The Gospel according to Charles Eisenstein: Sacred Economics

I’m writing this while attending the Forgive Us Our Debts 2019 conference @ the Queens Foundation in Birmingham. Together with a large group of predominantly 50+ years old Theologians we investigate how we as Church can eradicate poverty. And what would happen if we take the ‘forgive us our debts´in the ‘Our Father’ literaliy (reinsalling the jubilee year perhaps ;-))

The most of them were just this morning introduced to Charles Eisenstein and  his ‘Gospel of sacred economics’.

Since my involvement with the Occupy Movement in the Netherlands starting 2011 I’m an active researcher on debt- and/or money-creation. And it was in 2012 that I first witnessed the rare voice of Charles.

Now he is gaining a large following due to his staggeringly visionary idea and heart-felt essays and became a popular teacher, speaker and is of course author of the in 2012 (!) released book “Sacred Economics: Money, Gift, and Society in the Age of Transition. A MUST READ!

Better late than never 😉

Enter Charles Eisenstein himself
The purpose of the book Sacred Economics: Money, Gift, and Society in the Age of Transition is to make money and human economy as sacred as everything else in the universe.

Today we associate money with the profane, and for good reason. If anything is sacred in this world, it is surely not money. Money seems to be the enemy of our better instincts, as is clear every time the thought “I can’t afford to” blocks an impulse toward kindness or generosity. Money seems to be the enemy of beauty, as the disparaging term “a sellout” demonstrates. Money seems to be the enemy of every worthy social and political reform, as corporate power steers legislation toward the aggrandizement of its own profits. Money seems to be destroying the earth, as we pillage the oceans, the forests, the soil, and every species to feed a greed that knows no end.

From at least the time that Jesus threw the money changers from the temple, we have sensed that there is something unholy about money. When politicians seek money instead of the public good, we call them corrupt. Adjectives like “dirty” and “filthy” naturally describe money. Monks are supposed to have little to do with it: “You cannot serve God and Mammon.”

At the same time, no one can deny that money has a mysterious, magical quality as well, the power to alter human behavior and coordinate human activity. From ancient times thinkers have marveled at the ability of a mere mark to confer this power upon a disk of metal or slip of paper. Unfortunately, looking at the world around us, it is hard to avoid concluding that the magic of money is an evil magic.

Obviously, if we are to make money into something sacred, nothing less than a wholesale revolution in money will suffice, a transformation of its essential nature. It is not merely our attitudes about money that must change, as some self-help gurus would have us believe; rather, we will create new kinds of money that embody and reinforce changed attitudes. Sacred Economics describes this new money and the new economy that will coalesce around it. It also explores the metamorphosis in human identity that is both a cause and a result of the transformation of money. The changed attitudes of which I speak go all the way to the core of what it is to be human: they include our understanding of the purpose of life, humanity’s role on the planet, the relationship of the individual to the human and natural community; even what it is to be an individual, a self. After all, we experience money (and property) as an extension of our selves; hence the possessive pronoun “mine” to describe it, the same pronoun we use to identify our arms and heads. My money, my car, my hand, my liver. Consider as well the sense of violation we feel when we are robbed or “ripped off,” as if part of our very selves had been taken.

A transformation from profanity to sacredness in money-something so deep a part of our identity, something so central to the workings of the world-would have profound effects indeed. But what does it mean for money, or anything else for that matter, to be sacred? It is in a crucial sense the opposite of what sacred has come to mean. For several thousand years, the concepts of sacred, holy, and divine have referred increasingly to something separate from nature, the world, and the flesh. Three or four thousand years ago the gods began a migration from the lakes, forests, rivers, and mountains into the sky, becoming the imperial overlords of nature rather than its essence. As divinity separated from nature, so also it became unholy to involve oneself too deeply in the affairs of the world. The human being changed from a living embodied soul into its profane envelope, a mere receptacle of spirit, culminating in the Cartesian mote of consciousness observing the world but not participating in it, and the Newtonian watchmaker-God doing the same. To be divine was to be supernatural, nonmaterial. If God participated in the world at all, it was through miracles-divine intercessions violating or superseding nature’s laws.

