How can we make our society spiritual?
The common good of humanity
Introduction: Conscious Perception
"The commons have a very, very ancient past in human consciousness. It was born from an incipient awareness of One Life, a spiritual vision of evolution, and above all compassion for all that exists. So the real question is not how to the new economic and social agreement bring about that uphold the external commons; rather, the question is how we can bring about the inner perception of the commons. For that we need self-knowledge. "
The traditional idea of the commons is experiencing a significant rebirth in the 21st century, with a new meaning that goes far beyond the old idea of communally shared pastures. Today the commons are usually promoted as a new theory and practice of resource sharing that encompasses all aspects of modern life, from the ecological to the social, cultural, intellectual and digital domains. There is now much discussion among progressive thinkers of the commons, as a 'third sector' in society that controls both the market and the statesdoughs; as an alternative political philosophy that is the dominant ideology of the laissez-faire-Economy challenges; also as an approach to changing the wholesale system, which is based on independent forms of management. All of these discourses and suggestions have come to a critical point and deserve the utmost attention from those seeking answers on how to create a sustainable future.
But there is another way of understanding the meaning and importance of the commons that requires internal inquiry. Conventional analysis of this subject by studying the academic literature cannot help us here. Let us begin by saying that the commons have a divine origin that is inextricably linked to the timeless principle of sharing, although understanding this essential truth requires a broader perception that goes well beyond ordinary thinking and acting. We cannot grasp the greater importance of the commons through a belief in a belief, but only through our inner awareness and self-reflection. For, as we shall discover, the existence of the commons is not only material, but also mentally in its nature - a nature that has the tendency to unite humanity on the basis of maturity, vision and common sense into a just and indivisible society and to motivate man to do so with an inclusive attitude of his social and natural environment to serve.
Likewise, one can perceive the connection of this eternal truth of the common good with self-knowledge, and describe its highest importance as God-given or spiritual education that embraces the good of the whole. Whether we understand the commons in these holistic terms is therefore a question of consciousness, as it relates to the expression of goodwill that comes from loving awareness of the particular to the whole and from the whole to the particular. By this definition, the challenge of upholding the common good should really be seen as a problem of our individual and collective consciousness, as humanity is far from understanding that nothing belongs to anyone and that all products of the earth must be cooperatively shared and protected by all. Indeed, the common good is often described as all that we share, but perhaps it is better to define it in the present, all that humanity is Not Splits. In truth, our common good is much more important than managing our common goods, securing our common heritage or promoting the common good; Ultimately, it is the portal for humanity to grow and develop within the sovereignty of each nation and in harmony with all realms of nature and their destiny. Truly preserving and honoring the commons on this earth means that humanity works together towards a goal, and that goal is spiritual development.
From now on, the purpose of our investigation is to discuss what is holding back this imperative spiritual awareness from the commons, and to explore what might bring about such awareness on a planetary scale. We also need to examine the relationship between the commons and the principle of sharing from multiple angles, for the two are so intricately linked that they could easily be misunderstood as one and the same. Much of the problem lies in our upbringing, because from the earliest age there is no teaching to look at life from the perspective of the particular to the whole and vice versa. When a child in Europe learns about the countries of Asia and Africa, they are not studying the psychological relationship that exists between the people of these continents and humanity as a whole. Instead, the humanities and social sciences are typically only studied from the perspective of the particular in relation to one's nation, race or specific culture. Throughout our school years, and also as adults, our social environment does not encourage us to create a psychological relationship between our own reality and the lives of other people in the world, especially those who are less privileged than ourselves. This is reflected in public debates and political discourses, which seldom respond to world events from the perspective of an interdependent, inherently equal, and spiritually undivided human race.
As a result of our social conditioning and inadequate education, we do not feel compassionate to hear that people in far-flung regions of the world live in desperate poverty. Yet humanity is also part of the commons, as is the land, the oceans, the forests and the atmosphere. To allow a person to die of starvation means degrading and tragically losing part of our commons. In the highest spiritual sense, we could even say that humanity is the common good of God, and in this case a crime against humanity is also a crime against the eternal common good. Certainly the existence of poverty in a world of abundance represents the tragic neglect of our common wealth. Again, common sense requires examining this subject not only from the outside or from a purely intellectual understanding, but also from a psychological and introspective point of view. If our awareness is limited to the psychological relationship we have with our own family, community, culture, faith group, or nation, then how can we, with goodwill and compassionate concern, perceive the common good of one human race?
If you look at it from the perspective of our infinite spiritual evolution, the commons is only a meaningful idea if that means that we are connected to one another, no matter what skin color or position or country of birth, and we look after everything with respect and love naturally also includes togetherness and the environment. So the commons does not just refer to the principles of sharing and collaboration; it is also a dynamic and transcendent expression of love. And this love must be expanded beyond national borders to encompass every human being, every region and every living being in nature, until human consciousness can identify with 'all that is' in the phenomenal universe. Can we intuitively foresee how long it will take for humanity to develop spiritually and for the commons to manifest themselves in all their glory?
Thus, in psychological terms, the commons can be defined as harmlessness, loving attention and awareness of the whole. And in the highest spiritual terms, the commons means identification with everything that lives and develops, or with everything that exists in nature. It means looking at a tree until you become a tree yourself that it would be sacrilege to cut it down for sheer comfort or purely material gain. It also means looking at a leaf with this awareness and identification and realizing that the single leaf represents the sanctity of all life in creation. Obviously, it doesn't mean that the commons can be protected just by recycling our food waste and product packaging, but that is exactly how most people react to how they react to the state of the environment. Only relatively few think of the common good of humanity and its spiritual evolution or the common goods that belong to humanity as a whole - as is only weakly reflected in the numerous campaigns about climate change and global ecological issues. The majority of people still limit their awareness to community-related issues, such as the level of their household, if they even think about these issues. In this respect, too, we are again forced to realize that the commons can never be maintained on a worldwide basis unless human consciousness expands just as drastically to connect one's own little matters with the greater whole, as the challenge of maintenance the commons is basically a problem that has to do with expanding our consciousness.
