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Summary of Community in Decentralized Civilization

This summary is fifty six pages in length. The manuscript itself, Decentralized Civilization, Prelude to the Subsequent Civilization is a substantial volume. In its content, I anticipate readers’ questions and answer them to the best of my ability. My work is creative fiction, but folks can use its content to actualize real community in decentralized civilization. I am grateful to my late father (2005), Mark Curtis Kinney II, who dedicated much of his life to developing the concepts and structures for this project. Anyone who would like to help create a better civilization is welcome to explore the organizational content of these pages, and to purchase my first and second manuscripts respectively: Decentralized Economic Social Organization, DESO, and Neo-New World (2011), and, Decentralized Civilization, Prelude to the Subsequent Civilization (2015). Decentralized Civilization… Contains the structured outline of community confederation, and the premise of the subsequent civilization. I will soon make this summary and these books available to you at Create Space, a self-publish service.

Table of Contents

(The configuration of the page numbers did not transfer to this copy. And,

I apologize that the configuration is not retained in this copy, and the Word Press machine is too saturated for me to edit further.)


Summary of Community in Decentralized Civilization 3

Community Components, Nuclear Groups 4

Civil Organization 5

Community Authorized Investment 5

Decentralized Civilization, Prelude to the Subsequent Civilization 6

Section One – What Is Community? 6

  1. Civil Organization 6

What is Dialogue? 7

  1. Civic Organization 8CCC Actions Are Community Authorized 10CIVIC-ECONOMIC ORGANIZATION 10
  2. The CCC Does Not Have Executive Power 10
  3. Development of the Mutual Community Bank, MCB 10
  4. Core Public Productive Enterprises 11There Are Two Levels of CAM 14The Primary Purpose of Free Capitalization 15COMMUNITY STRUCTURE 20What Is Freedom? 22
  5. What Is Liberty? 22
  6. Culture 21
  7. Recap of Our Thesis 16
  8. Member Savings Instruments 15

Community Enables Human Growth 23


Dialogue is a Technology 25

Purposes of the Community Confederation 25

The Surplus Production of Communities Affords the Community Confederation 26

The Principals of the Great Binding Peace 26

Self-Determination 27

Written Laws Have No Place in Real Community 27

Divergent Civilizations 28

In Unity There Is Strength 28

The Fallacy of Apology for Stratified Society 28

The Four Organizational Levels of Community in Decentralized Civilization 29

Nuclear Groups Establish New Nuclear Groups 30

Power 30

High Civilization and Power 31

High Civilization and Freedom 32

Sovereignty the Starting Point of Freedom 32

Mature People 32

The Sound of Our Victory over War 33

Truly Speaking 33

Initiating Dialogue for the Creation of Community 34

Dialogical Formats 34

How to Do a Listening Circle 34

Going Around the Circle 35

In Conclusion about Dialogue 36

The Wisdom Circle Constants 37

Contribution to Dialogue by Tom Atlee 39

Comparison of Dialogue and Debate 39

Dialogue is Collaborative 40

Open Source Ecology 41

The Purpose of Real Dialogue 41

Real Partners Co-Create Community 41

Self-Actualization 42

Lifelong Fulfillment 42


Happiness 43


Science Fiction Novelist Philip K. Dick 44

The Relevance of Paradox 44

The Logic of Centralized Power As Described By Suzanne Collins in Her Trilogy Hunger Games 46

Through Their Collaborative Efforts, People Can Shift Reality 46

Morality 46

Stratified Society, Class-Based Society 47

The ‘Flawed’ Nature of Man is Unconvincing 48

The Question of Morality 50

On Wickedness 50



References and Notes

Section One – References and Notes 53

What Is Community? 53

Section Two – References and Notes 54

Authentic Democracy Rises Out of the Defunct Civilization 54


Summary of Community in Decentralized Civilization,

Decentralized Economic Social Organization, DESO

And, the pathology of

Centralized Power

March 2015, Gar Alperovitz, and his colleagues, The Next System Project, ( argue that large scale changes can develop within conventional civic structures with convention’s blessings and cooperation. He provides the example of the Cleveland, Ohio lettuce factory: three million heads of lettuce a year. Alperovitz contends that, “larger scale strategic options that build on what is being learned locally are beginning to be sketched for longer-term national strategies.” My plans are distinct from “national strategies.” In his proposals, when Alperovitz pronounces “high density housing” he speaks the language of “globalization,” a euphemism for global dictatorship, which is unacceptable.

By contrast, Decentralized Economic Social Organization, DESO, opens an entirely new context that stands on its own, independent from the structures of mass centralist society, MCS.

DESO is focused on expanding its autonomous independence and its culture. An initiative towards decentralization that resembles DESO is Transition, which turns its back on the external institutions while engaged in helping the folks in their towns become independent from fossil fuels via their own, local production, and independently from the private, central bank. (

DESO is more ambitious than Transition. DESO organization, when learned and deployed, generates a contrasting civilization. DESO civil, civic, and civic-economic organization places the executive function in the hands of its sovereign communities. DESO organization includes community confederations, and confederated confederations.

Of necessity, the martial function is exempt from civic control, and commands the civic function, when it is deployed to defend the people, explained in my book, DECENTRALIZED CIVILIZATION, Prelude to the Subsequent Civilization. When deployed in that capacity, the martial function facilitates, for the people, the capacity to respond to all contingencies as one mind, one body, and one soul; optimum efficiency.

Art is the vehicle of Education, which is explained in the Philosophy of Education section of my book, DECENTRALIZED CIVILIZATION, Prelude to the Subsequent Civilization.  All children are prioritized as the beneficiaries of community support for their respective, unique, self-developments.

In order for that to be achieved the absence of societal stratification is essential. Economic classes are not part of DESO. There are no centralized powers beyond the control of the people. There is no competitive political system. There is no state. There are no civic taxes. Mutual Community Banks, MCB, and their community autonomous money, CAM, are publicly owned and managed.  The capitalization of people is free.

Prosperity is generalized for the reason that the vital sectors of the community, and of the community confederation’s, economy are owned and managed equally by the people.

These proposals have been made by other men in differing forms and descriptions. The distinction to be made is that DESO provides the organizational components needed to actualize those values. It demonstrates how they function in unison to generate the “post-alienated” civilization, which we so richly deserve.

The goal is to live well and full, with unbridled personal growth in real conviviality with locus, purpose, and meaning.



Each Nuclear Group is composed of three to five mutualistic families. The Nuclear Groups function as the “nucleoli” of community. The way to get the organization started is by forming these Nuclear Groups, which can begin among friends, or with people you don’t know who share the same desire to form a sovereign community.

Civil Organization, Nuclear Groups, NG, provide their members with fundamental economic stability, and cultural enrichment. In addition, these benefits are further facilitated through the employment of their community coordinating committee, CCC, (Civic Organization), which enables NG to work together as a community, through face-to-face, Authentic Democracy. Two or more NG organize their CCC.

Members’ personal experience of NG is to grow up with family and friends dedicated to the participatory self-management of their means of production for semi-self-sufficiency, with cultural enrichment; survival with personal growth. Members understand that the degree of their independence and their sovereignty is contingent of the degree of their semi-self-sufficiency. They produce most of what they need for their meals. Energy and water are produced on site. Each Nuclear Family is guaranteed privacy.


Community authorized investment to widen community infrastructure benefits community. Community needs to purchase productive enterprises in Mass Centralist Society, MCS. The community account of Federal Reserve Notes, FRN, serves that purpose. DESO, Public Productive Enterprises, Pub. P. E., generate FRN for the community FRN account.

The Nuclear Groups invest their money into the cooperative that the community has decided to purchase. The money invested is accounted for by the community accountant. The first profits of the co-operative are used to repay the investors. The subsequent profits are deposited in the community account of their mutual community bank, MCB.

We can learn from the Transition movement regarding its methods for accessing donations from foundations, and, perhaps from corporations, and their local fund raising models. And, we can learn how they develop their initiatives spatially commingling with the towns and cities of MCS, which methods we can use to draw people to DESO.


Transition has drawn significant capitalization from donations and grants from copious philanthropists and organizations. Transition has a well promoted website providing enthusiastic information about its movement and its accomplishments. We can duplicate those methods for our DESO project.

DESO is well disposed to promoting Transition for making existing populations more semi-self- sufficient, and DESO can facilitate the development of local currencies and local, public banks to those ends. Nonetheless, DESO is focused on building new communities on its own terms, independent from prevailing convention.

The amounts deposited in the mutual community bank, MCB, will grow. The community decides whether to expand the existing co-operative, or to purchase a new one for the same objective of increasing the community’s financial leverage. The MCB structure is explained in the section on Mutual Community Banks in my book, DECENTRALIZED CIVILIZATION, Prelude to the Subsequent Civilization. (283).

The following sections from DECENTRALIZED CIVILIZATION… outline genuine community. DECENTRALIZED CIVILIZATION, Prelude to the Subsequent Civilization, by Reed Camacho Kinney, is available at: (…will be available at Create space)






Community is a structured organization, which structure is agreed on by its members. The purpose of community is to meet all of the genuine, existential needs of its people through mutual support.

  1. Civil Organization

Civil organization begins with three to five mutualistic families (Nuclear Groups). Mutualism means that they are organized for the purpose of working-with-each-other-for-each-other to engender human health, which includes mental health.

Their well being is contingent on their being able to generate adequate, economic stability, which includes meeting all of their subsistence needs.

In order to reach that happy outcome, their civil, decision making processes are dialogical (dialogue) and consensus-based.



Dialogue is realized among twelve or fewer adults. Its purpose is to empower the members with semi-self-sufficiency through their independent, pragmatic, concerted action. Dialogue facilitates unanimity; group decision making, and its implementation, without authoritarianism.

  1. Members dialogue in order to reach an agreed understanding regarding what particular problem they share, which they perceive to be pressing, and solvable. The “objects of dialogue” are their own, and whatever problem, or problems, they decide to solve is discretionary. However, they must be consistent in their aim to generate maximum independence, discussed below. Decentralized Economic Social organization, DESO, content is designed to guide them towards that objective.
  2. They agree on what action they can deploy among themselves to solve that problem.
  3. They organize their efforts and solve that problem.

Members agree to pool capital accessible to them in order to form their mutual community bank, MCB. An accountant records the donations made by each member.