Paradoxically, this separate, abstract thing called spirit is supposed to be what animates the world. Ask the religious person what changes when a person dies, and she will say the soul has left the body. Ask her who makes the rain fall and the wind blow, and she will say it is God. To be sure, Galileo and Newton appeared to have removed God from these everyday workings of the world, explaining it instead as the clockwork of a vast machine of impersonal force and mass, but even they still needed the Clockmaker to wind it up in the beginning, to imbue the universe with the potential energy that has run it ever since. This conception is still with us today as the Big Bang, a primordial event that is the source of the “negative entropy” that allows movement and life. In any case, our culture’s notion of spirit is that of something separate and nonworldly, that yet can miraculously intervene in material affairs, and that even animates and directs them in some mysterious way.

It is hugely ironic and hugely significant that the one thing on the planet most closely resembling the forgoing conception of the divine is money. It is an invisible, immortal force that surrounds and steers all things, omnipotent and limitless, an “invisible hand” that, it is said, makes the world go ’round. Yet, money today is an abstraction, at most symbols on a piece of paper but usually mere bits in a computer. It exists in a realm far removed from materiality. In that realm, it is exempt from nature’s most important laws, for it does not decay and return to the soil as all other things do, but is rather preserved, changeless, in its vaults and computer files, even growing with time thanks to interest. It bears the properties of eternal preservation and everlasting increase, both of which are profoundly unnatural. The natural substance that comes closest to these properties is gold, which does not rust, tarnish, or decay. Early on, gold was therefore used both as money and as a metaphor for the divine soul, that which is incorruptible and changeless.

Money’s divine property of abstraction, of disconnection from the real world of things, reached its extreme in the early years of the twenty-first century as the financial economy lost its mooring in the real economy and took on a life of its own. The vast fortunes of Wall Street were unconnected to any material production, seeming to exist in a separate realm.

Looking down from Olympian heights, the financiers called themselves “masters of the universe,” channeling the power of the god they served to bring fortune or ruin upon the masses, to literally move mountains, raze forests, change the course of rivers, cause the rise and fall of nations. But money soon proved to be a capricious god. As I write these words, it seems that the increasingly frantic rituals that the financial priesthood uses to placate the god Money are in vain. Like the clergy of a dying religion, they exhort their followers to greater sacrifices while blaming their misfortunes either on sin (greedy bankers, irresponsible consumers) or on the mysterious whims of God (the financial markets). But some are already blaming the priests themselves.

What we call recession, an earlier culture might have called “God abandoning the world.” Money is disappearing, and with it another property of spirit: the animating force of the human realm. At this writing, all over the world machines stand idle. Factories have ground to a halt; construction equipment sits derelict in the yard; parks and libraries are closing; and millions go homeless and hungry while housing units stand vacant and food rots in the warehouses. Yet all the human and material inputs to build the houses, distribute the food, and run the factories still exist. It is rather something immaterial, that animating spirit, which has fled. What has fled is money. That is the only thing missing, so insubstantial (in the form of electrons in computers) that it can hardly be said to exist at all, yet so powerful that without it, human productivity grinds to a halt. On the individual level as well, we can see the demotivating effects of lack of money. Consider the stereotype of the unemployed man, nearly broke, slouched in front of the TV in his undershirt, drinking a beer, hardly able to rise from his chair. Money, it seems, animates people as well as machines. Without it we are dispirited.

We do not realize that our concept of the divine has attracted to it a god that fits that concept, and given it sovereignty over the earth. By divorcing soul from flesh, spirit from matter, and God from nature, we have installed a ruling power that is soulless, alienating, ungodly, and unnatural. So when I speak of making money sacred, I am not invoking a supernatural agency to infuse sacredness into the inert, mundane objects of nature. I am rather reaching back to an earlier time, a time before the divorce of matter and spirit, when sacredness was endemic to all things.

And what is the sacred? It has two aspects: uniqueness and relatedness. A sacred object or being is one that is special, unique, one of a kind. It is therefore infinitely precious; it is irreplaceable. It has no equivalent, and thus no finite “value,” for value can only be determined by comparison. Money, like all kinds of measure, is a standard of comparison.