Thus the commons can only flourish if it is born from a proper upbringing that gives each person an increasing sense of our collective identity and interdependence. For this reason, a completely new kind of education is required, which is not limited to memory and intellect or to a nationally specific view of culture and history that determines social progress through power, class and privilege. We need a holistic form of education. One that creates awareness of the inner self in a child and avoids the prevailing values of contemporary society based on competition, conformity, and the individualistic pursuit of wealth and social success. In this way, any vision of the commons as underpinning our future civilization must include an education based on the spiritual evolution of mankind, far removed from any contemporary scientific understanding of what our planetary evolution means. The need for a new education in this direction is of great importance for the creation of a just and sustainable society. Only in this way can mankind realize the benefit of living together based on righteousness, simplicity and right relationship, with the above-mentioned appreciation of nature based on identification with 'all that exists'.
We hope that at the end of our investigation the reader will be convinced that the commons should not only be treated in a technical or academic way, but above all as a divine idea that can bring people closer to wisdom. When we begin to see the commons from a planetary and spiritual point of view, it becomes a reflection of wisdom, as the good of the whole is inconceivable without abandoning our conditioned prejudices about race, culture or nation. In order to really understand the highest meaning of the commons, it is also necessary to recognize the relationship of humanity to all kingdoms of nature, which includes the spiritual kingdom as well as the mineral kingdom, vegetable kingdom, animal kingdom and human kingdom. The commons can only be described as God-given education from this holistic and integrative point of view, for in order to understand its meaning we must become aware of the unity of nature and evolution, and that in itself is the true definition of self-knowledge and wisdom.
Barriers to Awareness
No matter how passionate we are to regain and maintain our commons, there will be many obstacles in our way of evoking such awareness in other people. Our problem is the fixed and divisive thinking of society, which is based on property rights and self-interest. This is the greatest obstacle to the realization of a spiritual conception of the commons. Indeed, from a holistic point of view, the word 'profit' is the anathema to the commons. Observe how skillfully the for-profit economic system achieved its goals and how it was born and propagated over many centuries. Not so long ago, the wealthy aristocrats used the pretext of taxes and legal decisions to divide up the common property that naturally existed, and after that certain pieces of land were declared private property regardless of whether it was actually stolen by their former residents . In other parts of the world, many indigenous peoples lived together in harmony with nature and the spirit of all things, until the so-called pioneers came and expelled the indigenous peoples. So they took control and the once borderless land was divided up. Throughout human history, in almost every cultural and world region, the common good has been destroyed by the selfishness of an individual or a group, often by legitimate theft and, above all, by material and commercial gain.
Today, the same is carried out on a societal basis through legal theft or illegal occupation, in which a greedy individual, group, or nation declares that a particular country or resource is theirs and then attempts to evict the resident population that is in the way . Even if the Bible says that a piece of land belongs to a certain race, how does that group claim it for themselves without conflict and bloody violence? In our hearts lies the truth, as suppressed as it has been through centuries of social conditioning and uneducation, that nothing is ours, including oil and other natural resources that nature freely provides to all of humanity for their use share and receive. So how can a dominant group come forward and declare, 'This is our private property and our legal right'? Could any family or organization prove that the immense wealth it possessed was entrusted to them solely by God and was not wrested from its former inhabitants by legal or violent occupation of nature?
Can some of the most powerful industrialized nations even prove that their material prosperity was predestined or granted by divine decree and not by the forcible confiscation or exploitation of resources in distant lands? The notion of colonial acquisition is an insult to the existence of the commons, as is the notion of territorial sovereignty - at least when viewed from the spiritual and holistic perspective that we want to examine here. From a global perspective, it is ridiculous that the United Nations should give importance to international waters, for example when a country can exploit the water within its borders without giving a thought to the rest of humanity. Nobody owns anything and thus it is impossible to understand the commons in accordance with the deepest spiritual meaning. First, we need to recognize that we have taken the wrong path, taking advantage of nature (and each other, of course) through the pursuit of profit and our material greed. Every history book testifies to this long and sad story of self-inflicted division and destruction of humanity, which inevitably progresses in the form of aggressive foreign policy that can be viewed as today's antithesis of the global commons. As long as these imperialist power games exist and the raw materials continue to be exploited, there is obviously no prospect of a commons in harmony with a planetary spiritual evolution.
Commercialization has developed into a harmful element and a dark force in the last few decades that will with all its might and to the last breath resist the prosperity of the common good on our earth. The all-pervasive forces of commercialization fit in very well with an outdated economic system built on theft and injustice, with the many laws and regulations lavishly administered for a privileged elite. Yet in many ways we are the sons and daughters of commercialization as we all must obey the laws in our divided society, which has millions of defensive strategies to prevent further spread of the commons.Enabled today by myriad archaic laws and ever-increasing property rights, commercialization is like an autonomous tank moving from place to place, wiping out the commons wherever it exists. To illustrate this remarkable fact, we only need to imagine a beautiful piece of land that has been used and tended by a community for hundreds of years until a property developer is given the rights to demolish it and defaced it with apartment blocks and exorbitant rents.
How then can we recapture the commons in the context of a society that idolizes the profitable mentality when relatively few people are aware of the dangers of rampant commercialization? We can be sure that as long as the values of profit and trade are infiltrated into all aspects of society, causing us to consume endless products and services through a globalized economy, we will never succeed. Not only is the commons suppressed by a lack of education and awareness among the broader population, but it is slowly being wiped out by the activities of multinational corporations as they go on inexorably until they have made the last profit from the earth's natural resources. As a result, the struggle for the environment remains a contradiction as long as the majority of people willingly participate in these systemic processes that escalate our crusade into self-destruction.
We have been moving in this blind and dangerous direction for decades, and have set this trap for ourselves by combining these two factors - namely, our collective complacency and the power of commercialization, which act like a toxic cocktail preventing humanity from to develop spiritually in a compassionate way towards nature and everything that lives. The traditional commons may perish because of the primordial self-interest of the dominant nations and the employability of a privileged elite, but the prospect of establishing the commons in new social organizations is now more difficult than ever as commercialization is unconsciously encouraged by the general population. Let us not forget that we are all part of the destruction that is being wrought in the various realms of nature. It is our widespread indifference that has resulted in a situation in which millions of people die needlessly in extreme poverty every year, regardless of the vast wealth and luxuries that affluent society displays.
When we observe the psychological causes of the world's problems, the basic motivation is to become a 'somebody' - through the hunt for profit, power and wealth to gain social recognition - who is responsible for the devastation of the commons. Due to a lack of upbringing and susceptibility to consumption in its innumerable forms, it is easy to condition us to think only of ourselves and our material desires, often without being aware of the spiritual crisis that humanity is going through at this crucial time. Consequently, we live this complacency or indifference that prevents us from establishing true relationships among all peoples and nations, let alone a prospect of organizing the commons in our society as a new way of life. Even if this high-minded notion inspires and motivates us, we cannot present our concerns to a society that is not receptive, even if we talk about their world and that of their future grandchildren.
