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Summary of Community in Decentralized Civilization

April 23, 2015

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







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