  • Members investigate productive enterprises they may purchase, or that they may develop. b. The various plans are dialogued by members until one is chosen as pragmatic to their needs. 1a. The profit from the Public Productive Enterprise is used to keep the operation going, to compensate its operators, and to pay back those who donated to the project through their MCB.The first Public Productive Enterprise may be a simple operation, and ethically aligned with members’ values. Examples of ingenious, appropriate industry – Public Productive Enterprises – are provided by Marcin Jakubowski (1). Pragmatic plans for low cost construction, and production are widely available – each mutualistic group decides how best to initiate its first Cooperative. The aim of each group of three to five mutualistic families is independence. It is convenient to begin with such groups, because they are pragmatic, and doable among interested people.
  • 2. CIVIC ORGANIZATION                                                                                                                           
  • When two or more groups of mutualistic, three to five families begin to coordinate their productive efforts, for their respective benefits, they do so through their Community Coordinating Committee, CCC.
  • The Community Coordinating Committee, CCC, is composed of members of each respective group of mutualistic, three to five families. Their functions include receiving the propositions for concerted action from the members of each respective group of mutualistic, three to five families. (Each proposal is signed by a number of members to demonstrate that is was dialogued and approved prior to its submission to the CCC.) The civic format is flexible relevant to the needs of each community. However, I suggest that when a set of propositions are received by the CCC that they abbreviate each of them in order that they be drafted onto ballots. The first set of ballots is delivered to the respective groups of mutualistic, three to five families; one ballot for each group.
  • Groups of mutualistic, three to five families are too few in number to generate the type of independence needed for actualizing genuine communities. Genuine community is a structural proposition.
  • Readily available, intensive, food production systems are open to investigation and actualization.
  • Initially, its primary purpose may be for accessing conventional money for the mutualistic group in order to provide them with leverage. And, subsequent group investments may serve the same purposes.
  • 2b. Subsequent profits above overhead are deposited in the MCB public account.
  • a.They use funds from their mutual community bank, MCB, for capitalizing their first Public Productive Enterprise, which employs some of their members.
  • b. Proposals are written by members, with their costs itemized, reliable sources identified, overhead calculated, margin of profit calculated, market sustainability is determined, the needed skills of its personnel are ascertained, and so on.
  • Each of those groups of families will vote, as the respective sovereign groups they are, Nuclear Groups, NG. The ballots return to the CCC. For example, the CCC observes that of all the “consensus weights” a particular proposition received from the Nuclear Groups, most of them were eighty percent. Thus, that proposition will be allotted an eighty percent consensus weight on the subsequent ballot. The subsequent ballot will list the same propositions that were on the former ballot (the “weigh in ballot”), but each will bear its consensus weight on the “voting ballot”. In that manner, the community determines the relative value of each proposition. When the actual voting ballots are sent by the CCC to each Nuclear Group, each NG discusses and dialogues each proposition until they either approve it, or not. In this manner, a community is managed by its members without centralized power, further explained below.  The NGs consolidate part, or all, of their respective NG mutual savings into the Mutual Community Bank, MCB. Each contribution by each NG is accounted for, recorded, and monitored by MCB accountability. The MCB is a Core Public Productive Enterprise. It belongs to the community. It is operated by community members that have the skills needed for its accounting functions. When the CCC is authorized to capitalize a proposition that was community approved it withdraws the required, capital amount from the MCB public accounts to actualize the project in conjunction with the project’s developers. (All procedures not elaborated in this outline are developed among members.)
  • CIVIC-ECONOMIC ORGANIZATION Core Public productive enterprises serve two functions. 2. They are the economic foundation of independence for all community members.
  • The GMSS is composed of the essential, minimum components of a modern, healthful life …accessible to all community members. 
  • They are the primary providers of the Guaranteed Minimum Standard of Service, GMSS.
  • 3.                                                      CORE PUBLIC PRODUCTIVE ENTERPRISES
  • Core Public Productive Enterprises are the primary objective to be realized with capital generated from the Public Productive Enterprises mentioned above in the Civil Organization section. Public Productive Enterprises may be actualized whenever a community needs them, and are included in community Civic-Economic Organization, meaning that their management is regulated through the CCC. But, their primary purpose is to generate the funds needed to actualize community Core Public Productive Enterprises.
  • Each community decides, among its members, how its MCB community accounts are used. The CCC functions to record, capitalize, and to monitor, the public concerted actions taken by the community members.
  • Decentralized Economic Social Organization, DESO, Civic Organization precludes the centralization of power. Power is shared equally among the NG, their Civil Organization.
  • The community project, most valued, most prioritized, by the community is allotted the first capitalization. The order of importance, as agreed on by members, determines which projects are funded by the community, relevant to what the community believes it can afford. These decisions are come about through the community-dialogical-consensus-based-decision-making-processes described above, or variants of them as determined by each community.
  • The CCC receives the ballots from the NG. If a proposition that had an eighty percent consensus weight was approved by eighty percent, or more of the NG, it is approved. The same process is applied to all propositions.
  • A proposition that the community wants passed, or approved in a hurry, may receive a seventy percent consensus weight. A proposition that will require an important concerted effort by all members may receive a ninety percent consensus weight. An important proposition may receive an eighty percent consensus weight.
  • The first ballot is discussed, dialogued, by each respective Nuclear Group. They decide the relative importance of each proposition on their ballot. A proposition may be granted a value of seventy percent consensus, or eighty, or ninety. How each Nuclear Group reasons the consensus value, or “weight,” of each proposition is up to them.
  • Community land and property acquisition is among the first challenges that may be addressed by community members, and may be among the first objectives met with the capital generated by community public productive enterprises. Some members may own land that they make accessible to the community through contractual agreements with the CCC. Members locate accessible land and property. Through dialogical, consensus-based, community decision making processes conclusions are agreed on and action is taken by the community to access land and property. Land and property belonging to the community is community managed through the CCC.
  • Community members and their families are entitled to private homes, production facilities, and land. Member financing through their MCB is interest free.
  1. Food – Community food acquisition may initially take the form of a food purchasing Cooperative in order to reduce the cost of food for members. …Community intensive food production, using the pragmatic techniques currently available for more production with less space while conserving water * (i.e., aquaponic systems, permaculture gardening, nut trees) is an essential component of independence. Each NG is active in that type of independence. When the community is large enough, for efficiency, and for lowering the costs of production, NG food production efforts may be consolidated into community food production centers, with processing and distribution facilities. While at once, each NG family may privately, produce, process, and store food at their discretion. Community food production centers are self-managed, participatory organizations overseen by the CCC.
  2. B. Textiles – Community textile acquisition may initially take the form of a textile purchasing Cooperative in order to reduce the cost for all members. …modern, NG cottage industry, private textile production may be pragmatic. When the community is large enough the Nuclear Groups may consolidate textile production for efficiency, and to lower the cost of production. Community textile production is a self-managed, participatory organization, which is overseen by the CCC.
  3. D. Water, which contains no sodium fluoride, and Sanitation – The water and sanitation company is a community Cooperative. It installs water wells and sanitation facilities components, for respective members’ private homes, and production facilities, or for NG, at minimum cost. ( installs water wells and sanitation facilities, and associated components, for community facilities at cost. (
  4. F. Appropriate Community Industry – Marcin Jakubowski’s E-Farm is an example of simple, appropriate industry for community use. Community self-sufficiency includes making the tools and machines needed by community production facilities. A small foundry and its components, and the construction of flexible production machines can be built from scrap material, and inexpensive salvageable material. Jakubowski demonstrated that any designs can be accessed free of charge through Open Source Ecology. Furthermore, philanthropist websites, like Kick starter (3) can provide needed funds for starting intermediary industrial projects.   The MCB conventional money department functions to finance its members freely, and is modeled after the JAK interest free bank of Sweden.(See:
  5. G. Mutual Community Bank, MCB – The MCB is a community Financial Cooperative. Its public accounts receive conventional money funds from community Public Productive Enterprises, member donations, non-member donations, and from the revenues generated from the sale of surplus production by the Core Public Productive Enterprise, whenever that is community authorized through the CCC.
  6. E. Renewable Energy – The renewable energy company is a community Cooperative. Renewable energy is an ongoing technological development. Each community decides which renewable energy systems are most cost effective, and efficient for their particular energy needs. A combination of renewable energy sources may be appropriate. The energy company installs renewable energy facilities at the homes, and production facilities, of respective members, or NG, at minimum cost. The energy company installs renewable energy facilities at community facilities at cost. A community may consolidate renewable energy production, making it available to all members’ private homes and production facilities and to all community facilities concurrently. The community renewable energy company is a self-managed, participatory organization, which is overseen by the CCC. (2)
  7. The community water company is a self-managed, participatory organization, which is overseen by the CCC. (The community water and sanitation company may install renewable energy units, and their components, for pumping water, in cooperation with the community renewable energy company.) “…the “Blue Alternative” can transform deserts into Greenland…Both rural and urban engineering projects can recollect rainwater in the ground, instead of wasting it into rising oceans, which has been contributing to the current climate change.” For example, dual flush saves water as do other water saving systems.
  8. C. Construction – Cost effective, aesthetic, modern, construction methods are widely available. The construction company is a community Cooperative. It provides members with private housing, and production facilities at minimum cost to respective members, and NGs. It provides the community with public facilities at cost. The community construction company is a self-managed, participatory organization, which is overseen by the CCC.* Using, “locally grown food ensures that water remains in each ecosystem.” (www.bluegold)
  • The MCB produces community autonomous money, CAM. The value of CAM is both work and commodity based. It is generated by the trade of goods and services that it facilitates among community members, and among members’ inter-community trades.
  • 1. Community endorsed money, CEM. CEM are bills with endorsement spaces on the back of each bill. The monetized value is represented on the front. b. The seller, who receives the endorsed bill, has proof of the monetized value of his sale. d. The bill continues to facilitate the exchange of goods and services until last buyer and the last seller endorse the bill. The first purchase with a fresh, unused CEM records and retains the value of what was purchased so that value can be transferred to the subsequent seller, indirect barter.
  • The last seller takes the CEM bill to the MCB. The MCB records all the dated transactions on the CEM bill. The MCB provides the last seller with a fresh CEM of equal amount, and the process begins again.
  • CEM facilitate indirect barter, in effect they are barter bills. The CEM itself does not have value, and can not incur interest. The value that they have is the value of the goods and services they have recorded, and stored.
  • a. The seller can use that bill to buy from another seller following the same procedure of filling out the subsequent endorsement space.
  • b. The buyer signs and dates the first endorsement space of the new bill, or writes her personal MCB account number, which all members are issued from birth.
  • The concrete value that was carried from the first purchase through the last sale is retained in that barter bill and is deposited in the MCB’s community CAM reserve account. (The first seller and the last seller have given the gift of their product or service to the people of the community. Those gifts enrich the community and are added, in whatever proportion the community decides, to the CAM reserve account.)
  • 2. Vouchers – A portion of the MCB CAM reserve, generated by the use of CEM, backs the value of Vouchers. Vouchers have an issue date and an expiration date. Vouchers are validated by the CAM reserve. Vouchers do not incur interest. They circulate in the community, and in the inter-community economy. They represent the proportioned value allotted them by the MCB CAM reserve. At the discretion of the community, they may have two endorsement spaces. When the Voucher is expired the holder takes it to the MCB and is given either the equivalent value in CEM or in a new Voucher, or in combination.Members can transfer CEM or Vouchers to their MCB personal savings accounts before the CEM they hold is fully used, or before the Voucher they hold, is fully used, or has expired. CAM at any time during its use can be saved at its full value. A proportion of value from saved CAM that can be carried into the MCB CAM reserve is at the discretion of, and is determined by, the community.
  • Member private productivity is essential for community independence. Any member may apply for an interest free loan of conventional money in combination with a CAM grant in order to develop private productive facilities. The type of goods or service produced must be wanted by community members. Private members’ businesses can sell their goods or services to non-members. Community members pay for the goods or services of other community members in part, or all in CAM, depending on the immediate needs of the seller.
  • Community members are capitalized freely in order to stimulate the development of members’ private productivity, as well as to draw professional services into the community. For example, a newly graduated dentist may be offered interest free capitalization, in combination with a CAM grant in order to finance her startup costs. The contract is drafted by the CCC. The dentist agrees that a designated portion of her charge to members be in CAM, proportional to its access to the goods and services produced within the community that she can use. The remainder of what she charges members will be in conventional money. She will charge non-members conventional money. The contractual agreement is flexible, and as community and inter-community infrastructure expands the amount of CAM the dentist receives from members for services will increase proportionally, if what she needs can be purchased with CAM.
  • If they have two endorsement spaces, the value carried from that trade can be deposited in an MCB CAM reserve.
  • CEM is self-validating. Its work value is transferred to the MCB’s community CAM reserve account. Indirectly, the use of CEM produces a type of community tax payment that is not felt by the CEM users.
  • The objective is for community members to become increasingly independent from the conventional, central bank.
  • In MCS there are those who have secured positions of control, and some adults are well developed professionals, or notable specialists, while, by degree, alienation stifles their lives. Yet, there are self-realizational people in MCS who live productively with personal fulfillment…much to the benefit of their families. Nonetheless, the fact remains that alienation and lack of support stymies the potential of most people who live paycheck to paycheck. Real independence, real self-reliance, and real rugged-individualism are developed in the context of genuine community, as described here. This is so, because mutualistic community is contingent on – both – a purpose, and a human resource that coalesce in the individuation of each community member.
  • In Mass Centralist Society independence is associated with the terms “self-reliance,” and “rugged-individualism” in the context of its competitive political/socioeconomics. In that context, “independence” is a commodity.
  • In Mass Centralist Society, MCS, one’s leverage, one’s executive potential, is proportional to the amount of conventional money one has, regardless of particular walks of life. The means to action in MCS, the means to education, personal growth and fulfillment, and distance from alienation, for those with humane values, is through conventional money. In other words, the system demands everybody’s dependence on its units of exchange.
  • For that reason, community civil organization, its civic organization, its participatory civic-economic organization, and its monetized organization position the executive function of community equally among all community members.
  • H. Community Educational Organization – The purpose of education in the context of mutualistic community is to develop the individuation of each child. Mutualistic, participatory society does not function unless its members are individuated, self-reliant, mature people. Individuated people thrive in mutualistic community. Individuation and mutualism are interdependent components in real, participatory community.
  • 1. Education Through Art – All art, including crafts, and relevant skills attainment constitute the bridge to science. Art lends itself to enriching group activity through drama, dance, music, et cetera. Art, as the vehicle of education, is community supported.
  • 2. Participatory Education – Each child develops her values in conjunction with other members, and is responsible for her values. Part of education is participation in learners’ group decision making processes; dialogical, consensus-based decision making processes.When young members achieve sound self-identification, occurring in the vicinity of ages twelve or fifteen, and at the discretion of each young individual, they can opt to participate within community organization at all levels, civil, civic, and civic-economic in accord with their individual capacities. Participatory education prepares its children for integration. Each Core Public Productive Enterprise includes an office of the community educational organization. Young members are integrated into society, and are compensated for their contributions. This is what is meant by “…the bridge to science,” in postulate one, above. Young members learn with hands on experience what participatory self-management is, and with the ongoing support of the community educational organization they learn the particular skills needed to rise in competence and responsibility. Their genius and their joy are integrated into participatory society.
  • I. Personnel Office The community personnel office is coordinated with the CCC in order to provide monetized support, for payroll and operation costs, as needed, for Core Public Productive enterprises. Core Public Productive enterprises each have their individual accounts with the MCB. The community personnel office is coordinated with the personnel office of each Core Public productive enterprise. It tracks all Core Public Productive enterprise occupations, participation hours of all personnel, and all compensation. It posts openings and job descriptions. The community personnel office is community supported.
  • K. The Health Department – The community Health Department tracks community food, water, and sanitation facilities. Its certified professionals assist the community in maintaining modern health standards relevant to all community production. The community decides if burials and a community cemetery are to be managed by the community Health Department.
  • M. Right to Privacy – The Right to Privacy is part of the community, , guaranteed minimum standard of service, GMSS. It encompasses each member’s right to private property, and each member’s the right to physical privacy. It includes community protection from prescription imposed by consumer-based economic interests, protection from political party propaganda, and protection from religious proselytizing. The members of real community understand that prescription is among the weapons of domination used by centralized power.
  • N. The Community Office of Mediation – The Community Office of Mediation precludes the need for a judge, and precludes the need for any canon of law. The members of real community understand Common Law, which is unwritten.
  • L. The Community Health Clinic – Certified medical personnel operate the Community Health Clinic, which is community supported relevant to its operation costs. However, to offset those costs, its services may be opened to non-community members at reduced, conventional money prices. Profitability is maintained, in part, because Community Health Clinic staffs are entitled to their share of the community GMSS, which reduces their cost of living, and because all appropriate community assistance to the clinic is provided at cost.
  • J. The Department of Public Safety – The community Department of Public Safety trains its volunteers for one year in first response techniques, and team tactics, for all emergency situations. After leaving the community Department of Public Safety each off duty Officer is able to assist all on duty Officers at a moment’s notice. Off duty officers may re-enter the community Department of Public Safety, at their discretion, in order to learn new techniques and tactics, to learn to operate new equipment, to assist new volunteers, and to serve the community. The community Department of Public Safety is community supported and is represented at the CCC, which oversees its operations. (Touched on above, the community militia is immanent in community confederation, which is explained in the book, Decentralized Civilization…)
  • The concepts forming here are the concepts of post-alienated society. Post-alienated society is not without organization and structure. It is structured to meet the real needs of its members while it is self-managed by its members. Real community is the natural environment for the evolution of people. By contrast, all systems of control, all centralized powers, stifle the natural evolution, the personal, expansive growth potentials of their members. What occurs in real community is that each member’s growth potentials are encouraged, and their development is supported by the community, because without that community purpose, then, the community that makes individuation possible for all of its members …cannot exist.   As I mentioned above, mutualism and individuation are interconnected and interdependent. Both are needed for human evolution to flourish.
  • This type of methodology opens the way for each child to grow effectively into mature, individuated people who understand the importance of, and the value of, life in real community.
  • 2. Freedom-Based Education – Each child is given the support that she needs to fully develop her particular predilections.
  • The Philosophy of Education, contained in each manuscript, is grounded on three postulates that are interconnected and interdependent.
  • The Guaranteed Minimum Standard of Service, GMSS, developed in this outline, provides the economic foundation of independence for all community members, and, at once, it reinforces the value of human dignity for all of its members.

Unavoidably, dilemmas can occur among community people that pertain to significant loss, which may not be adequately conciliated within Nuclear Groups. Contention between people may, then, require the service of an office of mediation.

Each case requires a mortal accuser and a mortal accused who come together with evidence and witnesses for developing their contract of reconciliation and reparation, mediated by whomever mature adults the community provides. (Content in each manuscript)

In the event any case is not brought to conclusion, informally, through dialogical agreement among respective NGs, the Community Office of Mediation receives the case from an accuser with ascertainable evidence and witnesses, and receives the accused with her ascertainable evidence and witnesses.

  1. Mature members of the community mediate until an agreement is reached, which may include restitution due the accuser. A procedural contract is written and signed by the accuser, and the accused, and witnesses. The contract is adhered to by all parties concerned.

All such contracts are filed with the Community Office of Mediation. They form the body of reasoned conclusions open for reference by the community.

  1. In the event of breach of contract, of any case, including breached contracts between community members and the CCC, which were not solved informally, the case is brought before the Community Office of Mediation in conjunction with the involvement of a number of impartial NGs, drawn by lots, or decided by turns, who dialogue the case, write propositions, and through dialogical, consensus-based community decision making processes reach a conclusion. The final word is from the community.
  • Community psychology is not vengeful. Community psychology is far removed from what are, too often, petty concerns entertained by alienated people living in mass centralist society. Community, as described here, brings people together, rather than drive them apart. Community members share in common community components that are vital to their mutual well being. They are productive people who have good reason to care for each other.COMMUNITY STRUCTUREThe community-components of the GMSS are ongoing, permanent, and economically stabilizing. Community dialogical, consensuses-based decision making processes navigates emerging reality with the community-components of the GMSS, and members’ genius. Decentralized Economic Social Organization, DESO, is a modern society capable of navigating through emerging reality with genuine self-actualization. Its members operate a vehicle designed to generate that. The single community, as described here, is designed to create, to birth an “offspring” community. The community dialogical consensuses-based decision making processes are suitable for small communities. The population would be proportional to the amount of technology the community possess to maximize sufficient production with less people’s attention. The goal is not production for wider markets …for more conventional money. The goal is production for community use, and members’ enjoyment of their unfettered self-development provided in community.NGs are composed of people who work-with-each-other-for-each-other in order to build permanent community. Each community needs further communities to expand infrastructure, and to further enrich the lives of passionate, purposeful people who can prove their values openly for what they are. When art and self-realization, with personal sovereignty, is the binding element, rather than monetized profit, which causes divisiveness, prosperity in life is the enjoyment of conviviality, something we can barely imagine. A life of one’s potential being actualized is only so while others are included and people are allowed to work-with-each-other-for- each-other. Education is through art, and children work with each other, or as solitary creators, at their discretion. Mentors work on skills and content with their learners, while their learners organize their short and long term projects. All members may initiate their private, constructive and productive projects. Civic life is time flexible for members – organized, but agreed on. The GMSS is the built in time saver. While the Core Public Productive Enterprises are functioning well, everybody’s peace of mind is intact with time enough for self-development with community support. The individuation of each member is the purpose of mutualistic community. The words freedom and liberty come to mind. Efficient, purposeful mentorship enables all children to efficiently explorer all facets of their culture. Nuclear Groups are semi-self-sufficient, especially when enough of them coordinate to save themselves time, and expense. In that world, the educational organization of each community, large or small, is woven into its fabric. The children play amid enthusiastic, productive people who welcome the opportunity to take time, within their capacities, to mentor learners …And, at once, there is the actual learning center, designed to provide flexible facilities for community use. Children’s interests grow with their knowledge. From convivial dance and song, playing musical instruments, fairy tales and viewing spectrums of art and nature, each child gravitates to her personal interests. The community affords its children what they need to master the vehicles of their passions – arts and sciences. Everyone in her participatory society benefits from her development, which welcomes her into all of its spheres. Values are the choices people make in regard to how they want to live. In mass centralist society the immediate values that enter the foreground are those of prescription and domination; wrong values. Despite that, the innate affinity that people have for each other, which originates in our psychophysical faculty of empathy, always emerges in familial love, and whenever people do well by each other. Values that bring us together for mutual benefit, or that enhance humane self-development, we may regard as sane values.
  • Sane values are diverse. In genuine, dialogical consensus-based community each member is viewed as a values maker. For example, a person’s choice of life with growth may include her love for dance, or engineering, or any combinations of mastery, whatever she chooses as the vehicles of her passion; her values. Each individual is responsible for her values, which she tests openly in community. In real community, people choose the ways they want to live among each other. They choose their values with community support. An environment of liberty enables the greatest diversification of values among people.
  • Around ages twelve through fifteen, each learner’s ego functions well enough to enter community civil organization. Then, young people can dialogue in their NG, and contribute to CCC elections. And, too, they can approach any Core Public Productive Enterprise for admission. They enroll as neophytes, and begin hands on education in Civic (civic/civic-economic) life, much of it math and science. They are supported in all skills and content attainment, and they earn compensation for their contributions.
  • Thus, with forethought, the members of each community, large or small, plan how best to invest capital to fund the first public productive enterprise of their “daughter” community. They help “her” with transferred funds, to get her MCB started. Her new members are young families from the “mother” community. They want to make their own homes. Their production widens the infrastructures where CAM is useful.
  • The civic structure is designed for, perhaps, as many as fifteen hundred members among NGs, or as few members among NGs as scientific and technological production methods permit. Each NG will have to divide at thirteen dialoging members, one of six and one of seven. None need to relocate their homes. But, eventually, each group of ballot deciders becomes an independent NG in their own right. These are flexible propositions managed by members.
  • The structure, described here, is distinct. It produces the unique, peculiar adaptations of its members within its own context. The type of culture alluded to here is something we can barley imagine, while we postulate that a humane society can be a structurally determined effect.
  • All Core Public Productive Enterprises, Public Productive Enterprises, and all NGs are integrated into the community’s civic organization through their CCC.



If planned and executed correctly, local production for local use is a permanent benefit. Real community assures members more than the human dignity of its guaranteed minimum standard of service, GMSS, and humane prosperity. It enables each member the opportunity to be educated through art, not as a class, per se, but as the vehicle of participatory education.

Its philosophy of education is at the heart of Decentralized Economic Social Organization, DESO; community. Every child is exposed to all arts, and through art to science. Each child is supported by the community to attain the skills needed to pursue her predilections. The interrelations among children, educated through aesthetics, do not need external “moral” impositions, since aesthetics becomes the objective reference point that guides their interpersonal relations among their discoveries and their productive endeavors. (4) The result is truly independent, individuated people that are integrated into society, at each person’s discretion, between ages twelve or fifteen, when their ego development is sufficient to participate in civil and civic dialogue.

DESO education provides young adults with gainful functions in its Core Public Productive Enterprises; each contains an office of education. … Individuated, knowledgeable, mature adults are what community needs for dialogical self-management.

  • The primary benefit from life in DESO is living in mental health; survival with growth, maximum community with maximum individuation. The purpose of civic-economic mutualism is the individuation of each member. Humane empowerment from WITHIN overrides, precludes, power over others; thus, the impetus for war is eliminated.