Many liberal critics may argue that our current generation is far better off financially than ever before. This is an ignorant and dangerous proposition when we consider the damage that commercialization has already done around the world. In reality, it is not the benevolence of governments that has increased the wealth and material comfort of millions of people, but rather the unleashing of market forces that has also led to the dominance of profit and competition in every area of our lives. And it is the for-profit trade that has been causing the steady deterioration of the environment since the 1970s, as anyone who has observed the wasteful patterns of global consumption knows. They are obviously destructive and unsustainable, and yet they continue to be promoted to fuel the economy. We may have access to more material goods than ever before in human history, but what lasting benefits will these myriad products bring when natural resources reach their limits? In an overpopulated and over-commercialized society, you may be better today, but you will certainly be worse tomorrow. The more people who want to earn well in order to pursue a luxurious lifestyle, the less we will care about the future fate of our society and the environment. And as long as the poisonous cocktail continues to affect humanity, with all of us playing a role in maintaining our social economy, we cannot possibly maintain a vision of the commons in all its grandeur and beauty. In the end, the cooperative interplay of nations to save the planet will become an implausible fantasy, and human evolution will tragically suffer the inevitable result.
Even if we understand that the idea of the commons needs to flourish again in order to ensure the future and survival of humanity, how can we convey our far-reaching vision to the general public? How can we fight the labyrinth of ancient laws, the destructive market forces and the apathy of millions of people who show no interest in what we have to say? We will only make our task more complicated when we try to fight the multinationals and influence the governments with their biased policies when it is the masses of ordinary citizens who are our greatest challenge. In theory, it is possible for all commons advocates to besiege their governments and force them to reform certain free-market laws or policies in favor of trading firms, but who will besiege the complacency and indifference of the wider population? Environmental groups have already done an admirable job in creating planetary awareness of our climate deterioration and ecological crises, but the concept of the commons is of a higher nature, a whole new way of thinking about our relationship with one another and with nature. A relationship that our governments today do not have the format to understand.
Thus, we cannot envision a new paradigm for managing the earth's common resources unless we first consider the need for a psychological and social transformation of consciousness, expanding human consciousness to embrace the common good as a whole. Otherwise, our efforts will continue to run against an impenetrable wall of trade laws and market rules reinforced by politicians with their for-profit mindset and the implicit consent of the submissive masses. We can continue to write articles and further intellectualize our laudable proposals, but we'll talk to a small audience of converted supporters until the commons finally sounds like an outdated language only studied by eccentric academics.
Stand for Article 25
So our most important question is how do you bring about this psychosocial transformation so that an awareness of the commons can be sustained by the entire world population? As discussed, our commons will never be understood, let alone promoted, by political leaders or business leaders; even if they were inspired to realize such a vision, they would never succeed, just like the unfortunate attempts to bring communism into the 20th century. Let us take into account that commons, in their broad definition, mean much more than shared natural resources or world heritage, for humanity is also an integral part of the commons in a planetary and spiritual sense. One of the grossest examples of our commons being desecrated is when people continue to tragically die of starvation in a world of abundance. Therefore, the complete transformation of human consciousness must begin in the heart, an awakening on a collective level to life threatening need wherever it occurs in the world. We cannot permanently uphold the commons of humanity through a revolution in ideologies, especially if it causes a violent uprising by a group of our society against the government and its distorted priorities. The only kind of revolution that can expand human consciousness concerns a revolution of consciousness that springs from the heart, recognizable by many millions of people who mobilize themselves through spontaneous protests for an immediate end to poverty-related hunger.
We can already see this growing expression of humanity as a common good in the demonstrations for freedom and justice on the streets, that is, if we understand protests that are motivated by the will for the good for the whole. At the same time, the international demonstrations to save the environment in recent years are also clearly linked to the idea of protecting the commons globally, as expressed by the awareness of a relatively small percentage of the world's population. But the majority of humanity will not unite by an intellectual conception of a commons in itself, which is evident when innumerable people have no real education and are forced to struggle for a decent standard of living. What is missing in these protests is to stand united for the idea of ending the injustice of absolute poverty forever - as if the deity had spoken to our quiet hearts and let our common fate revive. Only unity in heart can now restore the human commons. Because in the midst of such an extraordinary phenomenon, governments will soon have to commit to massive global relief efforts, coordinated by the United Nations and its relevant agencies, which can be understood as a prerequisite for saving the 'commons' no matter how you interpret it want.
All of this depends on a burst of goodwill and public awareness based on the knowledge that we have enough food, enough money, and enough material resources to meet basic needs as we have long been in Article 25 the Universal Declaration of Human Rights anchored to meet.  However, this awareness cannot be limited to the demand for more foreign aid. It must result from the understanding that humanity cannot survive in the future unless we urgently implement Article 25 in all countries on the basis of a civilizational emergency. Let us say that the global public must unite in its consciousness, and that humanity itself is the most precious commons, however intuitively or unconsciously we feel it and act upon it. Over time, the ultimate fulfillment of Article 25 fait accompli, insofar as it is a matter of the common good, since it can never be upheld and recognized by the whole world until not every person has enough means to live in dignity and freedom.
One day we may see an emergency program to alleviate hunger and famine, as the first reflection of a global commons reflected on earth and as the first sign that an awareness of our true spiritual commons is finally widely recognized becomes. So it is a grave mistake to believe that the Brandt Commission's report of 1980 was merely a relief effort between North and South, when Willy Brandt did in fact present a great spiritual vision of humanity, as presented in his proposals through a major restructuring the international economy was expressed for a fairer world order. But to this day, the spiritual essence of the Brandt Report has been misunderstood by even the most discerning economists. Unfortunately, Brandt's report lacked awareness in the hearts of millions of ordinary people - for only an impressive release of the Christ Principle can bring about an emergency program to share the world's resources, not just a single person's vision.  A single Willy Brandt is not enough, we need millions and millions of Willy Brandts to get involved in this worsening battle.
There is a profound connection between the principle of sharing and the revival of the commons, a connection that cannot be realized without a significant part of humanity rising in line with the vision of massive civil engagement - as briefly summarized above. We can write about the commons, we can fight for the commons, we can even die for the commons, but it will never be recognized by mainstream society unless Article 25 is first made known through a worldwide psychosocial transformation. We will now examine this from different angles. We have already emphasized how any attempt to manage the commons in a sustainable manner and on a large scale will fail as private trading activities are protected by law - laws that are inevitably defended and promoted by existing governments. But once they implement the principle of sharing internationally through an emergency program to alleviate hunger and poverty, many of these laws will have to be changed to include universal human rights to healthy food, clean water, good health care, decent housing, social security, and everyone else meet basic needs.