Unique though it is, the sacred is nonetheless inseparable from all that went into making it, from its history, and from the place it occupies in the matrix of all being. You might be thinking now that really all things and all relationships are sacred. That may be true, but though we may believe that intellectually, we don’t always feel it. Some things feel sacred to us, and some do not. Those that do, we call sacred, and their purpose is ultimately to remind us of the sacredness of all things.

Today we live in a world that has been shorn of its sacredness, so that very few things indeed give us the feeling of living in a sacred world. Mass-produced, standardized commodities, cookie-cutter houses, identical packages of food, and anonymous relationships with institutional functionaries all deny the uniqueness of the world. The distant origins of our things, the anonymity of our relationships, and the lack of visible consequences in the production and disposal of our commodities all deny relatedness. Thus we live without the experience of sacredness. Of course, of all things that deny uniqueness and relatedness, money is foremost. The very idea of a coin originated in the goal of standardization, so that each drachma, each stater, each shekel, and each yuan would be functionally identical. Moreover, as a universal and abstract medium of exchange, money is divorced from its origins, from its connection to matter. A dollar is the same dollar no matter who gave it to you. We would think someone childish to put a sum of money in the bank and withdraw it a month later only to complain, “Hey, this isn’t the same money I deposited! These bills are different!”

By default then, a monetized life is a profane life, since money and the things it buys lack the properties of the sacred. What is the difference between a supermarket tomato and one grown in my neighbor’s garden and given to me? What is different between a prefab house and one built with my own participation by someone who understands me and my life? The essential differences all arise from specific relationships that incorporate the uniqueness of giver and receiver. When life is full of such things, made with care, connected by a web of stories to people and places we know, it is a rich life, a nourishing life. Today we live under a barrage of sameness, of impersonality. Even customized products, if mass-produced, offer only a few permutations of the same standard building blocks. This sameness deadens the soul and cheapens life.

The presence of the sacred is like returning to a home that was always there and a truth that has always existed. It can happen when I observe an insect or a plant, hear a symphony of birdsongs or frog calls, feel mud between my toes, gaze upon an object beautifully made, apprehend the impossibly coordinated complexity of a cell or an ecosystem, witness a synchronicity or symbol in my life, watch happy children at play, or am touched by a work of genius. Extraordinary though these experiences are, they are in no sense separate from the rest of life. Indeed, their power comes from the glimpse they give of a realer world, a sacred world that underlies and interpenetrates our own.

What is this “home that was always there,” this “truth that has always existed”? It is the truth of the unity or the connectedness of all things, and the feeling is that of participating in something greater than oneself, yet which also is oneself. In ecology, this is the principle of interdependence: that all beings depend for their survival on the web of other beings that surrounds them, ultimately extending out to encompass the entire planet. The extinction of any species diminishes our own wholeness, our own health, our own selves; something of our very being is lost.

If the sacred is the gateway to the underlying unity of all things, it is equally a gateway to the uniqueness and specialness of each thing. A sacred object is one of a kind; it carries a unique essence that cannot be reduced to a set of generic qualities. That is why reductionist science seems to rob the world of its sacredness, since everything becomes one or another combination of a handful of generic building blocks. This conception mirrors our economic system, itself consisting mainly of standardized, generic commodities, job descriptions, processes, data, inputs and outputs, and—most generic of all—money, the ultimate abstraction. In earlier times it was not so. Tribal peoples saw each being not primarily as a member of a category, but as a unique, enspirited individual. Even rocks, clouds, and seemingly identical drops of water were thought to be sentient, unique beings. The products of the human hand were unique as well, bearing through their distinguishing irregularities the signature of the maker. Here was the link between the two qualities of the sacred, connectedness and uniqueness: unique objects retain the mark of their origin, their unique place in the great matrix of being, their dependency on the rest of creation for their existence. Standardized objects, commodities, are uniform and therefore disembedded from relationship.

In this book I will describe a vision of a money system and an economy that is sacred, that embodies the interrelatedness and the uniqueness of all things. No longer will it be separate, in fact or in perception, from the natural matrix that underlies it. It reunites the long-sundered realms of human and nature; it is an extension of ecology that obeys all of its laws and bears all of its beauty.