A humane culture is composed of networks of independent, sovereign, permanent communities. They can choose to cooperate for inter-community projects, but centralized power doesn’t exist.

People who would like to actualize independence in their lives can actualize real community. Community means independence!


Dialogue is a Technology. Pragmatic technology enhances human faculties and human capacities for improved production and productive processes. Dialogue expands critical thinking, and the power of orderly thought – reason – which productive process is used to meet the needs of people in community.


Confederations of communities and confederated confederations compose an autonomous, contrasting civilization. Authentic democracy only functions in small populations. For that reason communities in decentralized civilization are structured to replicate themselves, reducing each community’s population with the creation of a new, burgeoning community.

Doing so enlarges the infrastructures of the progenitor and of the new, burgeoning community. And, cooperation between communities further supports the development of new, sovereign communities.

Sovereign communities manage their consolidated efforts through the “Grand Council” of their Confederation.


  1. Each Community of the Community Confederation is sovereign, because the people of each respective Community maintain their production-based economy, which enables them to produce their Guaranteed Minimum Standard of Service, GMSS.

In order to widen the production-based economy to better meet the needs of Community people, cooperating Communities can consolidate production, which lowers production cost. For example, rather than each community include boot production, two or more communities may pool resources to create a single boot production center funded and shared among participating communities, thus widening the GMSS for those Communities.  Communities consolidate whatever types of production and services they decide.

For example, Communities engaged in a consolidated leather making facility will supply the leather for the boot making facility, and so on. Further examples cannot be elaborated here. Nonetheless, it is expected and essential that the creative energy of the people include the structured diversification of their production-based economy.


The Community Confederation can provide a Confederation Bank that receives, verifies and allocates community capital for its communities’ Co-production and trade agreements. A bank department can verify and record the content of inter-community contracts.

  1. The Community Confederation defends the sovereignty of each community. Confederated Confederations defend the sovereignty of each Community Confederation.
  2. The Mutual self-defense of all Communities of the Community Confederation, and the mutual self-defense of all Confederations of Community Confederations.
  3. That the natural resources of each Community and of each Community Confederation are preserved and made use of with frugality for the permanence of their production-based economy.
  4. That the well-being and the constitutional rights of the Community people, and of the Seven Generations of the yet unborn (200 years) are upheld and preserved by each action taken by each Community and by each Community Confederation, and by all Confederations of Community Confederations.

The Community Confederation responds efficiently to all contingencies and challenges as one head, one body, and one thought in order to prosper with peace through its Great Binding Peace.


Include, a) The ever-mindful respect for the well-being and the rights of everyone and of the subsequent seven generations (200 years), b) to defend and preserve nature and its resources by using appropriate production systems for the, c) Permanence of their Civilization, and, d) to defend their Peace.


The Self-Determination of community in decentralized civilization is proportional to its independence from The Central Bank and The Central Bank’s transnational corporations.

In community in decentralized civilization, people focus their concerted efforts on what, across their world, they decide to prioritize. They decide together what their needs are, and make every effort to help each other meet them. Community in decentralized civilization is the vehicle that enables people to do that.

Many folks in mass centralist society are comfortable with their standard of living and attribute their prosperity to its economic system. This book is for people who greatly desire independence from the dehumanized condition of mass centralist society.

An equitable civilization, as modeled here, provides the best option for survival with growth. When Community in decentralized civilization contains about three percent of the national population it will have started to dramatically draw ever-more people from mass centralist society into its fold.

“All movements in history have been determined by three percent, or less, of the population” (1)


Written Law is unnecessary given the community’s dialogical format. And, children do not need to be registered with the conventional State via a birth certificate or a social security number. From what I gather, legally, only by one’s consent can the State (United States) register one’s children. And, the State’s ‘authority’ is based 100 % on our consent to being governed. In the United States, people can choose, whether or not, to be governed. To consent constitutes permission for the “State’s” ‘authority’ to be used over us. And, we can reverse that consent.

Written Law regarding one’s registration with the State as a “legal” “person” is a fiction used to require each human being to relinquish that humanness, and the rights attached to that humanness. The designation “person” is a legal fiction. It displaces the human being. A “person” “belonging” to the State is consigned to the State’s/Central Bank’s custody. The Social Security Card designates the “person’’ an employee of the State, the corporation.

Independence from all centralized powers’ civil law is indispensable to the complete sovereignty of each human being in community, and to their community confederations, and confederated confederations.

Internally, community in decentralized civilization adheres to natural law, which is reflected in common law; never harm or cause loss …sufficient for a dialogical-based society.

The courage of building and living within the infrastructures of communities in decentralized civilization must be held to, and is proportional to the peoples’ passion for concrete independence.

One’s personal monetized account in the mutual community bank, MCB, does not detract from one’s humanness. The MCB belongs to all community members equally.

Community people prosper in conviviality without the Central Bank and it’s State.


A civilization can concentrate power beyond the control of its people. Or, through unanimity, the people of a civilization can control the executive functions of their civic and civic-economic organizations, which is contingent on a “democratized” economy.



People working together are like links in a steel chain that holds their lives together in mutual enrichment. A life of working-with-each-other-for-each-other is the enrichment of what will be our subsequent civilization. Working together for mutual goals is what makes that chain a permanent strength. Community in decentralized civilization is ceaselessly sovereign, and therein is its power.


“Human nature” as the “gremlin” of ‘civilization’ is a deception used by the institutions of stratified society to justify and ‘legitimatize’ their domination in the minds of the people. “Human nature” is mistakenly conflated with psychopathology. People are conditioned to believe the fallacy that “human nature” interferes with what would otherwise be a smooth operating, social economic “machine” that would, under “normal” circumstances, provide support and sustenance for all folks through economic “competition.” Economic competition is not conviviality. The Central Bank’s transnational corporations steadily eliminate conventional, local production for local use.

History has preserved the social-economic structures of mutualistic societies. Science has established that we are health seeking organisms. The facts validate the prospect of creating our new, contrasting civilization.


Community in decentralized civilization is self-managed by linking its four organizational components.

Civil –

Civic –

Civic-economic –

Confederation –

For the most part, those four components correspond to the four organizational components of the constitution of the Iroquois Six Nation Confederation; Native American tribes that lived in what is now Northern New York State, observed by European Americans between the 1600s through the 1700’s.

Civil – The Clans …the clans encompassed all tribes.

Civic –Tribal Councils

Community civic-economic and community confederated organizations are respectively independent, coinciding little.

Civic-economic – Tribal people shared resources and production equally.

Confederation – The Grand Council, which defends the sovereignty of each tribe…


To bring Nuclear Groups to life requires leaders who see the benefits of doing so for their families. Leaders have the organizational ability, and the enthusiasm to invite others to join the participatory project.


One Nuclear Group seeks to establish another Nuclear Group. The rate of duplication is yet to be seen. Nuclear Groups can develop economic independence from what they have at hand, be that home gardening, food processing and storage, or whatever cottage industries they want. For example, a soap making cottage industry or whatever members decide augments their sovereignty. They work together as families to increase their independence from transnational corporations.


Multiple Nuclear Groups are needed, with their civic organization, to produce the permanence of a real community. The single community can consolidate production among Nuclear Groups and establish semi-self-sufficiency. And, community makes culture more accessible to its members. However, the single community is insufficient to provide the cultural wealth of civilization. Community confederations and confederated confederations generate civilization.


There are two types of power, 1) power over others, overt power, and 2) empowerment from within, self-realization.

American representational government and its “competing” political parties have been usurped by the Federal Reserve System. Billionaires and their commercial-industrial corporations, which include the media, pay generous campaign contributions, to “install” their preferred politicians. The purpose of centralized power is to keep power and to expand it, regardless of the means, or the consequences.

The natural environment of centralized power is mass society. Within that context there are many intelligent people creating humane responses to the dehumanization caused by centralized power, but due to the enormity of MCS, those intelligent people resign themselves to its systems of control. The most insightful among them recommend local monetized organization and local production for local use.

Comparatively speaking, the decentralized scenario is other worldly. We can barley imagine what living in real conviviality would be like. “Hatching” the decentralized world “under the skirts” of the “crocodile” commercial-industrial world “opens the door” to the prospect of drama.


The foundation of “High Civilization” (term: Alfred North Whitehead) is an economy designed to uphold the dignity of our species, and to facilitate cultural development among its members.  A functional economy automatically allocates capital to where it is most needed. The intention of a mutualistic civilization is the development of its members’ individuation and their self-actualization. Individuated, spiritual and cultural empowerment from within precludes any impetus for power over others.

Decentralized power is greater than centralized power. Centralized power causes societal discrepancy, and ultimately the oppressed topple their oppressors. But, unless a decentralized civilization is developed to counter the emergence of another centralized power, the chain of centralized power is not broken. Community in decentralized civilization can break that vicious cycle.

The fundamental premise of decentralization is that its production-based economy can produce its indispensable economic stability. The intention of community in decentralized civilization is permanence with cultural growth. The sole purpose of its production is for meeting the existential needs of all people.

The relationship of genuine community to nature includes everyone’s acknowledgement that their permanence, their psycho-corporal sustenance, is contingent on the well being of nature’s biosphere, its life support systems, and its ecosystems.

Decentralized power supersedes centralized power, because the collective intelligence of real community generates critical thinking from a position of real independence.




Freedom is contingent on two realities, the reality of one’s self-development, and the reality of one’s involvement in the productive activities of community.  In community, in decentralized civilization, the two realities are integrated, interconnected and interdependent.

Conviviality enriches everyone’s personal experience and community mutualism meets everyone’s existential needs. An essential component of humane, human growth and development is working in concert for everyone’s mutual good.

A production-based economy that is structured to meet the existential needs of its members equally is a free society; a functional society.


Sovereignty is the starting point of Freedom. Sovereignty is grounded on concrete, economic semi-self-sufficiency.  Independent community, as described here, naturally defends its people from malicious, external influence. And, it sees to everyone’s needs. The collaborative efforts of people in community are what safe-guard their economic stability.


Each self-regulated, participatory community is composed of self-regulated men and women. Mature men and women develop empowerment from within, and that in turn enables sincere concern for the well being of others. Sophistication will have it that people are fallible, yes, but the center of gravity, the overriding disposition, among sane, mature folks is generalized affection for others.

Because of their mutualistic economy, power and knowledge are shared equally among people in community. Dialogue creates direct and immediate accountability, and contention is usually defused within Nuclear Groups. Children grow among mature adults, who, by example, engender the internal-motivation for cultivating self-control.


Greater shared understanding is generated when people truly listen to people who are truly speaking, which is synergy, two or more folks working together so that the result is greater than the sum of their individual capabilities. I refer to that as enhanced critical thinking; others see it as a “collective intelligence,” regardless, that constructive power is generated from real dialogue.

Dialogue is a heightened technology when integrated with higher education. For example, The Habit of Thought: From Socratic Seminars to Socratic Practice by Michael Strong (2) is among teaching methods amenable to DESO.


Education is implicit throughout the structures of community in decentralized society. The hypothesis being that young people learning through the Arts coupled with participatory dialogical decision making processes talk with each other about ideas and support each others’ learning. Learning becomes a lifelong process that includes everyone. Reasoning and thinking skills are valued and everyone cultivates them, and applies them to their best capacity. They validate their respective hypothesis with evidence. The individuated person takes the responsibility to think for herself; truth, justice, and virtue being logically consistent in community, help her develop what she wants to believe. She steadily takes on more responsibility for managing her learning processes. People who take responsibility for their own lives are happy, and are capable in what they are passionate about.


The first, DESO dialogical session is for personal introductions and “speaking from the heart,” creating friendships, and sharing the intention to work together towards community. Subsequent sessions pertain to developing their priorities relevant to working-with-each-other-for- each-other to create their Nuclear Groups and their civic organization.

The whole schema for the creation of Nuclear Groups and the establishment of community in decentralized society is charted out before its members; becoming their “over soul” that takes on a “life of its own” as they embark upon the creative challenge of bringing it into reality. In order to fulfill its function, the dialogical, consensus-based decision making process needs that greater purpose.


Provided here are examples of dialogical formats. The Listening Circle and the Wisdom Circle function in Nuclear Groups in real community.

The Listening Circle format is a good beginning point, as well as a good format, among others, for Nuclear Group dialogical consensus-based decision making processes. These are flexible arrangements among leaders and all people who take part in planning and practicing their dialogical formats.

Leaders have the knowledge and skill needed to work with all members for reaching unanimity relevant to plans of action and desired results.

“How to do a listening circle

This form of dialogue was used by Native American councils. It is practiced with many names and variations — talking stick circle, wisdom circle, council process, and others. I call it listening circle because of its trademark quality of listening — a deep listening to one’s deepest self, to the group mind and to Spirit, as well as to each other. We can even listen deeply when we are talking: we can be aware of the words we are saying as we say them, of the way our bodies feel, of the stream of semi-formed thoughts and emotions out of which our words are coming, and of the receptive group space into which we are sending them. Imagine now that we are doing a listening circle. You and I and a number of friends are seated in a circle. We tell a few newcomers what to expect. When we are all clear on what will be happening our circle starts. We sit in silence. A stick (or some other object that can be held) sits in the middle of our circle. A woman, who feels moved to speak picks up the stick, holds it as she speaks, and we all listen to what she says. No one speaks unless they have the stick. We engage in no cross-talk or conversation in the usual sense. When the speaker is done, she passes the stick to the man on her left who ponders it for a moment before speaking. After a few minutes he passes the stick to the person on his left and so it goes. The stick continues around the circle, with each of us speaking in turn and the rest of us listening. When our scheduled circle time is up — or when we pass the stick around the whole circle with none of us speaking — the stick is returned to the center and our circle is done. That is the whole process. At its heart, it is that simple. …

Going around the circle

To the extent we honor the stick (or other object) and its role, we don’t need chairpersons and facilitators; the stick, itself, in its journey around the circle, shapes the structure and quality of our dialogue. Sometimes, though, someone sets the tone and gets things started, and someone signals the end of the meeting. As the focus of our attention moves around and around the circle, it spirals down into deeper shared understandings, richer shared meanings, and a growing sense of a shared, evolving story. Although sometimes we go around only once, our best circles result from going around at least 3 or 4 times, with people speaking briefly if necessary to permit more rounds. Brevity can be very powerful. It is also important to sustain everyone’s attention. Sometimes we time our turns, often 1-3 minutes each, rarely as long as 6-10 minutes. A well-functioning circle should help those who usually speak much to say less and those who usually don’t speak up to say more.

It helps to remember that the essence of these circles is listening and speaking from the heart. Head-tripping, pronouncements, chatter, posturing and run-on monologues of the sort that make up so much of ordinary conversation only serve to disrupt the atmosphere of the circle. On the other hand, silence (3) — so avoided in ordinary conversation — often helps deepen the atmosphere. We can learn …[much] about silence from Quakers, whose traditional meetings for worship have little or no ritual, leadership, or conversation, nor do they take turns around a circle. Rather, they sit in a silence which they perceive as being filled with Spirit. From time to time a member who feels “called” (moved from within by Spirit, by their “inner light”) rises and speaks. When finished, they simply sit down. No one responds. The pregnant silence settles once more among and within the congregation. Many circles try to nurture this spirit in their midst, at least occasionally, with or without a formal period of silence or the religious beliefs the Quakers bring to it. In a formal circle, anyone can create silence in their turn simply by holding the object and not speaking. A person can also skip their turn, passing on the object after only a moment.

In conclusion about dialogue

Clearly, much skill, consciousness, and experience can be developed in the process of doing circles, and yet the basics are incredibly simple. All of us can promote the basic circle format and spirit wherever we are, in our families, spiritual communities, schools, workplaces. Even the simplest, most unsophisticated circles are experienced as revolutionary by people who’ve known little more than the hectic, banal, adversarial or repressed communication modes typical of our mainstream culture. You don’t have to do anything fancy to use the circle process — just get together with some friends or associates and take turns speaking from the heart as best as you can; use a stapler as a talking-stick if that’s what’s handy. The important thing is to just do it. You will be amazed at how powerful it is. Even before you learn how to do them “well,” in nine out of ten circles the rewards will pay back your efforts a thousand-fold.

[The Wisdom Circle Format is a good beginning point, as well as a good format for nuclear families and for Nuclear Group decision making processes.]

“To encourage and facilitate the use of circles, Wisdom Circles has formulated a set of guidelines that we call the Ten Constants.  These constants have been inspired by councils of indigenous peoples, informed by support and dialogue groups, and drawn from our own experience.  The Ten Constants create a safe container that allows participants to tap their innate capacity to relate to each other in a context of wisdom and compassion.(4)

The Wisdom Circle Constants

One: Honor the circle as sacred time and space by doing simple rituals to mark the beginning and end.  A ritual creates a shared sensory experience and a demarcation from ordinary life. Light a candle, for example, or take a moment to breathe deeply.  Share a brief period of silence or burn some incense or sage.  Listen to a selection of evocative music or to a guided meditation.  You can be as creative as you want with this.
Two: Create a collective center by mutually agreeing upon a topic or intention.  This might be visioning the future, healing wounds, going within to learn more about ourselves, making decision or planning actions that sustain and enrich life for ourselves and others.  A group may choose a focus specific to its needs, or it can allow for topics to surface determined by individual needs. A question is usually a useful way to frame the topic.  Make a physical center in the middle of the circle.
Three: Ask to be informed by our highest human values such as compassion and truth, by the wisdom of those who have gone before us and by the needs of those yet to be born.  You can also invoke mythical or historical figures who symbolize desired values.  One person can speak for the group, or each person can do a personal invocation.
Four: Express gratitude for the blessings and teachings of life.  Acknowledge and honor our interdependence with everything in the Web of Life.  In silence, or by taking turns, give thanks for those things great and small whose gifts enrich and nourish you.
Five: Create a container for full participation and deep truth-telling.  Allow each person to speak without interruption or cross-talk.  Use a talking stick (or any object that has symbolic significance).  The object may be passed around the circle or taken from and returned to the center.  Respect a member’s right to silence.  Keep everything confidential.
Six: Listen from the heart and serve as compassionate witness for other people in the circle.  To be an effective witness requires paying attention to what’s being said without interpreting, judging, or trying to “fix” or rescue the person speaking.  It also means a willingness to discover something about yourself in the stories of other people.
Seven: Speak from the heart and from direct experience.  When you are moved to speak, do so thoughtfully and with care.  Avoid abstract, conceptual language, and stay in touch as much as possible with your feelings.  As this capacity develops, you may be moved to share those feelings and to say difficult things without self-judgment and without blaming others.
Eight: Make room for silence to enter to allow for reflection, for meditation, for feelings to surface and for a sense of the sacred to emerge as the group proceeds.
Nine: Empower each member to be a co-facilitator of the process.  If possible, designate a different person to be the circle-maker each time.  This person readies the physical setting, initiates the opening and closing rituals and facilitates consensus on a topic.  Encourage each other to give voice to feelings of satisfaction or discomfort with the group’s process.
Ten: Commit to an ongoing relationship with each person in the circle so as to engender trust and caring among members.  Extend that caring to other people, to the Earth and all her creatures by practicing capacities developed within the wisdom circle in daily life.