Like we did in Article 25 have pointed out, securing the basic needs of life for every man, woman and child depends on the reform of countless laws to curtail the overriding power of multinational corporations, particularly in relation to many free trade agreements and intellectual property rights.  So long as these giant corporations have power over governments and even the United Nations, it is both naive and impractical to talk about reversing the 'laws of commercialization' while billions of dollars remain in the budget as the value of business contracts . The rise of a broad hearted crowd to end poverty once and for all by sharing the world goods is the greatest harbinger of a global commons, largely because it will have a profound impact on the businesses that drive the universal achievement of Article 25 due to their resource theft and exploitative activities. It will be like a giant earthquake that uproots the laws of self-interest and legitimate theft and swoons them whenever they encounter actions by governments redistributing their public funds (nationally or globally) to the to guarantee basic socio-economic rights of every individual.
Try to imagine millions of people around the world gathering in continuous giant demonstrations for a simple and helpful cause. If this continues for many weeks, months, and even years, permanent changes will certainly be made in our divisive laws that defend powerful commercial interests, including the ability of large corporations to influence governments. The agents of commercialization and their politicians will have no chance against the coordinated power of committed citizens, while the governments have no choice but to side with the popular vote. At the same time, the advancing movements that stand for freedom and justice will receive a significant boost in their various causes, along with the many activists and advocates fighting for a natural environment. Right now, all of these movements are effectively fighting the laws of commercialization, as seen in the frontline protests against environmentally destructive activities by multinational corporations. In a figurative sense, the common good of the environment is slowly and painfully suffocating under the pressure of unbridled market forces and it will continue to suffer to extinction as long as the respective protests are limited to a few thousand people. 
If we imagine countless citizens storming their government and repeatedly returning to the streets, then we will no longer be able to deny the consequences of economic changes - even if such ongoing demonstrations are mostly aimed at ending moral indignation against starvation and starvation. For within this process of governments advocating an international emergency program to prevent further poverty-related deaths, the truth about the forces that stand in the way of creating a better world will spread. Many will ask, "Why haven't the rich nations of the world shared their resources long ago, given all the remarkable changes that it brings?" And the answer will be more obvious than ever once governments are forced to rearrange their priorities and then, in due course, curtail the coercive power of business corporations.
If the laws of commercialization are gradually reformed to meet the requirements of Article 25 In every country, it becomes much easier to create new laws that prevent major economic actors from polluting and destroying the natural environment. Soon we may see a whole new kind of national leadership, one that is necessarily shaped by ordinary citizens who go into politics to serve the general welfare of all citizens, rather than defending large corporations or party politics and the rules that go with it . We can imagine the limitless opportunities that will result from an integrated process of economic sharing among governments around the world, considering that current laws allow commercialization to overshadow the principle of sharing in all forms of human activity . As has been seen from previous research, the laws lead to greed, division and destruction, while the opposing attitudes and behaviors associated with the principle of sharing manage to spread unity, harmlessness and balance in every way - be it in interpersonal, social or environmental terms. 
So if the principle of sharing cannot be expressed through real action alongside the forces of commercialization, it certainly follows that the unjust laws of society must be changed before the new laws of the commons can arise. Many of these laws must not only be changed but completely eliminated, just as the World Bank and the International Monetary Fund must either be changed or abandoned before a fair world economic system can come into effect. In fact, if we follow this line of reasoning, we can see how a psychosocial transformation in awareness of society will ultimately transform the big corporations that maintain the United States of America. It will certainly be the first sign of the dissolution of the American empire, which must be transformed into a 'realm of love and service to humanity' before we can see that the global commons can be governed by a new multilateral system that protects the highest interests of all. As far-fetched as such a notion may be, in the midst of current American foreign policy and reactionary administrations, this great nation will grow up and present great potential for other nations to show the way. It will create new breakthrough laws for the global commons, based on true interpersonal relationships.
We can Article 25 as a precursor to these new laws and one of the first laws of the global commons that will create awareness of the interdependence and unity of humanity. The implementation of Article 25 the beginning of the end of the old laws based on the limited consciousness of 'I' and 'mine' that sustains self-interest and division. The new laws of the commons must be based on 'us', or what belongs to us all, out of a 'loving awareness of the individual for the whole and the whole for the individual'. All of the ancient laws that maintain our current economic system effectively say 'no' to the existence of the commons. The old and new laws cannot coexist, which inevitably creates friction between the two until the idea of the commons begins to grow in our consciousness - even if it takes many years to do so Article 25 to disseminate and implement worldwide.
It is difficult to define the new laws of the commons because we are not just talking about laws enforced by police or judges. Always remember that we are envisioning a movement in our society towards spiritual evolution, with a new understanding of laws that could be better described as 'guidelines for expanding our consciousness' or 'laws of the heart'. No doubt the old laws based on punishment and reparation will still make sense for generations to come, but millions of these laws will naturally disappear as the principle of sharing becomes a crucial factor in human affairs. Sharing finds many shades of expression in society, both voluntarily among each other and through various agencies in the public and private sectors. But as time goes on, these various expressions of sharing will become more and more hindered until the new laws of the commons emerge.
The principle of sharing is a fully integrated and intelligent principle, but its expression in society depends on the integrated and intelligent reaction of the public, which itself must implement the laws of the commons and which are clearly not enacted by governments for society can. Especially not the governments in power today because they are conditioned by the old laws that reflect a 'my right' and 'this is mine' mentality. So imagine the growth in our collective consciousness required by the principle of sharing before nations begin to obey the laws of the commons, which are universally applied, and gradually develop not as a punishment from above, but as intrinsic laws of human consciousness of spiritual evolution. Then humanity will no longer destroy the natural environment in pursuit of profit and material gain for reasons that would be taken for granted by any citizen living in a peaceful and harmonious civilization.