Within every institution of our civilization, no matter how ugly or corrupt, there is the germ of something beautiful: the same note at a higher octave. Money is no exception. Its original purpose is simply to connect human gifts with human needs, so that we might all live in greater abundance. How instead money has come to generate scarcity rather than abundance, separation rather than connection, is one of the threads of this book. Yet despite what it has become, in that original ideal of money as an agent of the gift we can catch a glimpse of what will one day make it sacred again. We recognize the exchange of gifts as a sacred occasion, which is why we instinctively make a ceremony out of gift giving. Sacred money, then, will be a medium of giving, a means to imbue the global economy with the spirit of the gift that governed tribal and village cultures, and still does today wherever people do things for each other outside the money economy.

Sacred Economics describes this future and also maps out a practical way to get there. Long ago I grew tired of reading books that criticized some aspect of our society without offering a positive alternative. Then I grew tired of books that offered a positive alternative that seemed impossible to reach: “We must reduce carbon emissions by 90 percent.” Then I grew tired of books that offered a plausible means of reaching it but did not describe what I, personally, could do to create it. Sacred Economics operates on all four levels: it offers a fundamental analysis of what has gone wrong with money; it describes a more beautiful world based on a different kind of money and economy; it explains the collective actions necessary to create that world and the means by which these actions can come about; and it explores the personal dimensions of the world-transformation, the change in identity and being that I call “living in the gift.”

A transformation of money is not a panacea for the world’s ills, nor should it take priority over other areas of activism. A mere rearrangement of bits in computers will not wipe away the very real material and social devastation afflicting our planet. Yet, neither can the healing work in any other realm achieve its potential without a corresponding transformation of money, so deeply is it woven into our social institutions and habits of life. The economic changes I describe are part of a vast, all-encompassing shift that will leave no aspect of life untouched.

Humanity is only beginning to awaken to the true magnitude of the crisis on hand. If the economic transformation I will describe seems miraculous, that is because nothing less than a miracle is needed to heal our world. In all realms, from money to ecological healing to politics to technology to medicine, we need solutions that exceed the present bounds of the possible. Fortunately, as the old world falls apart, our knowledge of what is possible expands, and with it expands our courage and our willingness to act. The present convergence of crises—in money, energy, education, health, water, soil, climate, politics, the environment, and more—is a birth crisis, expelling us from the old world into a new. Unavoidably, these crises invade our personal lives, our world falls apart, and we too are born into a new world, a new identity. This is why so many people sense a spiritual dimension to the planetary crisis, even to the economic crisis. We sense that “normal” isn’t coming back, that we are being born into a new normal: a new kind of society, a new relationship to the earth, a new experience of being human.

I dedicate all of my work to the more beautiful world our hearts tell us is possible. I say our “hearts,” because our minds sometimes tell us it is not possible. Our minds doubt that things will ever be much different from what experience has taught us. You may have felt a wave of cynicism, contempt, or despair as you read my description of a sacred economy. You might have felt an urge to dismiss my words as hopelessly idealistic. Indeed, I myself was tempted to tone down my description, to make it more plausible, more responsible, more in line with our low expectations for what life and the world can be. But such an attenuation would not have been the truth. I will, using the tools of the mind, speak what is in my heart. In my heart I know that an economy and society this beautiful are possible for us to create-and indeed that anything less than that is unworthy of us. Are we so broken that we would aspire to anything less than a sacred world?

Geen XS4ALL maar wel Freedom for all

Ik kies voor meer vrijheid en stap over, jij ook?

Freedom Internet staat voor een vrij, open en toegankelijk internet voor iedereen, waarbij veiligheid, privacy en kwaliteit onze kernwaarden zijn.
Zoals XS4ALL dat eerst aanbood

Freedom staat voor:

  • Vrijheid – we staan voor een vrij en open internet. Dat doen we door ons in het maatschappelijk debat te mengen en actief op te komen voor digitale burgerrechten. Niet alleen voor onze klanten, maar voor alle internetgebruikers.
  • Privacy – we combineren onze technische expertise met een ethische kijk op privacy. Daarom bieden wij innovatieve producten en diensten die je online leven beschermen en je privacy verbeteren.
  • Kwaliteit – Tevreden klanten en blije medewerkers zijn de basis van een gezond bedrijf. Daarom staat bij ons het belang van onze klanten en medewerkers altijd voorop. Dat is maatschappelijk verantwoord en zuiver ondernemen. En zo kunnen we de beste service leveren.