Contribution to Dialogue by Tom Atlee (5)

During the initial gatherings for dialogue Atlee recommends a facilitator who functions to stop any lecture, sermon, argument, or debate, should that happen. The facilitator is needed until the dialoguers learn to be unresponsive to extraneous content.

Budding, dialogical groups, at their discretion, can use guidelines written out for everyone to read over and discuss at their convenience. Here is an example of dialogue guidelines provided by Tom Atlee, …comparison of dialogue and debate offers one of the most useful summaries of dialogue that we’ve seen. (It was adapted by the Study Circle Resource Center from a paper prepared by Shelley Berman, which in turn was based on discussions of the Dialogue Group of the Boston Chapter of Educators for Social Responsibility.)


  • Dialogue is collaborative: two or more sides work together toward common understanding. Debate is oppositional: two sides oppose each other and attempt to prove each other wrong.
  • In dialogue, finding common ground is the goal. In debate, winning is the goal.
  • In dialogue, one listens to the other side(s) in order to understand, find meaning, and find agreement. In debate, one listens to the other side in order to find flaws and to counter its arguments.
  • Dialogue enlarges and possibly changes a participant’s point of view. Debate affirms a participant’s own point of view.
  • Dialogue reveals assumptions for reevaluation. Debate defends assumptions as truth.
  • Dialogue causes introspection on one’s own position. Debate causes critique of the other position.
  • Dialogue opens the possibility of reaching a better solution than any of the original solutions. Debate defends one’s own positions as the best solution and excludes other solutions.
  • Dialogue creates an open-minded attitude: an openness to being wrong and an openness to change. Debate creates a closed-minded attitude, a determination to be right.
  • In dialogue, one submits one’s best thinking, knowing that other people’s reflections will help improve it rather than destroy it. In debate, one submits one’s best thinking and defends it against challenge to show that it is right.
  • Dialogue calls for temporarily suspending one’s beliefs. Debate calls for investing wholeheartedly in one’s beliefs.
  • In dialogue, one searches for basic agreements. In debate, one searches for glaring differences.
  • In dialogue, one searches for strengths in the other positions. In debate, one searches for flaws and weaknesses in the other positions.
  • Dialogue involves a real concern for the other person and seeks to not alienate or offend. Debate involves a countering of the other position without focusing on feelings or relationship and often belittles or deprecates the other person.
  • Dialogue assumes that many people have pieces of the answer and that together they can put them into a workable solution. Debate assumes that there is a right answer and that someone has it.
  • Dialogue remains open-ended. Debate implies a conclusion.


In a collaborative process, members pool their many capacities and resources and apply them to meeting their agreed on objectives. All members are committed to implementing the solutions they create together, because what they agree on matters to all of them.


Members can make use of “open source ecology” (Marcin Jakubowski). (6)

Open Source Ecology is the method used for obtaining all needed information and plans for realizing prospective projects, from kind, knowledgeable people, via inter-net communication, for free.


In the model for community, dialogue’s objectives pertain to meeting the existential needs of its members.

In community in decentralized society, no one prescribes to others what is best for them. All members have equal power through dialogue for arriving at consensus, which is the final word on priorities, and actions taken to meet their needs. Leadership is grounded on creative knowledge, competence, and skill, which is needed for the actualization of members’ objectives.

The knowledge for meeting our existential needs is available, as are the resources. There is nothing to prevent us from building our self-realizational civilization with its Exchange Element being self-actualization, personal fulfillment; self-realization. Empowerment from within is potent and capable. Community support for personal development, and enabling that satisfaction among others, is real wealth.


Community people are real partners, who work-with-each-other-for-each-other in order to self-manage their community’s economic stability, thereby affording themselves the productive, genuine conviviality that enriches their lives.

The people co-create their community and their civilization in order to optimize always becoming more human; growing into fulfilled members of life, which is our birthright.


Abraham H. Maslow says that, “…self-actualization is not an “all-or-none affair,” rather it is a matter of degree and frequency. People’s peak experiences are episodes or spurts, “in which the powers of the person come together in a particularly efficient and intensely enjoyable way, and in which [she] is more integrated and less split, more open for experience, more idiosyncratic, more perfectly expressive or spontaneous, or fully functioning, more creative, more humorous, more ego-transcending, more independent of [her] lower needs, [et cetera]. [She] becomes in these episodes more truly [herself], more perfectly actualizing [her] potentialities, closer to the core of [her] Being, more fully human.

Such states or episodes can, in theory, come at any time in life to any person. What seems to distinguish those individuals I have called self-actualizing people, is that in them these episodes seem to come far more frequently, and intensely and perfectly than in average people.” (7)

Organic Communities of self-actualizing folks is the primary benefit of co-creating community in decentralized civilization.


DESO is about the option of living with lifelong fulfillment, personal growth in conviviality. What it means is that-that organization provides maximum personal freedom with maximum conviviality. Conviviality is about people working-with-each-other-for-each-other to secure the respective independence and sovereignty of each member.


The men who own the Federal Reserve System, the International Monetary Fund, the World Bank, and the Bank of International Settlements, do not disclose themselves to the public, and are not mentioned in the Media. The economic schools in the United States do not teach the Central Bank’s operating procedures. Economists must self-educate themselves in order to understand the mechanics of the economic system, and its impact on the people. The owners of the central bank constitute a malevolent power whose interests diverge from the interests of Americans. Americans are falsely informed relevant to their situation in the world, and are “prodded” to unwittingly support and participate in foreign military interventions that are counterproductive to the interests of Americans.

People in MCS are distracted by the shape of the world as it is described by the Central Bank. The media tells them who their enemies are without providing any evidence to substantiate its declarations, and omits the broader contexts of the events in question. All other reporting is extraneous to the real issues.

The conditions needed for our happiness are not present in mass centralist society. Only a new context can free us of it.


The people who engage with each other to develop real community will experience the natural stages of an organism’s growth and competence, from crawling, walking, to running. And, each step of the way warrants the continued celebration of growing in what is right – the good, the true, and the beautiful – the good life.

Joseph Chilton Pearce theorizes that whatever our cultural, “collective” imagination accepts as “true” plays the primary role in molding our objective reality. (8)


Too often, in commercial-industrial society, lonely people depend on electronic consumer products for a pre-fabricated, virtual reality. Too many people do not experience wholesome interpersonal-relations; much less, do they experience humane, collaborative projects with their real challenges and confrontations. The degree of control over people by centralized power that is facilitated by electronic technology is indeterminable. Dennis Wier discusses the problem in his book, Trance: from magic to Technology, pointing out the ease by which people can be subliminally influenced through electronic technology. (9)


Science Fiction novelist Philip K. Dick predicted the degree of electronic surveillance and mind control possible for our times.

Centralized power disseminated much of the content of Dick’s novels to the public, via Hollywood movies, in order to instill, among the alienated, a fatalistic acceptance for the false truths convenient to centralized power.

Nonetheless, Phillip K. Dick concurs with Joseph Chilton Pearce relevant to the reality theory that is born out in Dick’s novel, The Man in the High Castle, (10) which postulates that an “alternative history,” can be created by human imagination, becoming reality when it is known and internalized within the minds of enough people.

Power creates the particular reality that it conditions its subjects to live in. A civilization that is grounded on hierarchies of centralized power, exploitative systems of control, conditions its members to accept and endure the environment of sadomasochism. Socioeconomic systems grounded on centralized power cause psychopathology, and compel sociopaths to compete for its positions of control.

The failure of that strategy is that people are always on the brink of claiming their birthright to use their creative reason to construct their contrasting civilization, the one that will emancipate them with real independence and sovereignty.


At the sub-atomic level, the paradox of “parallel universes” described by Philip K. Dick is presently demonstrated by physicist David Deutsch, among others. For example, the capacity of electrons to be in two places simultaneously. (11) What that means for us is that we can “co-create” what becomes our objective reality, so that, rather than live in a world that impedes our evolution as humane human beings, we live in a world that promotes it.




People naturally want love, companionship, and how to live well, together, in this world. That theme was taken up recently by Suzanne Collins in her trilogy Hunger Games. (12)

In Hunger Games, the centralized power enslaved everyone and established yearly gladiatorial events as the most efficient means of imposing terror on the subjugated people of thirteen production districts. The people were forced into servitude, and were denied the right to subsistence farming, hunger being another instrument of domination. Each production district was surrounded by pristine wilderness, which was off-limits to the people. Centralized power demanded the tribute of one couple, drawn by lots, from each productive district, to be sacrificed to the gladiatorial event from which only one was allowed to survive. A victory provided a modicum of benefits for the district being represented, and thereby the central power manipulated terror against hope as an instrument of psychological control.

The benefactors of that regime are the citizens of the capital, a minority, who both relish the gladiatorial entertainment, and receive the goods and services provided by the production districts. Many of the people in the production districts begin to resist domination by whatever means available. The drama of violent resistance unfolds accordingly.

After the revolution was won, the people desired vengeance. The people’s mobility between productive districts was established. However, the conclusion coincides with the fallacious philosophy of centralized power …that no matter the people’s victory over that tyranny, their society will ‘necessarily’ continue to be stratified.

Psychologically, the narrative serves two purposes. 1) It influences people to accept, albeit unwillingly, the prospect of imminent, cataclysmic dystopia. And 2) It instills fatalism – conceding to the ever-present, ever-increasing increments of power – and that the condition of this world, and its inhabitants, is predetermined by centralized power, the only option.

The Central Bank, and transnational corporations, use the media to convey powerful psychological presentations to mold public opinion, without disclosing the mechanisms of their power structures. Terror and hope are juxtaposed in the minds of the audiences of the Hunger Games trilogy, leaving them with insufficient hope in the face of incremental subjugation. Resistance is always kept in check with the surveillance and the countermeasures used by centralized power; or so the theory of centralized power would have it.

The truth of the matter is that when people actualize mutualism, centralized power cannot prevail.

The current momentum towards the decentralization of power, sovereignty, and mutualism is augmented and stimulated by public internet communication systems, which divert people from televised broadcasts.


Through their collaborative efforts, people can shift reality, which is what we must do. Our present moment in history is critical to the prospect of preserving humanity and developing a non-coercive civilization.


We would like to believe that we are moral people. Morality, like maturity, includes being there for others, to help children grow, to help people heal from trauma, and to work with each other to overcome tribulations, whatever they may be, each within our capacity, and to restrain vengeance.

The Wisdom of the I-Ching, the Chinese book of oracle, teaches the wisdom of people in society, and of people and society in nature, as they should be.

“The family is society in embryo; it is the native soil on which performance of moral duty is made easy through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.”

(The I-Ching, or book of changes, Wilhelm/Baynes, Bollingen Series XIX, Princeton University Press, Copyright 1950, Bollingen Foundation Inc.,   37. Chia Jen / The Family [The Clan], p. 144)



Morality is socially embedded.

Pierre Teilhard de Chardin uses “Reflection” to mean conscious self-reflection upon one’s “…own depth and wholeness”, and writes that “Reflection,” which I think is the authentic sense of Self, is contingent on a fitting social environment. “…the individual, faced by himself alone, cannot know himself exhaustively. It is only when opposed to other men that he can discover his own depth and wholeness. However personal and incommunicable it may be at its root and origin, Reflection can only be developed in communion with others. It is essentially a social phenomenon. ” (* )

* Pierre Teilhard de Chardin, The Future of Man, Harper & Row, Publishers, Copyright 1959 and 1964, P. 138

In mass centralist society, an extended nuclear family with economic stability may attain culture and provide sufficient love, safety and respect so that each child receives the encouragement and support that she needs. Those children are among the very few fortunate ones.


As described here, mass centralist society is not structured in the best interest of nuclear families, often denying the economic stability needed, or begrudgingly providing it at the high cost of time and toil, and often, for insufficient compensation. The economic model is “rigged,” so that ever-expanding, major concentrations of wealth, exchange-value, are owned by a minuscule sector of the population. Capitalistic systems of control benefit the men in the currency markets, and the owners of commercial corporations, but not workers. And, profitable, electronic services generate capital gain, while having low production costs and few workers. (13)

Contemporary stratified society benefits some people with capital wealth and positions of control …at the expense of most people who are used, when convenient, for low wage production, are taxed to keep fiat money circulating, or are left to struggle in poverty; an unstable, tyrannical, economic system.




The “capitalistic” system is rigged, so that few people unfairly gain the advantage holding profitable positions of power, the plutocracy and its oligarchy, while majorities are exploited, or neglected, and endure the stress of poverty and ignorance. To postulate that the “common” people are essentially flawed, and dangerous, is a self-fulfilling prophesy given the synthetic conditions of impoverishment and alienation that most people are obliged to endure.

When the conditions required for self-actualization are present, people are naturally moral beings. Birth defects to one side, people are naturally productive and eager to be helpful when their environment allows them to grow in that manner. And, most young people who did not have their primary needs met, can, even blatantly, resume their natural impetus to grow once their primary needs are met, and they receive the support needed to pursue the satisfaction of their secondary needs.

So, what we are dealing with is not any flawed human nature that causes the mayhem that surrounds us. Rather, it is the socioeconomic and political systems of control, and their institutionalized psychopathology, that causes glaring deficiencies among people, which results in psychological failure, and, thus, immorality.

Knowing this, institutionalized religion, the private banking systems, their transnational corporations, for-profit corporations, and governments conspire to teach everyone that man is fundamentally selfish (which premise upholds the bogus philosophy of consumer-based economics), and that only the strength of centralized power with its enforcement of civil law can prevent the generalized mayhem (which they cause) from worsening into unremitting chaos. And, they conspire to teach everyone that the enemies of our country, or of our religion, are more evil than we could possibly be, and the centralized power, that keeps us in check, is our best defense.

Evil is what people do to themselves, and to each other, consequent of enforced conformity to mechanical, authoritarian systems of control, be those religious or secular. Institutionalized power, whether it’s fascist-capitalistic or totalitarian-communistic, is psychopathological. Centralized power, beyond the control of the people, divides and conquers humanity until it ultimately destroys the host it feeds on, leaving wreckage in its wake.

The mass-military pattern of organization, its hierarchy of command, its need for the unwavering obedience of its members, its conquering mentality is precisely the pattern of all institutionalized systems of control; dehumanization.

To the best of our ability, we must defend our children from State indoctrination.

Presently, transnational, for-profit corporations and globalists vie against each other to own all public services, and resources, including water, * food, and fiber. The downward spiral to the new feudal system is in motion, but on a global scale. It is a vain endeavor that cannot succeed. Nonetheless, the madmen that pursue it will further endanger our earth’s life support systems, run the risks of colossal conflagrations, perennial wars, pestilence, prolonged poverty, overt exploitation and negligence, and so on. The ‘flawed’ nature of man is not the cause of those specters. Rather, insidious malevolence is the consequence of the flawed, impersonal, mechanical, economic systems of control, owned and managed by uncritical sociopaths that strive to monopolize the vital sectors of the world economy, reducing preponderances of people to the status of uncritical serfs, or worse.

Science and technology is doubled edged. It can be used, by the dominant group, for total surveillance and oppression, replacing the industrial age with scientifically advanced production systems monopolized by the few while rejecting the masses. Or, science and technology can subserve decentralized economic social organization, community in decentralized society, with its distinct objectives of engendering the subsequent, self-realizational civilization.

Our options are limited to the perennial wars of global totalitarianisms, and perhaps colossal conflagrations, which would lead to a global Dark Age wherein science and technology would be lost. (At any point during that de-evolution, the collapse of the biosphere and ecological disaster can happen.) Or, people can take matters into their own hands to create real independence, transforming the profit orientations of science and technology to the objectives of wholesome, inter-personal relations in production-based economy.





Institutionalized religion, or any institutionalized systems of control, develop legalized standards of ‘morality’ that serve in the best interests of the institution’s hegemony, without meeting the existential needs of their members.

Our needfulness is the basis of morality. Everything that is humane, or rational as some men would have it, meets human existential needs (I define the word existential extensively in the book.). Everything that meets human existential needs is moral – the ultimate standard of morality.

Integral, mutualistic organizations that meet the existential needs of their members are moral. In a humane society there are no external morals imposed on members by any central ‘authority’. Rather, the ongoing flux of members’ values are tested among each other for their effectiveness relevant to meeting members’ existential needs. And, members would reject anything that would obstruct our primary occupation of always becoming more human. People do not need to depend on systems of control, which, by definition, thwart human growth, which is immoral.



The subject of human wickedness is “brought to the table” often enough that I must provide a response.