It should be clear that the new laws of the commons cannot arise through implicit consent until the planet's resources are more equitably distributed, leading to a temporary and then permanent fulfillment of Article 25 leads. That means we have to try to imagine a new world order in which there is no hunger, where the free will of humanity is sacred, where beauty in diversity and social equality are the hallmarks of every society and where international conflicts come to an end. Indeed, where the concepts of human rights and national security are also being replaced in our collective consciousness by the growing awareness of right human relationships. We must also envision a global economic system that is no longer based on competitive trade and commercial self-interest, with the palliative measures of charity and foreign aid that will ultimately be replaced by an intergovernmental process of sharing essential resources under the auspices of the United Nations have to. When nations finally realize the need to share and work together to ensure our future planetary survival, it could be seen as the first true manifestation of the global commons on earth.
In other words, only by implementing the principle of sharing can we see a complete vision of humanity as an interdependent institution, with all governments agreeing to pool and redistribute their surplus resources through a simplified, balanced and sustainable economic system. We can view these new economic measures as the supreme law of the commons, as represented by some form of global federation of nation-states that transfer part of their sovereign powers to a new agency within the United Nations system that retains ultimate authority on the management and redistribution of the world's charitable assets. Rest assured that we are not envisioning the establishment of a world government because it is especially important that a new paradigm of geopolitical affairs respect the unique culture, traditions and self-determination of each nation as inherent in them. We also need to visualize global politics in which there are no competing left or right parties, and no polarized differences in ideologies when it comes to sharing the planet as custodians of natural wealth. The political tenet of socialism may have arisen from the long-standing turning point of human greed and separation, but what need for such political ism is there, no matter how noble or dishonorable it may be in its origins - when all nations work together to meet common needs to be fair, with respect for our environment?
So it can prove factually correct that the principle of sharing is the salvation of the commons, especially when one considers the inner spiritual dimensions of the world problem. So the initial process is to share resources between and within nations, which will gradually lead to a global consciousness and require a new system of economic exchange based on trusteeship and cooperation. The more nations work together for the good of all people through the exchange of global resources, the greater an awareness of the commons will naturally grow among ordinary citizens of the world. And that is the expanding consciousness that will ultimately uphold the new laws of the commons - not through authoritarian dictates that we thoughtlessly obey, but through the natural expression of love and wisdom in the consciousness of humanity.
Therefore, the laws of the commons can indeed be understood symbolically as the 'laws of the heart', for only through the love, wisdom and consciousness of one humanity can we achieve the new rules and institutions that will in the future be an economy of redistribution will be underpinned. In this light, it may be spiritually incorrect that the global commons are ultimately supported by a federation of nation states working cooperatively through the United Nations, for the real potential of 'unity among nations' lies in the heart of every individual. Our concrete mind cannot help us here, only our intuitive thinking, because we are all so conditioned and misled by ideologies and isms that it is extremely difficult to grasp a new way of life in society that is supported by goodwill, the Trust, oneness, compassion and other attributes of the heart are formed. The basis of a new economic order is not even supported by what we currently understand by 'reason' or 'intelligence'. Let us just repeat that it must be sustained by the loving awareness of the heart, for the awakened heart has its own infallible reasoning and intelligence. And this limitless intelligence of the heart contains the law of compassion, which is the law of all laws, which most people cannot grasp in its immeasurability due to the material and divisive characteristics of this spiritually deranged time.
This perspective should be of great interest to those thinkers who devote their lives to promoting the revitalized concept of the commons. Although it is not necessary at this stage to become unduly preoccupied with the various laws and modes of global governance that may define the age to come. If we agree with the previous logical thinking, it is clear where our immediate priorities should be and how we should use our time and our energies in the time to come. For, as we have discussed, as soon as millions of people rise in endless peaceful demonstrations to defend the in Article 25 to demand enshrined universal rights.
Releasing the Spiritual Attributes of Joy
There is one other important issue that we have not yet considered that further points to the inner dimensions of the commons and is seldom questioned even by intellectual proponents today. It concerns the problem of how to train the masses on the vital issue of preserving our environmental commons when more than half of the world's people are struggling for adequate incomes and access to essential resources. After all, isn't it obvious that we can't first take away people's dignity, hope and even their sense of self-respect and then expect them to respect the natural environment? An illiterate person desperate to feed his children will not care about saving the planet, especially if his meager livelihood depends on robbing the commons around him. Just like the majority of the relatively wealthy citizens who remain indifferent to the great common good-related issues, such as the exhaustion and overuse of ecological resources. They will not be able to awaken to a world transformation while they themselves are still trapped in the materialistic conditioning of our societies. Social conditioning that controls the forces of commercialization will lead to a silent war against the idea and existence of the commons - precisely because it is a war in which we are all part - through our collective greed, indifference and conformity to status quo. 
So we must return to the same line of inquiry and see the ways in which humanity can maintain the commons through awareness, vision and love. And here, too, we can foresee the importance of a dramatic reorientation of public consciousness towards the poorest members of the human family, for in that way alone can we initiate the inner transformations necessary to unite the world as a whole. Let's put it another way: Millions of people today will never come together around the world through an abstract or theoretical conception of the commons, given the ubiquitous stress and indifference that results from a society characterized by profit and greed. But there is a chance that even the impoverished masses will come together and get involved when the voice of the united peoples begins Article 25 to proclaim. And it is the sound and energy of those constant global demonstrations that will bring about the recognition that humanity is the greatest commons of all. A knowledge that can be understood intellectually, but can also be experienced internally, through the spiritual attribute of joy. Therefore, group work is of great importance in the period to come, in which the personality can gradually learn to recognize itself and others as a common good. So it will be realized in the beginning through a new kind of protest activity, through the motivation of a selfless heart and constant worldwide gatherings. For amid this recognition of preventable human suffering around the world, the presence of love, creativity, and vision will be felt by each member of this subjectively united group, arising from a kind of joy such as we see in the broad mass of ordinary citizens have not yet experienced anything on this earth.
It is the joy of life that will ultimately lead all humanity to become aware of the common good, without which there is no hope of averting the environmental and climate crises of this planet. We are not referring to the transient joy of the selfish personality seeking elusive happiness, but the non-dualistic experience of joy that comes from contact with the soul of an individual and is expressed in loving and spiritual union with others.Nevertheless, the spiritual attributes of joy cannot be felt and lived by the myriad of families who lack the basic needs for a decent life, which in turn is the primary meaning of the implementation of Article 25 reaffirms before we can even begin to realize the greater importance of the commons as a human race. Providing food to the hungry and poor through an emergency program of international resource redistribution is in itself the first step in protecting the commons through its most basic spiritual definition. It is also the first step in expanding our collective consciousness to the perception of the One Humanity and in this sense an unprecedented relief effort to end hunger through the United Nations would symbolically mark the beginning of a new education for all human beings. This fact can be predicted with certainty because if we share the world's resources and eventually end the prevalence of absolute poverty, we will automatically create trust among nations and spread an extraordinary intensity of joy, in multiple ways, in the world before mainly by relieving stress and healing social divisions. This trust and joy in any society are the key to global awareness of the commons, primarily through proper identification with others.