Het begon met toegang voor iedereen. Nu is er vrijheid voor iedereen.

Word Founding Member
Vanaf nu kun je founding member worden van Freedom Internet. Word lid en krijg direct een veilig, meekijkvrij e-mailadres op en/of op een eigen domeinnaam naar keuze. Met e-mail op je eigen domeinnaam kun je nooit meer worden gegijzeld door je provider! In het eerste kwartaal van 2020 kan Freedom internetverbindingen leveren. Word je founding member, dan ben je straks als eerste aan de beurt om aangesloten te worden op ons netwerk.

Op 4 november 2019 startte een crowdfunding campagne om startkapitaal op te halen voor Freedom. Binnen 3,5 dag haalden we maar liefst 2,5 miljoen euro op. Dus kunnen we in alle vrijheid van start! Hoe? Eenvoudig:
Word lid>>

Waarom Freedom?
Wat moet je nu met een provider met meer vrijheid?

KPN meldde op 10 januari 2019 XS4ALL op te willen heffen. Er werd een petitie gestart en actiecomité ‘XS4ALL Moet Blijven‘ streed maandenlang voor behoud van XS4ALL. Toen duidelijk werd dat KPN haar plannnen definitief wilde doorzetten, werd ‘Plan B’ uitgedacht: een nieuwe provider die zich inzet voor mensen, kwaliteit, vrijheid, privacy en veiligheid. Daar is de afgelopen tijd hard aan gewerkt. Je kunt je vanaf nu inschrijven!
Word lid>>




Grote opkomst Klimaatstaking en Klimaatmars in Den Haag

Update 21:12 uur: Het aantal deelnemers aan de Klimaatmars en de Klimaatstaking is officieel naar 35.000 bijgesteld

Volgens de politie waren er vandaag circa 25.000(!) mensen naar de Koekamp in  Den Haag gekomen om aan de Klimaatmars en de Klimaatstaking deel te nemen

Wereldwijde actie
In de hele wereld worden vandaag weer protestacties gehouden voor een ambitieuzer klimaatbeleid. In Nederland trok vanmiddag een grote Klimaatmars met naar verluidde 250.000 mensen door het centrum van Den Haag vanaf de Koekamp..

De initiatiefnemers willen met hun acties de politiek ervan doordringen dat meer maatregelen nodig zijn om de uitstoot van broeikasgassen te verminderen. Onder de deelnemers zijn vijf scholieren uit Wageningen, die afgelopen week te voet naar de Hofstad trokken. Diverse scholen en maatschappelijke organisaties sluiten hun deuren en ook diverse commerciële bedrijven gaan dicht voor de Klimaatstaking.

De wereldklimaatstaking moet een tweede golf van protest inluiden, nadat de eerste golf begin dit jaar. Zo trokken begin februari duizenden scholieren uit het hele land onder schooltijd naar Den Haag om meer actie tegen klimaatverandering te eisen.

De protestbeweging is geïnspireerd door de Zweedse tiener Greta Thunberg, die afgelopen week onder vuur kwam te liggen na haar emotionele speech op de klimaattop in New York. Het bekende ‘klimaatmeisje’ zal later vandaag voorop lopen in de klimaatmars in de Canadese stad Montreal.

In Nieuw-Zeeland kreeg de wereldwijde klimaatactiedag een vliegende start. In de hoofdstad Wellington liepen tienduizenden mensen in een protestmars naar het parlementsgebouw. Ook in andere steden in Oceanië, Azië en Europa gingen al talloze mensen de straat op.

Het ‘Fridays for Future’-protest is al lang geen aangelegenheid meer van enkel scholieren. Ook veel volwassenen hebben zich erbij aangesloten. In Nederland steunen tientallen maatschappelijke organisaties de actie, waaronder de natuur- en milieubeweging en linkse politieke partijen. Maar bijvoorbeeld ook vakbond FNV, de Fietsersbond en OxfamNovib.

De zorgen van de mensen die de straat opgaan voor een ambitieuzer klimaatbeleid zijn gegrond, stellen meer dan 1700 Nederlandse wetenschappers. Zij hebben een steunbetuiging aan de klimaatstaking gepubliceerd op de website van Scientists4Future NL.