Hervey Cleckley (M.D. Clinical Professor of Psychiatry) describes the nature of psychopathy in his book, The Mask of Sanity ~An Attempt to Clarify Some Issues About the So-Called Psychopathic Personality. (14)


“The term “mask of sanity” derives from [Cleckley’s] observations that, unlike people with major mental disorders, a “psychopath” can appear to be perfectly – even robustly – normal, charming and engaging, and does not typically suffer from any neurosis or psychotic symptoms, hallucinations or delusions; nevertheless, there is a definite underlying psychosis.” (15) Psychopathy is a birth defect. Levels of psychopathy vary among the afflicted. Typically, such people lack empathy, are often antisocial, and lead disorganized lives, which cause their respective families much consternation and material loss.


“Since medical institutions traditionally refuse to accept the psychopath as a

patient and since he does not voluntarily, except in rare instances, seek medical aid, it

might be surmised that prison populations would furnish statistics useful in estimating

the prevalence of his disorder. It is true that a considerable proportion of prison

inmates show indications of such a disorder…. It is also true that only a small

proportion of typical psychopaths are likely to be found in penal institutions, since the

typical patient, as will be brought out in subsequent pages, is not likely to commit major crimes that result in long prison terms. He is also distinguished by his ability to escape ordinary legal punishments and restraints. Though he regularly makes trouble for society, as well as for himself, and frequently is handled by the police, his characteristic behavior does not usually [emphasis mine] include committing felonies which would bring about permanent or adequate restriction of his activities. He is often arrested, perhaps one hundred times or more. But he nearly always regains his freedom and returns to his old patterns of maladjustment.

Although the incidence of this disorder is at present impossible to establish statistically or even to estimate accurately, I am willing to express the opinion that it is exceedingly high.” (16)


Community in decentralized society must anticipate children with psychopathy, and other birth defects, and respond as well as they can to each of those cases.









I have explained the circumstances as I see them to the best of my limited ability. The organizational structures needed to bring people into sovereign communities of genuine conviviality are sketched here to help you understand what it is that we must create for ourselves.

With many minds coming together to create permanent community in decentralized civilization, a lasting, contrasting reality will come of it. I do not think that the collective momentum of the current initiatives towards decentralization will somehow coalesce at some future time around some nebulous, organizational vortex. I think that independent DESO provides an organizational structure amenable to the initiatives towards decentralization.

The indispensable community confederation, constitutional confederation, I touched on here is extensively explained in the book.  What we must actualize is permanent peace with prosperity.

I did not mention here the central bank’s collusion with the United Nations. Countries with their constitutions cannot defend themselves from those necrophilic systems of control bent on globalization. There is much that is explained in the book. We can build a permanent, autonomous, humane civilization, which we can defend. From that position of concrete independence, we can eliminate the noxious, violent structures of the private, monopolized banking system and its transnational corporations.

The organizational option provided here is for your liberation and security, and for the liberation and security of your children. The complete book, DECENTRALIZED CIVILIZATION, Prelude to the Subsequent Civilization, by Reed Camacho Kinney, is available at:










  1. For example, Breaking Energy


  2. Concepts from: Sir Herbert Read’s work, The Redemption of the Robot, My Encounter with Education Through Art, Copyright 1966 by Simon & Schuster, Inc….New York, N.Y ….1969

This essay, What is Community?, by Reed Camacho Kinney was published on his blog On November 26, 2012





  1. By, The ‘Consent of the Governed’:

 2. – The Habit of Thought, Chapter One by Michael Strong:

3. Silence :

  2. The Co-Intelligence Institute, P.O. Box 493, Eugene, OR, 97440, The Tao of Democracy, Using Co-Intelligence to Create a World that Works for All, By Tom Atlee, with Rosa Zubizarreta, (The Writers’ Collective, 2003) 346 pages, paperback, $15.95, ISBN 1-9321333-47-X,
  4. A.H. Maslow, Toward a Psychology of Being (1968) p. 97,
  5. Exploring the Crack in the Cosmic Egg, Paperback, ISBN: 9780671831189, p. 239

Joseph Chilton Pearce – The Crack in the Cosmic Egg – Video:

  1. Trance: from magic to technology; Author: Dennis Wier; ISBN 1888428392,
  2. The Man in the High Castle, by Phillip K. Dick, Pub. Putman, Jan1, 1962,
  3. The Fabric of Reality: The Science of Parallel Universes–and Its Implications by David Deutsch, ISBN – 13: 978-0-140-14690-5

Taming the Multiverse Parallel universes are no longer a figment of our imagination. They’re so real that we can reach out and touch them, and even use them to change our world, says Marcus Chown.

Proving the Existence of Parallel Universes…

  1. The Hunger Games trilogy by Suzanne Collins, ISBN-13: 9780545265355; Publisher: Scholastic, Inc. Publication date: 8/24/2010

The stunning Hunger Games trilogy is complete!

The extraordinary, ground breaking New York Times bestsellers The Hunger Games and Catching Fire, along with the third book in The Hunger Games trilogy by Suzanne Collins, Mockingjay, are available for the first time ever in a beautiful box-set edition:

Brief synopsis of the conclusion:

  1. The miners in the Congo that provide Coltan, the mineral vital to electronic technology, toil at poverty wages. (
  2. The Mask of Sanity

~An Attempt to Clarify Some Issues About the

So-Called Psychopathic Personality

Hervey Cleckley, M.D.

Clinical Professor of Psychiatry,

Medical College of Georgia, Augusta, Ga.;

author of The Caricature of Love

and of The Three Faces of Eve

Fifth Edition

Copyright 1988 Emily S. Cleckley

Previous edition copyrighted 1941, 1950, 1955, 1964, 1976 by the C.V. Mosby Co.

Cleckley, Hervey Milton, 1903-1984

The Mask of Sanity

ISBN 0-9621519-0-4




  1. Hervey Cleckley, M.D., The Mask of Sanity, p. 19






Excerpt from – Introduction to Section Four – Constitutional Confederation



Introduction to Section Four – Constitutional Confederation

Community in decentralized civilization is based on a production-based economy, that operates at cost, which is composed of public cooperatives, public productive enterprises, which meet the existential needs of its people.

(In the event of whatever vicissitudes, Community consensus decides whether or not to employ the value of Community land and Community productive facilities to “back” Community certificates of exchange, among other creative options for elaborating their monetized organization, adjusting their monetized organization in accord with the demands of emerging reality. Otherwise, the personal “work value” of Community autonomous money, explained in the sections pertaining to that subject, is sufficient for the permanence of Community and Community Confederation monetized organization, which money is “self-validated” through its use, which money transposes and records each user’s productive contributions.)

Community land and Community productive facilities belong to the people – public cooperatives, public productive enterprises, are indispensable to the permanence of production-based economy. The production-based economy provides the Community’s Guaranteed Minimum Standard of Service, GMSS. DESO’s [Decentralized Economic Social Organization] production-based economy defends human dignity. It stimulates, and finances, the ongoing development of culture, aesthetic and scientific. Simultaneously, it capitalizes the private productive enterprises of its people.

Civic-economic organization mentioned above utilizes the Community Coordinating Committee, CCC, and its electoral processes as described in the sections pertaining to that subject.  The electoral processes pertaining to the CCC have nothing to do with elected officials, but pertain to the decisions made by the Community for the self-management of their civic-economy as described in the sections that pertain to that subject.

The organization described in Section Four includes each Community, but functions independently from each Community’s CCC. What is presented here is focused on Community Confederation, and the services that Community Confederation provides for all of its Communities.

The Oligarchy, the owners of the Federal Reserve System, the owners of international, corporate economies of scale, would, perhaps, move to thwart the development of Community in decentralized civilization. The contest would take place between contrasting civilizations with distinct socioeconomic and political apparatuses. DESO makes every effort to depend less and less on the products and services of mass centrist society, MCS. Simultaneously, DESO creates its own, internal, appropriate industry required to meet the existential needs of its members. People working-with-each-other-for-each-other in order to meet their existential needs share meaning and establish their locus in the universe. That self-validating humane life with its wholesome inter-personal relations is precisely what the folks embroiled in MCS are deprived of.

In mass centrist society, private wealth is the “bedrock” of centralized power. Folks embroiled in MCS are fettered to the lonely, meaningless mentality of individualized “ownership,” which their society panders as the “purpose” of life, which impoverishes people’s cultural self-identity, personality and self-esteem. Intellectually developed adults of MCS understand alienation to be a psychopathology.

Shared power among people resolved to maintain the permanence of their sovereign Community in their sovereign Community Confederation, among Confederations of Community Confederations will do everything, within their capacity and means, to end all threats to their unity, and to their permanence.

The complexity of decentralized civilization overtaking and superseding the ‘civilization’ of centralized power, includes “pushing” MCS’s skilled personnel and its industrial components into solving the pollution problem caused by wrecked nuclear power plants, as well as  decommissioning all nuclear power plants. The people of decentralized civilization infiltrate the political-economic mechanisms of MCS in order to eliminate that danger. Only from that position of genuine independence provided by decentralized civilization can that be actualized.

The sudden collapse of the current public mass-communication system, for whatever reason, poses a danger to the burgeoning development of decentralized civilization.  Modern electronic communication is very useful for the development of decentralized civilization, and simultaneously, exclusive reliance on modern electronic communication, for decentralized organization and communication, poses a security risk to the development of decentralized civilization.

Come to terms with the nature of American, commercial-industrial society. The type of “economic-distributional prestige system” (The Structure of Evil, by Ernest Becker, Copy Right 1968, p. 323) of a civilization is the pivotal factor relevant to the mental health, the sanity, of its people. David Stannard’s, American Holocaust, demonstrates and verifies that same position. (American Holocaust, by David Stannard, Copy Right 1990, Chapter 6)

The extermination policy designed and executed, and financed by the American government to eliminate the American Indians is properly identified by Stannard as intentional genocide. The American commercial-industrial complex cannot abide any contrasting culture that might undermine the economic-political control of its class of wealth – centralized power  grounded on ownership of capital, the means of production, slaves and women.  And so, we come into the modern era of consolidated power “frame worked” through international corporate institutions, the American government being a department of the Federal Reserve System. (Google, President Reagan’s Grace Commission:

While Community minded people come together in “profit sharing” enclaves, tied to Federal Reserve Notes, they have not achieved independence. (Fellowship for Intentional Community: Even so, the people who live in those settlements are awake to the value of mutualism, and they have faith in their dynamic, extended inter-personal relations, which is well and good.

What I assert is that we must come together for establishing real independence by creating that contrasting civilization, which we so richly deserve. And, as you will see in this section, we will be able to successfully defend our new way of life.

Section Four – Constitutional Confederation

Each sovereign DESO Community is designed to duplicate itself. In order for two or more Communities to form their Community Confederation (and Confederations of Confederations), essential to the permanence of each sovereign Community, and essential for the creation of Decentralized Civilization, a written Constitution is indispensable. That Constitution must contain the Principles that protect the permanent, independent sovereignty of each Community of the Confederation.

Decentralized Civilization provides its people with “…the sustained dignity of a life well lived, a life that has a place in a sequence of generations, a life based on duty to others… [with]…devotion to a cause…” (The Structure of Evil by Ernest Becker p. 246) Community in Decentralized Civilization is populated with, “…individuals under a single ideal of mutual striving… [with]… inter-responsibility, [which creates a]…dependable and broad reservoir of meaning for each individual…” (The Structure of Evil by Ernest Becker p. 228)

The Constitution of the Iroquois Six Nations is the Constitutional model that instructs the burgeoning sovereign Communities of DESO in the permanent way of life, wherein, civic power is shared equally among all members. “Authentic Democracy” is proved to be the most effective and the most permanent form of humane human organization.


I have adopted the Constitution of the Iroquois Confederation, The Great Binding Law, The Great Law, The Great Binding Peace, The Great Peace, to suit the needs of Community Confederation among communities in decentralized society. Some of the original translation is unaltered, while most of its original content is modified and elaborated to suit those mentioned ends. Rather than meticulously denoting those distinctions in my version, I include below an original translation of that Constitution for comparison.

Purposes of the Community Confederation

1. Each Community of the Community Confederation is sovereign, because the people of each respective Community maintain their production-based economy, which enables them to produce their Guaranteed Minimum Standard of Service, GMSS.

In order to widen the production-based economy to better meet the needs of Community people, cooperating Communities can consolidate production, which lowers production cost. For example, rather than each community include boot production, two or more communities invest resources to create a single boot production center funded and shared among participating communities, thus widening the GMSS for those Communities.

Communities engaged in consolidated leather making facilities will supply the leather for the boot making facilities, and so on. Further examples of production consolidation cannot be elaborated here. Nonetheless, it is expected and essential that the creative energy of the people will include the structured diversification of their production-based economy.

The surplus production among Communities affords the Community Confederation.

The Community Confederation accounts for and records the capital investments made by cooperating communities for production consolidation and trade agreements in order to prevent contractual misunderstandings.

2. The Community Confederation defends the sovereignty of each community. The Confederations of Community Confederations defend the sovereignty of each Community Confederation.

3. That the natural resources of each Community and of each Community Confederation are preserved with frugality for the permanence of their production-based economy.

4. That the well-being and the Rights of the Community people, and of the Seven Generations of the yet unborn (200 years) are upheld and preserved by each action taken by each Community and each Community Confederation, and by all Confederations of Community Confederations.

The Community Confederation responds efficiently to all contingencies as one head, one body, and one thought in order to prosper with peace through its Great Binding Law.

5. The Mutual self-defense of all Communities of the Community Confederation, and the mutual self-defense of all Confederations of Community Confederations.

The Principals of the Great Binding Peace

Include, a) The ever-mindful respect for the Rights and the well-being of the subsequent seven generations, b) to defend and preserve nature and its resources with appropriate production systems for the, c) Permanence of their Civilization, and, d) to defend their Peace.

The Constitution, the Great Binding Law, the Great Binding Peace

1. This Constitution of the Community Confederation is the “Tree of Great Peace,” which is “planted” authorized and endorsed by each of the sovereign Communities of the Community Confederation and is endorsed by each of their respective Community Councils.

{It is convenient to adopt the imagery of the Iroquois used in their Constitution.}

The people of Community Confederation meet in the shade of this Tree of the Great Peace. The Council of the Community Confederation is composed of the Confederate Chief Lord, the Confederate War Chief, the Confederate Lords, the Community Lords, and the Community War Chiefs. Also, each Community Council of Women and each Community Council of Men function as the definitive authority of the people. All are assisted by designated Officers, Observers, and Advisors. They shall sit and watch the “Council Fire” of the Community Confederacy, and all the affairs of the Community Confederacy shall be transacted at this designated place, by the Confederate Lords of the Community Confederation.

{The people of the Community Confederation decide the degree of secrecy needed for the security of the Community Confederation during the Council of the Community Confederation. The degree of secrecy deemed necessary is determined by the people’s perceptions of the prevailing conditions of any given time.}

Shared political power – relationships of power between people in an organization – is only possible when the vital sectors of the people’s economy are likewise shared, which, in turn, is only possible in a decentralized civilization.

END of EXCERPT of 53 text pages of Section Four



Response to Interview with Paul Krugman

Response to: Capital in the Twenty First Century, Thomas Piketty, Interview with Paul Krugman.

The interview with Paul Krugman is at:

To change the way we think about economics is essential. That our society has been “on the road to Oligarchy,” as based on inherited wealth, is not such a revelation as it is the logical outcome of what happens in the context of capitalistic economics. Commercial Banks siphon wealth from interest payments, interest payments from all borrowers, individual borrowers and State borrowers. Some of that interest is used by Commercial Banks to make their account deposits “grow.”

In the case of the United States all of the Income Tax (1913) collected by the Internal Revenue Service (a department of the Central Bank)  is used by the American Government (a department of the Central Bank) to pay the interest on the loans made to the American Government by the Federal Reserve System. That was disclosed by President Ronald Reagan’s Grace Commission.

Grace Commission:

Of course, the political system is controlled by the Oligarchy. There is no “drift towards” Oligarchy, as stated by Paul Kruger, rather, Oligarchy controls of all aspects of American life. The Mid-East wars were orchestrated by that Oligarchy. Since 1913 the Central Bank has dictated American policy.

American representational government failed to defend our country from being taken over by the owners of the Central Bank (1913) – and – the major, corporate powers of commercial-industrialism have monopolized the vital sectors of the national/international economy; combined, those institutions constitute a sophisticated dictatorship, the nemesis of our sovereignty.

Redistribution, suggested by Krugman, is a noble initiative. I don’t think that will happen while the objective of the “super class” is domination – which – objective is the sole premise of the monopolized, “monetary authority.” Paul Krugman tries to be optimistic about redistribution, but, at the same time, he discusses a “level of harshness” regarding American billionaires who cannot tolerate criticism for their complicity in societal disparity. Although Krugman would like for us to think that there is yet some hope for a societal shift that would improve our lot, he is not convincing.

Nonetheless, for us to change the way we think about economics is essential. The way to curb societal disparity is not through convention, because the “super class” controls convention. Rather, the type of independence that we need is independence from the Central Bank, and its economies of scale.

To become independent from those, all intruding, economies of scale is the structural challenge that we must meet. The way to those ends is for folks to develop real communities with internal, production-based economies. And, for those sovereign communities to confederate, and for those confederations to create confederations of confederations in ever growing independence from the consumer-based economy.

Thinkers like Paul Kruger and Thomas Piketty dissect of the existing socioeconomic system and disclose its objectives, which is an important contribution towards the emancipation of our peoples. However, the mirror reflection, the opposite structure of that socioeconomic system is what we strive to create. Its actualization will be that contrasting civilization that we so richly deserve. Only from that position of real, concrete, socioeconomic independence will we be able to curb the destructive forces of Oligarchy.

Reed C. Kinney


Bill Still’s, The Money Masters!