To understand this simply, think of the joy a person experiences when they go on a short vacation, which often triggers a goodwill in people and a renewed awareness of their environment. A person who is unhappy and joyless is unlikely to tell anyone not to throw their trash on the street; but an inwardly joyful person will be receptive to considering the entire street as his common good and thus caring for it accordingly. Although this may sound like a trivial illustration, it suffices to hint at the essential connection, that between zest for life and reason per se exists, which in turn creates awareness and loving attention. When we use our intuition to expand on this everyday example, it can even point to the inseparable connection that exists between the inner and outer commons, and thus the experience of joy is a form of education in its own right through the growth of consciousness. Observe how a cheerful person is better able to understand and assimilate ideas so that they are more likely to have a reasonable conversation about sharing and protecting the external commons. But the person who feels hopeless and depressed is unable to even understand that in a fragmented and materialistic society they are prone to become stubborn, complacent, or indifferent to the critical world situation. Here lies the deeper cause of the environmental crisis, which is to be found in the widespread indifference to the fact that a commons even exists - an old psychological problem that, from the internal perspective, is due to nothing but a lack of love is due.
So all of our traces of investigation come back to this point. We see the need for a new economic order that is no longer profit-oriented, more based on 'love' or 'common sense' in its global structures and modes of resource allocation. In other words, the inner transformations must support the new forms of outer expression, so we must begin by understanding that the increase in extreme inequality is the underlying cause of the destruction that is being experienced in the outer commons of our environment. Indeed, if we re-examine the holistic process of world renewal as it has been explained so far, then we can clearly see how sharing (as divine principle) is the answer to the transformation of humanity, from inside to outside and not vice versa. First of all, it is the principle of sharing that is the formula for enjoyment of life can reveal among the citizens of the world what ultimately leads to a certain degree of detachment within the individual and thus to a growing awareness of the external commons.
Think about it carefully, for it is of immeasurable importance to the quality of internal or spiritual serenity that is obviously overlooked by most proponents of the commons today. Another example: As a director or a shareholder, I can be guilty of the destruction of the environment by my profit-maximizing business activity, which arises from an inner dependence on money or other selfish motives such as social status, or whatever it may be. But if people's hearts are connected to a massive psychosocial transformation across society to alleviate the unnecessary suffering caused by hunger and poverty, then even the billionaire is likely to be involved in the redistribution of resources to the starving and impoverished millions, be involved. This leads to a temporary degree of detachment in this person from his pursuit of wealth and other materialistic interests. Once an individual emotionally and spiritually lets go of the pursuit of material gain and power in all its forms, then he will unconsciously recognize everything that surrounds him as his commons and deal with it appropriately.
The implications are endless as time goes on, for if we could personify the existence of the commons then it would ask humanity to live more simply and become aware of the destruction human beings are inflicting on the earth through continued massive consumption. The more complex our lives become in our divided, demoralized, and commercialized modern society, the less people are likely to care about the state of the environment or the commons in general. In order to live more simply and with less material needs, therefore, a worldwide awakening of the heart is required, because the committed heart always demands simplicity through joy, detachment, and right human relationship. Only through these small observations can we begin to perceive how detachment is a great ally for the commons in all its forms, and how the principle of sharing will bring about this inner detachment, through a newly discovered one enjoyment of life, the everyone will affect, from the richest to the least privileged people.
When we look at the progressive stages of world transformation represented by the diagram above, we can clearly see that by sharing global resources, an entirely different type of education will result. One that frees millions of people to simply be happy that they are alive. Furthermore, it is an education that benefits everyone regardless of nationality, background or social position, because its origins lie in the consciousness of the human heart - and in the end there is only one heart, one human race. And through this joy, through this integrative awareness and love, the individual is brought to harmlessness in their personal relationships and everyday activities. A harmlessness expressed through selfless service to others and awe for all that lives and unfolds in this manifested world and even far beyond. A harmlessness that can also be defined in the broadest sense by its compatibility with the common good, however long it may take to realize this state of consciousness over the following generations, from one life to the next, insofar as it affects the individual. And it is through a united expression of the harmlessness of all peoples, in all walks of life, that consciousness can expand until the laws of the commons govern our social and economic affairs. Perhaps this will bring the wars between nations to a natural end - even the concept of war, if we dare to anticipate such a possibility in the time to come.
From the highest spiritual interpretation of sharing in the universal sense, it can be said that this eternal divine principle is inseparable from the vibration of joy. If we redistribute the world goods from below on an international level, the result in this precarious stage of human development is that the soul can fulfill its purpose much more easily through renewed zest for life. In this way it can be realized through the personalities of millions of people who later actively participate in world service. The Christ Principle, expressed through the hearts of human beings who are rightly related to one another, cannot achieve its full function without the divine principle of sharing as the economic basis of life on earth. Until then, the consciousness of humanity as a whole is effectively restrained by ignorance and lack of vision, and it can only expand in slow steps through pain, confusion and recurring conflict. Consequently, in a present marked by greed, selfishness, and division, the commons have no hope of being recognized or accepted. But when the world's resources are fairly shared by all nations, then we will see the commons begin to grow in the consciousness of humanity, and to give structure and stability to human consciousness. Then the greater meaning of the commons will slowly become clear to us so that we can rediscover its greater spiritual meaning which is associated with beauty. A beauty that can only be recognized and truly appreciated when the joy of life is expressed in everyone, individually and on a planetary level. So we are back to the same premise that we started with, for the truth always returns to itself.
The danger of 'isms' and intellectuality
Hopefully the sum of these considerations can help us determine how we cannot spread the awareness of the commons to the entire population of the world unless sharing and joy is found in the very essence of human affairs. Without this eventuality, promoting a transformative vision of the commons can only remain an academic exercise, creating further challenges and even dangers for the modern proponent of this ancient conception, as old as humanity itself. There are some academic thinkers today who who effectively seek to intellectualize freedom through their writings on the commons, but let's not forget the saying about the devil who made man organize the truth.  In this sense, there can be no expert on the commons in its material or spiritual aspects, since the human heart is the only "expert" or expert that lives quietly within all of us. Indeed, to intellectualize without involving the heart is a misperception of what is timeless, unspeakable, and spiritual in existence. And the commons is the highest expression of the spiritual reality of life, which is why it cannot be reduced to an intellectual concept or a mere idea.