Het woord ‘staking’ wil overigens niet zeggen dat werknemers zonder problemen hun werk kunnen laten liggen. Het wettelijke stakingsrecht geldt alleen voor werknemers die het werk neerleggen om betere arbeidsvoorwaarden af te dwingen.

,,Als je in de problemen komt op je werk, kun je beter een vrije dag nemen. Maar ga vooral het gesprek over klimaatverandering aan op je werk, dat is superbelangrijk’’, zei eerder een woordvoerster van Fossielvrij Nederland, een van de actiegroepen die het protest organiseren.

Heb je ruimte om de staking financieel met een klein of groot bedrag te steunen? Dat zou heel fijn zijn! Ga naar voor het maken van een donatie naar deze website. Elke donatie, hoe klein ook, telt mee! Alvast bedankt!

Kerkasiel voor eerlijk Kinderpardon nu in Den Haag 

Na Katwijk gaat het Kerkasiel in Den Haag verder. 
De Protestantse Kerk Den Haag laat via Stek Den Haag het volgende weten:

Harbers: zet Anahit en Arsen niet uit!

Harbers: zet Anahit en Arsen niet uit!

Anahit en Arsen worden door Mark Harbers uitgezetAlweer zitten twee in Nederland gewortelde kinderen samen met hun ouders vast in detentiecentrum Zeist. Ze dreigen aanstaande maandag uitgezet te worden naar Armenië. Deze kinderen wonen al 9 jaar in Nederland: ze zijn al thuis. Zet Anahit, Arsen en hun ouders niet uit! En zorg voor een humaan kinderpardon voor de andere 400 kinderen.

Teken de petitie! Nog maar een paar handtekeningen nodig!

Waarom is het belangrijk?

Anahit (12) en Arsen (8) wonen al 9 jaar in Nederland. Arsen is hier zelfs geboren. Hun ouders hebben alle procedures doorlopen om in aanmerking te komen voor een verblijfsvergunning. Toch dreigen ze aanstaande maandag op het vliegtuig naar Armenië te worden gezet. Alweer zet ons kabinet in Nederland gewortelde kinderen uit naar een voor hen vreemd land.

Maar wij laten dit niet zomaar gebeuren: deze kinderen zijn al thuis en wij willen dat zij en alle andere 400 gewortelde kinderen hier mogen blijven. Stuur Harbers daarom nu via deze pagina een mail en doe een beroep op zijn menselijkheid!

De huidige kinderpardonregeling zou moeten gelden voor kinderen die al langer dan vijf jaar in Nederland zijn en daarom hier geworteld zijn. Maar onder andere door de zeer strenge toepassing van het meewerkcriterium – waarbij kinderen moeten aantonen dat zij of hun ouders actief hebben meegewerkt aan hun terugkeer – vallen maar heel weinig kinderen daadwerkelijk onder dat kinderpardon. Kinderombudsman Margrite Kalverboer zei daarover in januari 2017 al: “Het lijkt meer op een vertrekverplichting, want het wordt namelijk té strikt toegepast door de Immigratie- en Naturalisatiedienst (IND) en rechters. Ze kijken te weinig inhoudelijk naar een zaak en naar het belang van het kind en dat is in strijd met het kinderrechtenverdrag.” [1]

Daarom voeren wij een campagne voor een ruimhartiger kinderpardon, zodat de ruim 400 kinderen die al langer dan 5 jaar in Nederland wonen hier mogen blijven en niet uitgezet worden.

Teken de petitie! Nog maar een paar handtekeningen nodig!


Hoe het overhandigd gaat worden

Door je gegevens in te vullen stuur je via deze site een mail naar staatssecretaris Harbers. Jouw bericht komt via deze website direct in zijn inbox terecht. Doe een klemmend beroep op zijn menselijkheid en vraag hem om Anahit, Arsen en hun ouders hier te houden.

Er ging ook een pardonalert uit voor Anahit en Arsen, bekijk het hier en meld je ook aan voor directe alerts bij uitzettingen van onze vrienden van ‘The Happy Activist’:

Teken de petitie! Nog maar een paar handtekeningen nodig!