Part 1:

Part 2:

And See:

Response to: Fellowship for intentional Community

Permanent, parochial, “full featured” eco-villages. They are not expansive enough to generate the contrasting civilization that we must create in order to sustain our permanence as the humane species we are meant to be. Needed is the organizational format for the development of permanent, sovereign communities in confederated society, which is the content of the manuscript that I am currently writing.

We are headed into the era of insufficient fossil fuel to feed the commercial-industrial consumer market.

My previous work  is sound enough for you to understand the proposition that I will be actualizing in practice. My current work, manuscript in progress, is more comprehensive and concise. It will be available in both English and in Spanish – and – will be published in Mexico before it is published in the United States. I plan to have that manuscript completed, perhaps, sometime in August 2014.

Reed C. Kinney


The Subsequent Civilization is Self-realizational

The Subsequent Civilization is Self-realizational

By Reed Camacho Kinney, Sept 2, 2013

The prevailing society of bank-market bullying cannot be reformed, or even redesigned, to amount to more than failure to its members, is due to its being structured for other than benefitting its members. It treats all humans as the utility, or absence of, that warrant being alienated, the prerequisite to conformity, for service to the few oppressors that can’t imagine another way of doing business. The peculiarities of the nation’s civic leaders and tyrants include their inability to coordinate for the greater good. The capitalistic system brings people into greater production, but for inane purposes. It has no more value, except that it produced some useful modes of production and science that can be shifted into the subsequent civilization. Organizationally, representational government has failed to defend itself from nefarious legislation written by corporate powers. The American constitution has the embedded splinter of allowing the Federal Government to barrow money, which was how the banks got the upper hand over the Government’s Right to create its own money. The bank purchased the free press in order to shape public opinion to see past its perverted values of competition in an economy between rivals for complete monopoly, which at the end becomes contested by the bigger players who never achieve a central, lonely post of supreme power. In the meanwhile, their thrashing about the environment with outrageous infantile games of domination, war, industrial pollution, poverty, mayhem; it’s a world turmoil and unlike previous national contentions, there is no longer an outside world of stable countries and abundant resources.

That means that our path for our survival as peoples should be pretty well understood. We can’t afford not to emerge from our alienation. Emerging from alienation sometimes happens when people lose their income, or experience battle, but, that is to wake up stark naked in an inhospitable world. By putting alienation behind you, and working as a leader to bring people together for everyone’s greater good is to always grow in greater maturity, which means being there for others within your capacity. How many churches profess to show the way; but betray their members by extorting money to “pay Jesus,” which supports their “business.”   

By contrast, sane civilization meets the existential needs of its members. The socioeconomic structure of the subsequent civilization  provides people with sustenance and growth …open handed, big hearted, generously.  The way is living with each other in conviviality, real sovereign communities in their decentralized society; no central government, and no legal system needed. Each member is supported to develop her individuation, her self-realization.



Crecer por dentro para construir afuera y en colectivo

We are grateful. Our dear friend Jimena Granados a recognized sculptress in Mexico City who was Educated in Art at the National University of Mexico, was kind enough to write her view of Education Through Art relevant to community in decentralized society.

Crecer por dentro para construir afuera y en colectivo; El arte, la Estética  y la Educación.


Por: Jimena Granados Alvarado.

Hasta hace muy poco tiempo, el aprender era un hecho que solo sucedía en las aulas y sólo se pensaba que sucedía si había alguien en quien recaía el papel de enseñar, ahora cada vez más, estamos conscientes de que todas y todos aprendemos de todos y todas y de que además nunca dejamos de aprender, estamos siempre en un constante proceso de enseñanza/aprendizaje, en los medios impresos, en la tele, la radio, la familia, el internet, los museos, en la escuela que tiene ahora la intención de no ser solo un aula donde los niños se mantengan en perfecto orden si no un espacio de contacto, de observación, de análisis y reflexión profunda, un espacio creador de experiencia. Es claro también el interés de algunas escuelas y comunidades por incluir en su currículo el arte; clases de danza, de canto, de pintura, esto no es gratuito, el arte, las artes, algo tienen, algo que aunque no sepamos todos bien a bien que es, beneficia a una comunidad.

El arte para algunos da status, ir a un museo, ver una exposición aunque sea de pasadita les sitúa en otro lugar en la sociedad, para otros, más soñadores enseñar a los niños y niñas a mirar la vida a través del arte tiene un valor incalculable e inagotable, desarrollar desde la escuela una mirada estética, ejercitar el músculo del asombro, convertir a las niñas y niños en espectadores sensibles, perceptivos y críticos que entiendan las artes como un hecho social y cultural importante, es una labor ardua pero que da frutos,  la transformación del arte de un producto de consumo a una herramienta para la vida no es sencilla, requiere primero de compromiso, de sensibilidad y del reconocimiento de que el arte para uso exclusivo del deleite resulta casí un lujo.

El aprendizaje a través del arte está lleno de ventajas, crea salones de clases repletos de técnicas, palabras, conocimientos y materiales para que los niños y niñas reflexionen, adopten, transforman, descubran y apliquen a la vida diaria estos recursos, nadie duda que una escuela que desarrolla habilidades artísticas propicia también el desarrollo de todas las inteligencias, nadie duda tampoco que el arte, independientemente de la vocación o estudios de una persona, la dota de un pensamiento más reflexivo y claro, más universal, de una mente más libre y de una opinión más crítica, nadie duda que es bueno que un niño o niña toque el piano, que cante en el coro, que haga esculturas en cerámica o plastilina, que pinte, que actúe, nadie duda que el arte es terapéutico, motivador, sanador, nadie o casi nadie, pero son pocos los países, las comunidades y las personas que se atreven a integrar al arte como eje principal de la enseñanza y el aprendizaje. Pocos son los que reconocen y confían en el arte como una herramienta poderosa para el aprendizaje, para la reflexión, para la toma de decisiones, para crear seres humanos independientes, ciudadanos que puedan crecer en lo individual para formar parte de una organización colectiva.

Muchas veces escuche hablar a Reed sobre la comunidad y sobre su idea de Organización Económica Descentralizada, cuando leí su libro y me di cuenta de la importancia que el arte tiene en este proyecto me entusiasme mucho, no es solo tomar algunas clases, no es solo enseñar técnicas, no tiene que ver con la simple creación de productos artísticos para la recreación,  es confiar en que el arte aporte la estructura básica para la formación de niños, niñas y jóvenes que sepan acompañados de los adultos, crear comunidad, que sepan construir una verdadera democracia. Habrá que decir que durante años, además de escultora he sido una fiel creyente de que el vínculo arte y comunidad es la respuesta a muchos de los graves problemas que nos aquejan, por eso he trabajado en diversos proyectos diseñados a encontrar conexiones entre la educación, la enseñanza, el aprendizaje  y el arte, por eso también acepte feliz la invitación de Reed a este foro.

Quisiera compartir con ustedes la idea de que si bien es importante una formación artística en el plano escolar, porque permite a niñas, niños y jóvenes explorar técnicas, formas de creación y desarrollar habilidades físicas y motrices muy importantes, considero de mayor trascendencia para el desarrollo de una cultura colectiva la Educación Estética, que de ninguna manera esta peleada con la Educación Artística, por el contrario, la complementa, aunque no busca solo formar artistas, ni descubrir virtuosismo en los alumnos, la metodología de Educación Estética, basada en la filosofía intenta desarrollar un aprendizaje distinto para cada individuo, con actividades diferenciadas y que además de llevarnos a la apreciación y la práctica de alguna disciplina artística los lleva a desarrollar con actividades muy sencillas competencias complejas e importantes como el notar profundo, el analizar y el poder hacer interpretaciones personales basadas en evidencias, la creación en colectivo de aprendizaje por medio de la educación estética nos acerca más a la filosofía que a la pedagogía, nos permite anclar nuestras exploraciones en el cuestionamiento, abriéndonos a un mundo de nuevas posibilidades y de conexiones infinitas, nos permite desarrollar plenamente una de las capacidades más importante y democráticas: la imaginación. Dewey la describió una vez como “la capacidad de ver las cosas como si pudieran ser de otra manera” y eso es lo que el camino de la Educación Estética propone; explora dentro de los procesos creativos y las obras de arte para vincularlos con los procesos de aprendizaje escolares y de vida, escuchar y compartir, comparar, abrirse a nuevas opiniones y recrear la propia,  un conocimiento así solo se construye en colectivo, indagando, reflexionando y cuestionando nos vinculamos con el arte desde un nuevo lugar y  son las herramientas de esta metodología la llave para que quienes enseñamos y aprendemos dejemos de ser indiferentes a las emociones e inquietudes de los demás. Educar a través del arte y de la estética nos permite entrar en un proceso de reflexión que tenga todo que  ver con la construcción individual y comunitaria de identidades. Los rituales, las obras de arte, los partidos, los grupos y los actos políticos y sociales son modos en los cuales los seres humanos plasmamos, hacemos evidente el resultado de los momentos reflexivos, son estos momentos, los instantes reflexivos, cuando las comunidades se detienen,  hacen un alto y piensan sobre sí mismas y en el modo en que podrían transformarse.

Para que encontremos en la exploración grupal e individual descubrimientos únicos que sean el principio de un hilito para la indagación eterna y que propicien un aprendizaje significativo que nos acerque a la transformación, los profesores tradicionales deben tener un tiempo para la autocrítica y entender que es momento de transformase en guías, en observadores, en investigadores y creadores incluso de una didáctica personal que les permita reconocer todas y cada una de las coincidencias pero también de las diferencias en un grupo, que les permita diseñar actividades incluyentes en donde todos y todas participen poniendo en juego cada una de sus capacidades e intereses personales, en donde las aportaciones individuales construyan nuevas lógicas, nuevas coincidencias, para dar pie a un mismo lenguaje que se discute, se consensa, se acuerda y se habla cuando se vive en la colectividad.

La Educación artística y estética se compromete íntimamente con la evolución, con el cambio, privilegiando cada parte del proceso educativo, dejando a un lado la perfección de la técnica, se pone al servicio de la imaginación y nos permite explorar libremente, notar con más detalle, reflexionar, imaginar y actuar  de forma más crítica, responsable y certera en un mundo cada vez más diverso y complicado como es la Educación, fomenta la toma de decisiones y nos permite imaginar nuevas respuestas a los problemas y nuevas realidades posibles, nos da como dice Nora Aguilar  “Certezas en un camino de incertidumbre”. Nos convierte en guías de la mirada y nos coloca en un lugar privilegiado en donde nuestras preguntas junto con las de los estudiantes generarán nuevas preguntas, debemos estar atentos y dispuestos a explorar, a  probar, experimentar y abrir nuevos caminos y a descubrir en los ya recorridos ideas nuevas y notables, encontrar patrones y conexiones, llenar el aprendizaje de contexto, valorar los conocimientos previos y lo aprendido recientemente no sólo como información si no como los resultados de un proceso de aprendizaje colectivo donde cada individuo tenga algo que ofrecer a la comunidad. Estos procesos nos ayudarán a construir una vida personal más significativa y una vida en comunidad más justa. Quizá el arte  por sí solo no pueda cambiar el mundo, pero si las percepciones e ideas que genera sobre las acciones que al ver o experimentar el acto creativo ocurren.

La Educación Estética y Artística si así nos lo proponemos puede ser también progresista, revolucionaria, crítica, resistente, pacifica, puede liberar la imaginación y las conciencias,  prepara no solo a los futuros artistas, que esos surgirán eventualmente, prepara también a cualquier persona que sin ser artista esté dispuesta por ese momento o por el resto de su vida a disfrutar y compartir de una actividad humana, formativa,  inspiradora, generadora de conocimiento y transformadora, los artistas, los educadores del arte, los ciudadanos comprometidos con lo social, críticos y  cercanos al mundo que nos rodea ya no debemos ser solo el principio y destino, debemos ser el campo, el camino pues, en donde deje de gobernar la violencia y se pueda en la libertad y la tolerancia generar las nuevas sensibilidades y el gusto por la creación, reconocer que el espíritu creador es inquieto; se transforma, se expande, disminuye los cerrojos y amplia los conceptos y los horizontes. Está presente en todo aquel creador, no artista, creador, explorador, educador, padre, abuelo, hermano o guía, cualquier ser humano que esté dispuesto a sentirse ligero y permitir que el arte le otorgue alas para volar en búsqueda de nuevas y mejores realidades.

Hoy las nuevas organizaciones comunitarias nos piden que nos detengamos y repensamos como grupo social, que encontremos referencias en nosotros mismos, que nos conozcamos y nos valoremos, que volvamos hacia atrás y revaloremos conceptos como la solidaridad, la organización grupal, el bien común, será solo entonces cuando empezaremos a crear significados, a entender la transformación que requerimos y a intentar reacomodar el flujo de la vida.

La Organización Económica Descentralizada nos exige que no dejemos que nuestros pensamientos solo fluyan, nos pide que los ordenemos y que intentemos llegar  a conclusiones,  una comunidad de este tipo requiere de saber argumentar y articular las ideas [en diálogo] para llegar al verdadero pensamiento de nosotros mismos, hay que dudar juntos y no solo creer, hay que caminar sobre el conocimiento inacabado, hay que, diría Pears, “irritar a la mente” y el modo de irritarla es haciendo preguntas, pensar es también dudar, para poder reflexionar lo que necesitamos es dudar, el arte, la Educación Artística y Estética es el lugar ideal para esto, donde se privilegia el dialogo, la búsqueda, el acierto pero sobre todo el error, la duda que nos permite sin verdades absolutas conocer y ampliar nuestra capacidades y habilidades.

Pensando en las herramientas que se utilizan en el proceso creativo, el arte y la estética  tienen estructuras muy firmes que  pueden aportar mucho a una comunidad para el desarrollo de capacidades, acciones como la descripción; uno de los principios científicos más importantes que nos permite acercarnos a la objetividad, a la crítica y a la consciencia de un hecho en particular, describir nos da evidencias reales para crear argumentos contundentes al dialogar y tomar decisiones. Describir nos requiere estar alertas, atentos, detenernos por segundos, por minutos a mirar si lo que estamos viendo es real y está ahí frente a nosotros, describir nos permite notar y mientras más notamos más preguntas nos hacemos, surgen las respuesta y con ellas nuevas preguntas, llaves todas de la curiosidad que nos permite conocer, compartir y comparar, nos hace responsables de lo qué queremos conocer y saber, cómo lo queremos saber y para qué, poco a poco un artista, un creador, un niño, niña o joven que nota profundamente se va apropiando,  la experiencia de crear y aprender haciendo nos permite reconocer como nuestros los descubrimientos personales, pero también los de los demás, entendiendo el valor  que tiene para una comunidad la construcción de un aprendizaje colectivo, la creación de significados comunes.

Educar a través del arte y la estética nos hace darnos cuenta de que como en la vida, los caminos, las respuestas y las opiniones son infinitas, inacabadas e inacabables, da pie a la empatía y a la aceptación de que la visión del otro es tan válida y aceptable como la propia y que mediante la reflexión y el diálogo se puede llega a acuerdos, a la creación de nuevos valores y hábitos que vayan modelando formas individuales de vivir en colectivo.   

El arte requiere de acción, de participación, de práctica, empodera a los humanos para mostrar con seguridad y de miles de maneras, emociones e ideas, nos permite accionar, participar, nos hace conscientes de nuestro cuerpo y el de los demás, del espacio que ocupa y de cómo él, junto con  nuestras ideas se acomodan con las de los otros, para vivir en colectivo,  el arte integra, el arte acerca, rescata, el arte nos permite crecer en lo personal, ser un tabique rojo, poroso, recién horneado, abierto a nuevas aguas, dispuesto siempre a la construcción solida y común.





Que es Democracia Autentica y Democratización del Dinero

¿Qué es democracia auténtica?

Por Reed Camacho Kinney

Traducción de Elvira Nava y C.

La democracia auténtica tiene una estructura distinta a la democracia convencional. La democracia auténtica es un proceso de toma de decisión que funciona solamente en el contexto de una comunidad auténtica. Diálogo es una forma de toma de decisión estructurada que funciona mediante la rendición de cuentas entre personas de asociaciones cara a cara, entre compañeros, en combinación con las relaciones sanas de la convivencia en comunidad. Cada comunidad navega la realidad emergente con el pensamiento creativo y crítico que el diálogo genera. (1)

Teóricamente, las estructuras de las organizaciones civil y cívica de la comunidad en una organización económica social descentralizada, OESD, aproximan los ideales de democracia mejor que cualquier democracia existente.

Democracia es “…un proceso de largo plazo, dinámico e indefinido…” (2)

La medida de la democracia se aplica generalmente a gobiernos nacionales y sistemas nacionales. En cambio, la comunidad en organización económica social descentralizada, OESD, no incluye un gobierno representativo, no legisla, y no incluye partidos políticos.

Teóricamente, se supone que las democracias existentes proveen a los ciudadanos de seguridad y del derecho a “…expresarse sin el peligro de recibir un castigo severo…” Y del derecho a “…buscar fuentes alternativas de información. Por otra parte, [esas] fuentes alternativas de información existen y están protegidas por la ley.” (3)

Los medios de información convencionales están controlados por la “autoridad monetaria”, el banco central. Cada democracia existente está forzada a subsistir de préstamos del banco central que empobrecen a todo país.

Los políticos aceptan donaciones de corporaciones que permiten a las corporaciones dictar leyes favorables a ellos, incluyendo la reducción de impuestos: Park Avenue: Dinero, Poder y el Sueño Americano-¿Por Qué La Pobreza?

El banco central (El Sistema De La Reserva Federal de los Estados Unidos) es una institución privada propiedad de hombres que están aislados de la sociedad, o son anónimos. Tales propietarios y sus respectivas familias disfrutan de cientos de billones.