So the conception of the commons in purely academic terms is misguided and misleading to others, considering that the consciousness we are trying to express is related to the inner unity of humanity. Ultimately, at the end of the day, the street sweeper goes home to his own kind of commons that is his family. And it is precisely this man who teaches about the holistic meaning of the commons because he is also an essential part of the whole, the larger commons of humanity that could soon reach more than 10 billion.  If it is also true that we need a psychosocial shift in consciousness beforehand, then we cannot possibly predict what a universal understanding of the commons entails. Its expression will not come through the front door, in accordance with the intellectual ideas and theories of its contemporary exponents, so to speak. Rather, it will come through the back door, with a different kind of energy and awareness, expressed by the voice of a united people, advocating sharing the world's resources.
So many proponents of the commons today unfortunately overlook this essential requirement that humanity is the greatest commons of all, with multiple implications for which the external commons of society and the environment must be preserved and revitalized. Some even intellectualize the commons to such an extent that they invented the phrase 'commoner' to denote those who engage in alternative forms of producing and managing common resources, as if a new herd of followers were born who identify themselves as members of a fashionable association. The same problem of exclusivity applies today to the limited conception of the sharing economy, which as a vision is spiritually meaningless unless our thinking is aimed at the good of everything that lives and not the good of an entrepreneurial idea.  While the ideas and theories about the commons have superior spiritual potential in their academic interpretations, they are still subject to the same problems of conditioning, a predominantly emotional outlook on life, and a lack of spiritual awareness. As a result, whatever is true and beautiful about the commons is just as susceptible to being relabeled and reduced to another 'ism'.
We have already mentioned how humanity lives in a factory of isms at this current stage of evolution, and people who like to turn ideas into isms are good at seeing humanity itself as an idea. Obviously, the man dying of starvation is not an idea. So if we call ourselves 'commoners' what classification are we going to give to the impoverished masses? The 'starving'?  Even the so-called primitive human cultures known to historians had an obvious understanding of the greater commons of mankind, such as the Australian Aborigines and many of the indigenous peoples of America, but did not need to intellectualize "all that exists" in their shared consciousness . Their understanding of internal and external reality was far removed from today's citizens, who are used to 'ver-ism' people and nature so that they themselves become an 'ism'. Can we perceive how this is spiritually meaningless and misguided, and how we limit ourselves by our intellectual conceptions without being aware of what we are labeling?
So when we theory about the commons, our thoughts should not be distracted too far from the deeper, existential crisis that afflicts humanity and involves the problem of conditioning and illusory beliefs. Because ideological and religious groups around the world are also fighting for their common good or for what they believe - regardless of whether the outcome is positive or destructive. An initial impression of the commons is embedded in the unconscious of every human mind, and many people seek the expression of that commons in a distorted or fanatical manner through 'isms' of all kinds that they use in relation to' my right ',' my belief ',' my people 'and so on, understand. If I love God, then my love for God is part of my awareness of the commons. But when I think dogmatically and ask whether you worship a Christian, Hindu, Jewish, or Islamic God, then my love for God, or my inner commons, is inherently exclusive and twisted. From an academic point of view, the common good may be very different in its nature from religion, but the 'commoner' remains true to this ancient morass with his divisive thinking, no matter how noble and well-intentioned his motivating idea is. It is a case of 'not again' because man can build his own prison with his thoughts and thus limit his perception of spiritual reality. And by calling ourselves 'commoners' we lock ourselves psychologically in a self-created prison and take the highest spiritual understanding of the common good into our cell. Not only are we misleading to others, but we are also misleading ourselves by trapping such a loving concept of spiritual awareness that might be termed 'commons ism'.
None of this should detract from the work of notable common property scholars such as the former Elinor Ostrom and many others in our day and age, whose joint research provides invaluable theoretical insights into the politics and practice of sharing our common heritage.Still, the pioneering thinkers face a tremendously complex challenge on this broad subject, because, as just mentioned, the problem of conditioning is further complicated by the following factors:
• A lack of education based on spiritual awareness and proper human relationships, with the result that the common man usually fails to recognize the need to share the world's resources and work together to protect the external commons.
• Greed, which is the prevailing motivational attitude that has held back the expression of right human relationships for thousands of years and needs no further explanation.
• A lack of love, especially in relation to oneself, for we can only love and honor the 'outside' when there is love inside.
• Mental blindness leading to lack of vision, indifference, and confusion. The whole problem of the precarious world situation and the deterioration of the external commons is one of confusion - a confusion that threatens everyone, regardless of their political, religious or cultural beliefs.
These more psychological or 'internal' considerations show that the current conception of the commons is very limited if it remains fixated on 'external' or environmental issues, as if there were no spiritual development between man and nature. When I look at a beautiful sky, it touches me inside; so there is clearly an inner commons that interacts with the outside world. Both are interdependent. And if humanity continues on the present path of greed and spiritual blindness with a lack of love, then it will obviously lead to catastrophic effects on the natural environment and climate of our atmosphere. So the advocate of the commons is obliged to be more inclusive in their visionary notions, or at least should admit that extreme hunger and poverty are at the center of our growing environmental crisis and are essential factors that can help solve it.  Without this understanding, every proposal for the rehabilitation and preservation of our environment begins at the end and not at the beginning. It's like that Commoner everywhere is looking for his missing family, but his family has always been at home and has been waiting for his return; which in this context means that the internal and external problems of mankind have never been separated from each other. Just as the environmentalist does not often mention the words 'poverty' or 'hunger' in his analyzes and suggestions, he forgets Commoner the importance of the inner self, or not realizing it at all.
Of course, there is nothing wrong with focusing only on the outside, but we will never find an answer there, how we can create a better world that fairly shares everything that humanity needs to live sustainably and in peace. Assuming we find a real democratic way to govern the commons in an unbalanced society, there will always be millions of people who ignore our proposals and try to undermine what we have created. This is the nature of the struggle between the left and the right, progressive and conservative thinking, which history repeats itself over and over again. And it's the same struggle among politicians, with their contradicting ideologies that perpetuate social divisions and confusion in the crowd, always with the same result. The self-confessed Commoner is in fact equally responsible for maintaining polarized thinking and polarized thinking Isms, that condition us all from one life to the next. He is like everyone else Commoner Blinded by today's confusion, in a society that has no understanding of a truly spiritual way of life, and thus the unifying ground within the outer forms of its social organization is missing.