Las maquinaciones internas del banco central se mantienen secretas. El pueblo está distraído mediante drama político televisado. Una de las características de la democracia convencional es la elección competitiva entre partidos políticos. El banco central esgrime “poder monetario desenfrenado,” (4) que puede apoyar o derrotar gobiernos democráticos. El banco central manipula gobiernos mediante depresión económica. (5) El propósito primario del banco central es obligar a todos los países a llegar a la deuda máxima.

Controlados por el banco central, los medios de información convencional, tanto como el sistema ‘educacional’, moldean la opinión pública para que se considere la enfermedad de la alienación, como algo normal.

Por el contrario, publicadas en el internet se muestran iniciativas para abandonar la economía competitiva de escasez artificial por enclaves pequeños de grupos de gente semi-autosuficientes. (6)

La internet nos provee de información acerca de sistemas de intercambio alternativos en progreso. (7)…información acerca de la naturaleza y la historia del banco central. (8)

Actualmente, muchos colectivos semi-autosuficientes han dado la espalda a la sociedad de masas centralizada. El reto es encontrar cómo coordinar esos tipos de grupos para formar comunidades con poblaciones más amplias sin que pierdan su organización dialógica.

La base de la democracia auténtica es el diálogo real, cara a cara, entre los grupos respectivos de tres a cinco familias mutualistas, semi-autosuficientes, que forman la base de la comunidad en la organización económica social descentralizada – en forma independiente del banco central.


El banco central es un mecanismo automático atendido por dependientes acríticos y dirigido por propietarios sin escrúpulos. Los propietarios están obsesionados con la dominación mundial. En

forma proporcional a la globalización de tal poder, se disminuyen los derechos de los ciudadanos.

Las democracias existentes están dominadas por el sistema de deuda del banco central. El banco central está estructurado para consolidar sus centros de control económico con el fin de establecer en última instancia  un sistema de intercambio basado en la deuda internacional, uniforme. (9) Teóricamente, las personas de las democracias existentes tienen derecho “…a formar asociaciones y organizaciones relativamente independientes incluyendo partidos políticos independientes y grupos de interés” (10)

Una condición para el cambio social efectivo es el máximo potencial de conciencia de los ciudadanos de la causa primaria de la disparidad social (11), junto con la visión de lo que debería ser la sociedad, con base en la atención de las necesidades existenciales humanas.


Cada comunidad se sustenta en tres esferas de organización que están interconectadas y son interdependientes.

La esfera civil está compuesta por grupos de tres a cinco familias mutualistas, semi-autosuficientes. Cada grupo es soberano. Dentro de cada grupo, cada familia nuclear está segura respecto a su privacidad y propiedad (Privacidad: corporal, familiar, propiedad, con protección de “prescripción,” religiosa, comercial y política). Respectivamente, constituyen las más pequeñas unidades de votación de su organización cívica, el comité de coordinación de la comunidad, CCC.

La organización cívica, el CCC, vincula a los grupos mutualistas de la comunidad con las cooperativas de la comunidad, el componente cívico-económico de la comunidad. Administrado por sus grupos de familias mutualistas, el CCC supervisa y dirige la economía cívica de la comunidad, todas las cooperativas de la comunidad.

La economía cívica provee a los miembros de la comunidad el estándar mínimo de servicio garantizado, EMSG, que provee a todos los miembros de vidas dignas e independientes, y que incluye la libre capitalización de todos los miembros’ respecto a emprendimientos productivos privados.

Las necesidades existenciales de todos los miembros de la comunidad son satisfechas a través de las estructuras de la comunidad; sus organizaciones civiles, cívica y cívico-económica. (Los miembros de la comunidad son capitalizados sin intereses por su banco mutualista de la comunidad.

Las personas independientes, viviendo una relación simbiótica con la naturaleza son ingeniosas, adaptables y originales. Comparten su afinidad con los demás, con las plantas y los animales que cultivan y conservan y con su industria ecológica. Las familias productivas comparten los bienes de su trabajo con sus vecinos; sus relaciones interpersonales.

El estilo de vida semi-autosuficiente  es lo que logran los “grupos ejecutivos” de la comunidad, los grupos de familias mutualistas. Dos factores significativos: (i) el trabajo auto-dirigido de independencia genera afecto generalizado entre miembros, (ii) la gente trabajando con el otro por los otros crea eficiencia y convivencia.

Los grupos de familias mutualistas individuales componen la organización civil. Con el uso de su comité de coordinación  de la comunidad, los grupos de familias mutualistas se tornan en una comunidad “gramática” auto articulada; estos grupos de familias mutualistas se comprometen en un proceso de toma de decisiones de la comunidad estructurado dialógicamente, basado en el consenso.

Los objetivos de la comunidad pueden incluir la consolidación de algunas de sus industrias caseras  con el fin de incrementar la eficiencia y reducir los costos de producción. Aún así, cada grupo de familias mutualistas retiene suficiente producción autónoma  para preservar su soberanía. La soberanía es independencia concreta. La descentralización del poder se extiende hasta el grado en que sea práctico.

A través de su CCC, los miembros de la comunidad supervisan y dirigen las cooperativas de la comunidad.

Dos tipos de cooperativas de la comunidad (i) empresas productivas públicas, E.P. Púb., son negocios comprados por la comunidad para generar billetes del Sistema de la Reserva Federal (Federal Reserve Notes) convencionales (billetes del Banco Nacional de México), para depósito en el banco mutualista de la comunidad BMC, (ii) empresas productivas públicas nucleares, E.P. Púb. nucleares, constituyen la economía basada en la producción que provee a los miembros de la comunidad de su estándar mínimo de servicio garantizado, EMSG.

El propósito de comprar empresas productivas públicas es tener acceso a capital, dinero convencional, billetes de la Reserva Federal (no a la exclusión de otros medios), con el fin de crear empresas productivas públicas nucleares. Las E.P. Púb. nucleares constituyen la base de la estabilidad económica de la comunidad. Las E.P. Púb. nucleares proveen empleos remunerados y lo que producen satisface las necesidades existenciales de todos los miembros de la comunidad.

La manera en que cada comunidad decide desplegar sus empresas productivas públicas nucleares es discrecional. Por ejemplo, una comunidad puede acceder a una plataforma de perforación móvil, o utilizar cualquier método, para producir pozos de agua.  La cooperativa de agua puede perforar pozos para cada hogar de la comunidad y para todos los servicios públicos.

Proporcionalmente a la estabilización de sus empresas productivas públicas nucleares, la necesidad de mantener las E.P. Púb. disminuye. El objetivo es la independencia del dinero del banco central.

Ejemplos de E.P. Púb. nucleares

Banco mutualista de la comunidad, BMC, capitalización gratuita de los miembros con dinero convencional y con dinero autónomo de la comunidad, DAC y Vales

Construcción de la comunidad

Agua de la comunidad

Energía renovable de la comunidad

Alimentos de la comunidad – cultivo, cosecha, procesamiento, distribución, almacenaje

Industria apropiada de la comunidad, flexible, fabrica-múltiple (13)

Organización educativa de la comunidad, educación a través del arte (14)

Servicios de salud de la comunidad

El estándar mínimo de servicio garantizado, EMSG, incluye el derecho a privacidad, corporal, familiar, propiedad y protección de la  “prescripción,” religiosa, comercial y política.

Ejemplos de viviendas semi-autosuficientes son provistos por el movimiento Aldea-Eco. (

La combinación de los componentes existentes de descentralización con la organización civil, cívica y cívico–económica de OESD permitirá traer a la luz del día una comunidad verdadera.

Para las personas que vivan en una comunidad verdadera, las palabras de un granjero semi-autosuficiente en Alaska, dirigidas a sus hijos, “La vida después de la muerte significa que aprendan de mi ahora, cómo vivir bien en este mundo y ustedes vivirán bien en sus vidas después de mi muerte.”


Democratización del dinero

Por Reed Camacho Kinney

Traducción de Elvira Nava y C.

La democracia auténtica depende de la emancipación de ese sistema monetizado -monopolizado- basado en la deuda.

La creación de dinero basado en el trabajo mutualista emancipa a la gente del banco central. El dinero autónomo de la comunidad está basado en el trabajo y su funcionamiento es proporcional a la productividad de los miembros.

La duplicación de sí misma está entre las funciones primarias de una comunidad verdadera. Siendo así, expande sus infraestructuras descentralizadas, que a su vez, crean un espectro cada vez más amplio donde puede funcionar el dinero autónomo de la comunidad. La independencia se basa en grupos de gente que toma en sus manos estos asuntos.

La democracia auténtica, procesos de toma de decisiones de la comunidad, civiles y cívicas, basados en el consenso dialógico, funciona en poblaciones pequeñas, quizá de hasta mil quinientos en una comunidad, y probablemente menos. Una diversidad suficiente de producción pública y privada entre los miembros establece una semi-autosuficiencia permanente. Los objetivos de la comunidad incluyen productividad pública óptima con generoso tiempo discrecional para los miembros. Los miembros deciden qué tamaño de población les parece  pragmático y favorable.

La democracia auténtica, sus esferas civil y cívica, está basada en una rendición de cuentas, entre compañeros, frente a frente, en combinación con las relaciones sanas de la convivencia. Cada comunidad navega a través de la realidad emergente con el pensamiento creativo y crítico que el diálogo genera. Con el fin de preservar esa democracia auténtica basada en el mutualismo auto-dirigido, en algún momento, la población creciente de la comunidad tendrá que dividirse, para crear una nueva comunidad.

Cada comunidad anticipa la creación de una comunidad nueva con miembros voluntarios, y financiamiento de sus primeras cooperativas. La reducción de población en la comunidad “madre” restablece su autoadministración eficiente. El proyecto despierta el interés de los miembros  en muchos niveles, culturales y económicos, siempre con el propósito de mantener la independencia. La nueva comunidad crece admitiendo familias selectas de la sociedad de masas centralizada. Desarrolla su soberanía concreta con el apoyo de su comunidad madre. La soberanía concreta es capitalizada por cada comunidad por su respectivo banco mutualista de la comunidad – un servicio público. Múltiples comunidades habilitan más amplias aplicaciones para el dinero autónomo de sus comunidades.

El EMSG establece seguridad generalizada garantizada. Los miembros que participan en las empresas productivas públicas nucleares son generosamente compensados. Al mismo tiempo, cada grupo de familias mutualistas es independiente y disfruta de su productividad personal.


Los artistas son atraídos por la organización participativa de educación a través del arte. Los niños son expuestos a todas las artes, y con el apoyo de la comunidad a cada niño le ensenan las habilidades necesarias para el desarrollo de sus pasiones. El arte está integrado con la ciencia. La organización educativa es administrada por todo el personal y por los niños – proporcionalmente a sus capacidades. Ellos desarrollan mutualismo e individuación y entienden que cada uno es indispensable para el otro.

Todas las cooperativas de la comunidad incluyen una oficina de la organización educativa de la comunidad. Novatos y gente joven entran a la organización y son guiados por mentores que les ayudan a integrarse entre las habilidades y funciones necesarias para la cooperativa. A la edad de entre doce y quince años la persona joven puede participar en las organizaciones civiles, cívicas y cívico-económicas a su discreción. El personal aprende a funcionar en múltiples departamentos a su discreción. Puede ser que aquellos con el don de la contabilidad tendrán el deseo de participar en el banco mutualista de la comunidad.


Cada comunidad soberana, a su discreción, puede formar comités coordinadores intercomunitarios, CC-I, con el fin de realizar inversiones intercomunitarias para proyectos más grandes. Ellos acumulan recursos. Ningún CC-I tendrá poder ejecutivo. Ellos coordinan acuerdos entre comunidades, en forma no diferente al comité de coordinación de la comunidad y sus grupos de familias mutualistas. Y, una vez que el proyecto se ha realizado, por ejemplo una planta apropiada de componentes hidroeléctricos, el CC-I es disuelto y la instalación es administrada desde sus respectivas comunidades. (También, puede ser que tal instalación sea el comienzo de una comunidad nueva.) Cada comunidad defiende su soberanía, se trata de democracia auténtica.

La democracia auténtica espera que todos sus miembros ejerciten su motivación interna por la salud completa, el crecimiento humano individuado; la felicidad. La democracia auténtica depende de la comunidad verdadera. La comunidad verdadera se basa en la independencia – soberanía concreta. La independencia concreta requiere de productividad económica mutualista entre los miembros, suficiente para satisfacer sus necesidades existenciales. El mutualismo auténtico, gente trabajando con los otros para los otros, requiere de democracia auténtica. El propósito del mutualismo auténtico es lograr la individuación de todos los miembros. La individuación de todos los miembros es la base de una democracia auténtica.

Explicación del dinero endosable de la comunidad, DEC

DEC es dinero endosable. Está endosado en series hasta que los espacios de endoso están llenos. Sirve para registrar  el número de intercambios que facilitó. La fuente de esos “billetes de trueque” es el banco mutualista de la comunidad. Los billetes pueden ser codificados. Los endosos fechados de los miembros ayudan a prevenir la falsificación.

DEC no tiene valor intrínseco. Es una medida numérica del valor que es tomado del primer comprador por el primer vendedor. El endoso escrito del comprador, comprueba que el valor de lo que fue vendido es verdadero, por ejemplo diez unidades de valor de cambio. De hecho, el vendedor entregó sus bienes. Para compensarlo, como han acordado todos los miembros de la comunidad, él puede intercambiar ese billete endosado por bienes concretos o servicios de cualquier otro miembro vendedor.

La razón por la que los miembros de la comunidad usarán el dinero sin valor como unidad de cambio es que dentro de su propio contexto económico les facilita el intercambio de bienes y servicios y automáticamente monitorea el volumen de la producción que se ha intercambiado.

DEC es devuelto al banco mutualista de la comunidad después de haber facilitado una cantidad de intercambios. El ultimo vendedor firma el billete y lleva el “billete de trueque” lleno al banco mutualista de la comunidad. El ha entregado, por ejemplo, un suéter a cambio del último endoso en ese “billete de trueque” y ya no puede intercambiar ese DEC usado.

Para no explicar en este momento los Vales, diremos que el banco mutualista de la comunidad  le ha dado un nuevo “billete de trueque” por un valor numérico igual con todos sus espacios de endoso vacíos.

En el banco mutualista de la comunidad, al DEC devuelto le es otorgado un valor económico abstracto, porque ha registrado los valores de los intercambios que ha facilitado, y ese billete de trueque indirecto, o sea DEC, ahora hace efectivo su valor numérico, una validación que no tenía cuando fue emitido.

Suficiente base para que la comunidad “certifique” el valor numérico de cada billete de trueque “lleno” que sea devuelto al banco, transfiriendo ese valor a una cuenta de reservas. Ese valor es preservado y acumulado por la comunidad, respaldado por su productividad verificada.

Todos los endosos fechados, la cantidad de intercambios que el DEC ha facilitado son registrados. La comunidad sabe cuál es su volumen de operaciones comerciales  y sabiendo eso, puedeajustar la cantidad de DEC necesaria en circulación para conservar su economía solvente.

El volumen de DEC es fácilmente incrementado o disminuido por varios métodos. El sistema es flexible y abierto a la creatividad de los miembros de la comunidad.

La comunidad tiene dos economías

1. El sector cívico–económico de la economía está compuesto por todas las cooperativas de la comunidad.

2. El sector privado de la economía consiste en todas las empresas privadas productivas de todos los miembros, empresas que fueron financiadas gratis por la comunidad.  Financiada por la comunidad, la producción privada se vende a los miembros, en parte, con dinero autónomo de la comunidad, DAC – DAC y Vales.

La proporción de DAC usado en la compra depende de las necesidades inmediatas del vendedor. Si el vendedor puede usar DAC para comprar lo que necesite de otros miembros de la comunidad, bienes y servicios, entonces esa es la proporción en que aceptará DAC. Solamente tomará dinero convencional, billetes del Sistema de la Reserva Federal, en la medida que necesite para comprar fuera de OESD. Sus clientes no pertenecientes a OESD le pagarán con dinero convencional, del Sistema de la Reserva Federal.

La capitalización gratuita cubre los gastos de puesta de emprendimientos productivos privados de los miembros. Se estimula la producción y el comercio intercomunitario. El objetivo es crear nuevas comunidades para permitir el comercio intercomunitario de bienes y servicios, así como todas las artes.


La filosofía de la educación conduce a la visión del mundo de la estética, que se vuelve el punto de referencia primario por el que OESD diseña sus relaciones; ética.  No existen palabras en inglés  para describir una cultura orientada  al bienestar de todos sus miembros. Tal vez es como una banda u orquesta tratando de perfeccionar lo que satisface las necesidades de las personas. En la comunidad, miembros individuales pondrían naturalmente a prueba sus valores entre sí. El equilibrio entre el mutualismo de la comunidad participativa y la individuación estimularía la creatividad dinámica entre los miembros.

A la pasión creativa, la comunidad le brinda apoyo. Hay muchos ejemplos en la sociedad de masas centralizada de niños a quienes se les proveyó de los medios necesarios para la competencia en el arte y la ciencia y se volvieron magistrales. La comunidad en OESD está diseñada para proveer el soporte necesario a todos sus niños; felicidad, libertad, hogar.

La convivencia de la organización educativa conduce a los niños a la armonía dinámica de la cultura de su comunidad, autogestionada  por adultos individuados.

Notas del ensayo

1. Teclea: Dialogue is the Basis of Community

2. Democratization Theory and Experience, by Laurence Whitehead, Oxford University Press

(Teoría de la democratización y la experiencia, por Laurence Whitehead, Oxford University Press)

Copyright Laurence Whitehead 2002, reprinted 2009, ISBN 978-0-19-925328-9, p. 270

3. Ibid, p. 10

4. Ibid, p. 117

“…there may be inadequate counterweights to the corrosive expansion of money power in the political process (Chapter 5); those charged with exercising monetary authority may do so without popular consent, or inadequate checks on their conduct (Chapter 6); citizen insecurity may sap public confidence in the democratic regime (Chapter 7).” Ibid, p. 269

(5) Los Amos del Dinero por Bill Still, partes uno y dos, totales unas cuatro horas. Puede asignar el tiempo, relajarse, sentirse cómodo y aprender la investigación de lo que el Sr. Still nos relata la verdad de nuestra condición. Es importante y enriquecedora. Creo que la disfruten.