Almost all political thinkers and activists continue to focus on the outside and only on what creates collective illusions and fragments and confuses us. But here is the irony of the common good teaching directly related to one of the greatest exponents of the inner common in modern history, namely the Indians. And yet we cannot figure it out and see how the reverence for the external commons is connected with the inner consciousness of the One Life in spiritual evolution and above all with compassion for everything. Still we can Commoner do not blame alone for overlooking this inner dimension of this world problem when we are all roughly conditioned to follow ideas, to follow others and to look for social recognition and external acceptance. We are all compelled to follow the accepted parameters of the intellectual debate, especially since we have been trained in the implicit rules of these debates through years of conventional academic training. Hence, our understanding of the inner commons is cerebral and intellectual, not subjective or experiential, and by our conformity to established thinking we are all more or less to blame for it Isms preserve that our societies have shared for thousands of years. We then become followers and not Commoner, because for the true commoner who lives and moves in spiritual consciousness - if you can define it that way - is someone who never calls himself Commoner would identify.
In fact, the growing research and activism based on the commons is one of the most hopeful developments of our time, and there arguably exists a political discourse on how to incorporate the principle of sharing into an alternative socio-economic paradigm. The work of the commons researcher is important and encouraging in this regard, but what we want to investigate is the missing part in their analyzes and proposals that concerns the wisdom of understanding how to be on this earth with loving attention and spiritual awareness of the 'what is' can live. Because there can be no holistic perception of it and or an understanding that the common good is an eternally divine truth, as well as the essence of life itself, if we have the all of humanity do not also conceptualize everything that has to be loved, cared for and protected on this earth. While this may sound like a simplified observation that we repeat over and over, it does indeed take a detachment to express within the individual if one is to appreciate the deeper spiritual meaning and importance of the commons. It takes a detachment not only from our individualistic plans and materialistic desires, but also detachment from our beliefs, ideologies and social conditioning in order to see how the sharing of the world's resources is the only solution for the preservation of the planetary commons in all its forms. There is a significant and profound similarity between the commons and the principle of sharing, as we said at the beginning, and yet the knowledge of these facts is not contained in any 'ism'. So it is necessary to look at the existence of the commons from two different but paradoxical points of view: first, as a contemporary idea that we must promote and defend in the outside world, and second, as an eternal spiritual truth that is not without a complete one Distance to ideologies and isms per se can be understood.
To some extent it is understandable that the participants in the commons movement often shape their ideas into an ism as our societies are fraught with stress and ideological division. But when we make the commons an ism, we ourselves become part of this tension and division as we create our own ideas of ideological thought amid the endemic conflict and confusion of our time. If we live in a society that is largely based on the pursuit of profit, then any idea that rejects this dominant trend creates another war on a psychological level. Yet the spiritual meaning of the commons never sprang from an idea; but love. Let us reflect on our original definition of the commons in this light, which we have described as loving consciousness in which the particular is inherent in the whole, and vice versa. A world without a predominant awareness of the inner self based on an understanding of the soul and its purpose cannot escape the socio-political vortex of isms. Man's soul has been shown to exist with a purpose that is essentially for humanity and the plan of spiritual evolution; so it creates a reflection of itself on the physical plane, which we sadly misrecognize as the whole human being. As a result, our personalities are hindered in their basic spiritual responsibility everywhere due to the tendency of humanity on this planet to consume themselves and the earth instead of giving up materialistic approaches and selflessly serving others.
These previous observations could be regarded as the ABC of the timeless wisdom teachings , an insight that is essential to the wider population if the commons are to manifest in accordance with the highest spiritual vision. Humanity as a whole has only one goal, and that goal is spiritual evolution. The commons can thus be viewed as a useful tool for the advancement of the spiritual and psychological development of mankind and form an essential part of a new education that may be introduced in many unpredictable forms in the years to come. But this new education can only be achieved with the creation of trust and a comprehensive one enjoyment of life begin by redistributing essential resources and making universal realizations Article 25, in line with our forecast above. In the meantime, if we could personify the commons, the pain and suffering would make it unable to speak to assert its existence. And so it will steadily deteriorate if humanity does not realize that it cannot maintain the external without the internal and the shape without substance that ultimately requires a new education. This will make the whole world understand what the commons actually mean in terms of spiritual awareness and awareness.
An education based on the common good
Creating a new economy and society that protects the commons therefore takes much more than stopping multinational corporations from pillaging the earth with their for-profit intentions; it is also about education and awareness in the broadest sense, which can preserve the evolutionary progress of humanity towards spirituality, creativity, harmony and right relationship. We have observed how the commons was originally born out of consciousness in the human mind, and to some extent has always existed and gradually expanded in human consciousnesses of different cultures as the world became more unified and integrated. Self-interest and profit, however, have remained the guiding principles of modern life in the economic and political fields, and therefore the course of human progress has taken an increasingly dangerous turn for the worse.
But why are we in this position today? Isn't the reason our wrong upbringing as we see it in our schools and the conditioning of young people, which was also our own upbringing and that of our youngest ancestors for many generations? We may have a proper basic education in the humanities, arts and other sciences, but where is the missing part that determines the quality of our attitudes and motivation - namely love for one another and the world around us? We have observed how the youth are primarily driven to seek outward recognition and success, especially in the most progressive capitalist societies, which have equated success with the pursuit of wealth and social position so that an individual is conditioned to do so to be 'someone' in the eyes of others. Yet these underlying motives are primarily the factors that hinder the recognition of the external commons. Often they lead to a lack of awareness and ignorance of the fact that the commons exist, despite our widespread indifference to its preservation.
It is therefore imperative that the holistic meaning of the commons is introduced into the curriculum and implemented urgently in every school and in every country. In this way the problems associated with the 'paradigm of commercialization' can be combated in many ways. Because proper upbringing that is spiritually motivated is the antidote to the individualistic values that have shaped our for-profit and competitive societies over the past few decades.  A holistic understanding of the commons is an essential part of such a new upbringing, and it can be cultivated in children at an early age, given that an innate awareness of the commons is a natural part of a child's early psychological development.  It is impossible to predict what form this new education will eventually take and how it will be structured. But we can foresee that we will generally need an additional subject in the school curriculum from the moment the child starts school. An education based on the special relationship that every young person instinctively with outer
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