Bill Still’s, The Secret of Oz – Winner, Best Documentary of 2010, is about two hours.

Bill Still, El Secreto de Oz – ganador, mejor documental de 2010, es de unas dos horas


Ver: Documental de Aaron Russo ” América Libertad al Fascismo ”


¿Fue asesinado Aaron Russo?

6. Google – Low impact development, Desarrollo de bajo impacto:

Local Community self-reliance, Autosuficiencia de comunidad local:

Federation of Egalitarian Communities, Federación de comunidades igualitarias:

Vinay Gupta, The Unplugged – A Speculative Fiction:

7.  Summit County Mountain Hours (Horas de Montaña del Condado de Summit) with Wayne Walton & Joby Weeks


Thomas H. Greco, Jr., Reclaiming the Credit Commons Towards a Butterfly Society

(Thomas H. Greco, Jr., Reclamando la Comunes de Crédito Hacia una Sociedad de Mariposa)

Wealth inequality in America, Desigualdad de la riqueza en América:

8. Ibid, content of Note # 4 above

9. Ibid, content of Note # 4 above

10. Democratization Theory and Experience, by Laurence Whitehead, Oxford University Press Copyright Laurence Whitehead 2002, reprinted 2009, ISBN 978-0-19-925328-9, p. 10

11. Gente debe descentralizar el poder en la mayor medida posible con la realización que organización humanitaria eficaz no requiere de un poder centralizado.

12. Teclea:  ¿Qué es Comunidad?

13. Appropriate Industry, Industria apropiada, Marcin Jakubowski



14. Teclea:  ¿Qué es Comunidad?

Vea mi blog, Teclea:

What is Authentic Democracy? And Democratization of Money

What is Authentic Democracy?


Democratization of Money

By Reed Camacho Kinney

June, 10, 2013

Dialogical, consensus-based community decision making processes, authentic democracy – its civil and civic spheres – is based on face-to-face accountability among one’s peers, combined with the wholesome relationships of community conviviality. Each community navigates emerging reality from the creative, critical thinking that dialogue generates. (1)

 Theoretically, the structures of civil and civic organizations of community, in decentralized economic social organization, DESO, approximate the ideals of democracy better than any existing democracies.

Democracy is “…a long-term complex, dynamic, and open-ended process…” (2)

The measure of democracy is generally applied to national governments, and their national systems. By contrast, community in decentralized economic social organization, DESO, does not include representational government, does not legislate, and does not include political parties.

Theoretically, existing democracies are supposed to provide citizens with security and the right to “…express themselves without the danger of severe punishment…” And, the right to, “…seek out alternative sources of information. Moreover, [that] alternative sources of information exist and are protected by law. “(3)

Conventional news media is controlled by the “monetary authority,” the central bank. Each existing democracy is forced to subsist on loans from the central bank, which impoverishes every country.

Politicians accept grants from corporations enabling corporations to dictate legislation favorable to them, including tax reduction, see Park Avenue: money, power and the American dream – Why Poverty?

The central bank is a private institution owned by men who are insulated from society, or are anonymous. Those owners and their respective families leverage hundreds of trillions.

The internal machinations of the central bank are kept secret. The plebiscite is distracted with televised, political drama. One of the characteristics of conventional democracy is competitive elections among political parties. The central bank wields “unbridled money power,” (4) which can support or defeat democratic governments. The central bank manipulates governments with economic depression. (5) The primary purpose of the central bank is to force all counties into maximum debt.

As controlled by the central bank, conventional news media, and the media/‘educational’ system shape public opinion to regard the malaise of alienation as normal.

By contrast, published on the internet are currents of humane initiatives to abandon the competitive economy of contrived-scarcity in favor of small, semi-self-sufficient enclaves. (6)

The internet provides us with information about alternative exchange systems in progress. (7) …information about the nature and history of the central bank. (8)

Currently, many semi-self-sufficient collectives have side-stepped mass centrist society.  The challenge is how to coordinate those mutualistic groups into more populace communities without losing their dialogical organization.

The basis of authentic democracy is the face-to-face group of real dialogue among respective, mutualistic, semi-self-sufficient, family groups, which form the basis of community in decentralized economic social organization – with independence from the central bank.


The central bank is an automatic mechanism manned by uncritical dependents. The central bank is owned by unconscionable men obsessed with world domination. Proportional to the globalization of that power, citizens’ rights are diminished.

Existing democracies are dominated by the central bank’s debt-based system. The central bank is structured to consolidate its centers of economic control in order to ultimately establish an international, uniform, debt-based exchange system.  (9) Theoretically, people in existing democracies have the right, “…to form relatively independent associations or organizations, including independent political parties and interest groups” (10)

A requirement for effective social change is citizens’ maximum potential consciousness of the primary cause of societal disparity (11), coupled with the vision of what society ought to be.


The advantage of authentic democracy is that its organization does not include centralized power. Rather, the executive function of its civil and civic organization is shared equally by all of its members.

Each community is based on three spheres of organization, which are interconnected and interdependent.

The civil sphere is composed of respective groups, of three to five, semi-self-sufficient, mutualistic families. Each group is sovereign. Within each group, each nuclear family is secure in their privacy and property. (Privacy:  corporal, family, property, with protection from “prescription,” religious, commercial, and political) They comprise the smallest voting unit of their civic organization, the community coordinating committee, CCC.

The civic organization, the CCC, links the mutualistic community groups to the community cooperatives, the civic-economic component of community. Administrated by its mutual family groups, the CCC supervises and manages the community civic-economy, all community cooperatives.

The civic-economy provides the community members’ guaranteed minimum standard of service, GMSS, which provides all members with dignified, independent lives, which includes free capitalization for all members’ respective, private, productive endeavors.

The existential needs of all members of community are met through the structures of their community civil, civic, and civic-economic organizations.  Members are capitalized interest free by their mutual community bank.


Independent people, living a symbiotic relationship with nature are ingenious, adaptable, and original. They share their affinity for each other with the plants and animals they keep, and their ecological industry. Productive families share the goods of their work with their neighbors; their interpersonal relationships.

The semi-self-sufficient lifestyle is what the “executive groups” of community, the mutual family groups, accomplish. Two noteworthy factors: (i)  The self-directed work of independence engenders a generalized affection, (ii) people working-with-each-other-for-each-other creates efficiency with conviviality.

The individual, mutual family groups compose civil organization. With the use of their community coordinating committee, CCC, the mutual family groups become a self-articulated “grammatical” community; multiple mutual family groups engaged in structured dialogical, consensus-based community decision making processes.(12) Realizing their community coordinating committee, they have attained their community civic organization. The CCC receives its instructions from the mutual family groups through their structured communication format. (WHAT IS COMMUNITY? )

Community objectives may include the consolidation of some of their cottage industries in order to increase efficiency and to reduce production cost.  Even so, each mutual family group retains sufficient autonomous production to preserve its sovereignty. Sovereignty is concrete independence. The decentralization of power is extended as far as it is practical to do so.

Through their CCC, the community members supervise and manage their community Co-operatives.

Two types of community owned Co-operatives: (i) public productive enterprises, Pub. P. E., are businesses purchased by the community in order to generate conventional Federal Reserve Notes, FRN, for deposit in the mutual community bank, MCB, (ii) Core public productive enterprises, Core Pub. P. E., compose the production-based economy that provides community members with their guaranteed minimum standard of service, GMSS.

The purpose of purchasing public productive enterprises is to access capital, Federal Reserve Notes (not to the exclusion of other means), in order to create Core public productive enterprises. Core Pub. P. E. are the basis of community economic stability. Core Pub. P. E. provide gainful employment, and what they produce meets the existential needs of all community members.

The manner each community decides to deploy its Core public productive enterprises is discretionary. For example, a community may provide itself with a mobile water well drilling rig, or other means to create wells. The water Co-op may install independent water for each community dwelling and public facility.

Proportional to the stabilization of its Core public productive enterprises the need for public productive enterprises is diminished. The objective is independence from conventional Federal Reserve Notes.

Examples of Core Pub. P. E.

Mutual community bank, MCB, free capitalization for members with Federal Reserve Notes, and with autonomous community money, CAM

Community construction

Community water

Community renewable energy

Community food – harvest, processing, distribution, storage

Community appropriate industry, flexible, multi-factory (13)

Community educational organization, education through art (14)

Community health services

The guaranteed minimum standard of service, GMSS, includes the right to privacy, corporal, family, property, and protection from “prescription,” religious, commercial, and political

The community decides what they need for concrete independence.

Examples of permanent, semi-self-sufficient dwellings are provided by the Eco-Village movement.

(Click on: Combining the existing components of decentralization with DESO civil, civic, and civic-economic organization will bring real community into the light of day.

For people living in real community, the words of a contemporary, semi-self-sufficient farmer living in Alaska, while speaking to his children, would resonate with them: The hereafter means that you will be here after me. Learn from me now, how to live well in this world, and you will live well in the hereafter.

 Democratization of Money

By Reed Camacho Kinney

June, 10, 2013

Authentic democracy is contingent on emancipation from the debt-based exchange system.

Creating mutualistic, work-based money emancipates people from the central bank. Community autonomous money is work-based and functions in proportion to members’ productivity.

Duplicating itself is among the primary functions of real community. By doing so, it expands its decentralized infrastructures, which in turn, create an ever wider spectrum where community autonomous money can function. Independence is based on groups of people taking these matters into their own hands.

Dialogical consensus-based civil and civic community decision making processes, authentic democracy, functions in small populations, perhaps as many as fifteen hundred in a community, and more likely fewer. Sufficient diversity of private and public production among members establishes permanent, semi-self-sufficiency.  Community objectives include optimum public productivity with generous discretionary time for members. Members decide what size population they are amicable to.

Authentic democracy, its civil and civic spheres, is based on face-to-face accountability among one’s peers, combined with the wholesome relationships of community conviviality. Each community navigates emerging reality from the creative, critical thinking that dialogue generates. In order to preserve that authentic democracy based on self-managed mutualism, at some point, the growing community population must divide.

Each community anticipates creating its new, burgeoning community with member volunteers, and to finance its first cooperatives. The reduction in population from the “mother” community reinstates her efficient self-management. The new community project interests members on many levels, cultural and economic, with their eye on independence. The new community grows by admitting community selected families from mass centrist society.  It develops its concrete sovereignty with the support of its mother community. Concrete sovereignty is capitalized by each community with its respective mutual community bank – a public service. Multiple communities enable wider applications for their respective community currencies.

The GMSS establishes generalized security. Member participation in the community Core public productive enterprises earns generous compensation. And, each mutual family group is independent and enjoys their personal productivity.

Artists are attracted to the participatory, educational organization of Education through Art. Children are exposed to all the arts, and with community support each child is taught the skills for her chosen passions. Art is integrated with science. The educational organization is managed by all its personnel, and children – proportional to their capabilities. They develop mutualism and individuation while understanding that each is indispensable to the other.

All community cooperatives include an office of the community educational organization. Neophytes, young folks, enter the organization and are guided by their mentors who help them integrate among the skills and functions needed in that cooperative. By ages twelve through fifteen each young person may participate in any civil, civic, and civic-economic organizations at her discretion. Personnel learn to function in multiple departments at their discretion. Perhaps, those with the knack for accounting would be drawn to the mutual community bank.

Each sovereign community, at their discretion, may form inter-community coordinating committees, I-CCC, in order to carry out inter-community investments for larger projects that few could afford on their own. They pool resources. No I-CCC has executive power. They coordinate agreements among communities, not unlike the community coordinating committee and its groups of mutualistic families. And, once the project is realized, for example, an appropriate hydroelectric components factory, then the I-CCC is dissolved, and the new facility is managed from its respective communities. Each community defends its sovereignty, and its authentic democracy.

Authentic democracy expects that all of its members exercise their internal motivation for wholesome, individuated humane growth; happiness.  Authentic democracy is contingent on real community. Real community is based on concrete Independence – Sovereignty. Concrete independence requires mutualistic, economic productivity among members sufficient to meet their existential needs. Authentic mutualism, people working -with-each-other-for-each-other, requires authentic democracy.  The purpose of authentic mutualism is to actualize the individuation of all members. The individuation of all members is the basis of authentic democracy.

Explaining Community Endorsable Money, CEM

In this explanation I will only reiterate the logic of community endorsable money, CEM. The logic of community Vouchers, which are created from CEM reserves, is not elaborated here.

CEM is endorsable money. It is endorsed in series until the endorsement spaces are all filled. It serves the purpose of recording the number of exchanges it facilitates. The source of the CEM, “barter bills,” is the mutual community bank. The bills can be coded. Dated, member endorsements help prevent counterfeit.

CEM itself has no intrinsic value. It is a numerical measure of value that is taken from the first buyer by the first seller. The buyer’s written endorsement proves that the value of what was sold was worth, for example, ten units of exchange value. In actual fact, the seller gave his goods away. To compensate him, as all community members have agreed, he can exchange that endorsed bill for concrete goods or services from any member seller.

The reason community members will use their valueless money as the unit of exchange is that within its own economic context, it facilitates the exchanges of goods and services, and it automatically monitors the volume of production being exchanged.

CEM is returned to the mutual community bank after it has facilitated a number of trades. The last seller signs the space provided for the final seller, and brings the fully endorsed “barter bill” to the mutual community bank. He has given away, for example, his sweater in exchange for the final endorsement on that “barter bill,” and he cannot spend that used up CEM.

Not to explain Vouchers at the moment, we will say that the Mutual Community Bank has given him a fresh, new “barter bill” of equal numerical value, with all of its endorsement spaces empty, in exchange for the used one.

At the mutual community bank, returned CEM is granted an abstract economic value, because it has recorded the values of the trades it facilitated, as if the indirect barter it facilitated now validates its numerical value, a validation it did not have when it was issued.

That is basis enough, for the community to “authenticate” the numerical value of each “topped off ” barter bill returned to the bank, and transferring that value to a reserve account. That value is preserved and accumulated by the community, awarded for their productivity.

All the dated endorsements, the number of “turns,” CEM facilitated are recorded. The community knows what their trade volume is, and by knowing that, they can adjust the number of CEM in circulation to keep their economy solvent.

The volume of CEM is easily infused or reduced by various means. The system is flexible and open to the creativity of community members.

The Community Has Two Economies

1. The civic-economic sector of the economy is composed of all of the community cooperatives.

2. The private sector of the economy consists of all members’ private productive enterprises, which were financed freely by the community.

Community financed, private productivity is sold to members, in part, with community autonomous money, CAM – CEMs and Vouchers.

The proportion of CAM used for such purchases is contingent on the immediate needs of the seller. If the seller can use CAM to purchase what she needs from other community members’ goods and services, then, that is the proportion she will take in CAM. She will take only as many Federal Reserve Notes, FRN, as she needs to purchase outside DESO. Her clients that are not living in DESO will pay her with FRN.

Free capitalization covers the start-up costs of whatever individual members like to produce. Inner-community trade and production is stimulated. The objective is to create new communities to enable inter-community commerce of goods and services, as well as all the arts.


The DESO philosophy of education leads into the world-view of aesthetics, which become the primary reference point by which society patterns its relationships; ethics. There are no words in English to describe a culture oriented to the well being of all members. Perhaps it’s like a band, or orchestra seeking to perfect what meets people’s needs. In community, individuated members would naturally test their values with each other. The equilibrium between participatory, community mutualism and individuation would stimulate dynamic creativity among members.

Creative passion is given community support. There are many examples in mass centrist society of children who are provided the means to proficiency in art and science and become masterful. Community in DESO is designed to provide that needed support to all of its children; happiness, freedom, home. The conviviality of the educational organization leads children into the conviviality of their community culture, self-managed by individuated adults.

Essay Notes

1. Click on: Dialogue is the Basis of Community

2. Democratization Theory and Experience, by Laurence Whitehead, Oxford University Press Copyright Laurence Whitehead 2002, reprinted 2009, ISBN 978-0-19-925328-9, p. 270

3. Ibid, p. 10

4. Ibid, p. 117

“…there may be inadequate counterweights to the corrosive expansion of money power in the political process (Chapter 5); those charged with exercising monetary authority may do so without popular consent, or inadequate checks on their conduct (Chapter 6); citizen insecurity may sap public confidence in the democratic regime (Chapter 7).” Ibid, p. 269

(5) The Money Masters by Bill Still, parts one and two, is about four hours total. You may allot the time for it, relax, get comfortable, and learn what Mr. Still’s research tells us about the truth of our condition. It is a well made study, important and enriching. I think that you will enjoy it.

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Bill Still’s, The Secret of Oz – Winner, Best Documentary of 2010, is about two hours.

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See: Aaron Russo’s Documentary ”America Freedom To Fascism”

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Was Aaron Russo Murdered?

6. Google – Low impact development:

Local Community self-reliance:

Federation of Egalitarian Communities:

Vinay Gupta, The Unplugged – A Speculative Fiction:

7.  Summit County Mountain Hours with Wayne Walton & Joby Weeks

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Thomas H. Greco, Jr., Reclaiming the Credit Commons Towards a Butterfly Society

Wealth inequality in America:

8. Ibid, content of Note # 4 above

9. Ibid, content of Note # 4 above

10. Democratization Theory and Experience, by Laurence Whitehead, Oxford University Press Copyright Laurence Whitehead 2002, reprinted 2009, ISBN 978-0-19-925328-9, p. 10

11. People must decentralize power to the maximum extent possible with the realization that effective, humane organization does not require centralized power.

12. Click on:  WHAT IS COMMUNITY?

13. Appropriate Industry, Marcin Jakubowski

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14. Click on:  WHAT IS COMMUNITY?

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