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How PeaceWarriors Do It

The sacred power climax experience
of holy integrity
is more of a one time
of full-baptismal rebirth
into a depleting orgasmic fertility event
for horny patriarchs
of global monoculturally zealous redemption

Left-hemisphere dominant
West-hemisphere universal either/or commodified
monopoly on value of wealth,
disvalue of poverty, marginalization, abandoned, disowned,
divorced from wealth’s original health regenerative intent
DNA inspired/expired/transpired/OK, just plain spired,

Bilaterally spirited,
bicamerally effluent,
timeless flow-power
wombed and webbed,
seeded and Yin/Yang
Both/And egged.

Multiculturally healthy resonant climates
are more of this slow-grown experiential climax
and deja-vu all over again re-climax
peak and valley wave-linear
spiraling herstoric eco-mythic events
of ongoing MotherEarth reclimax;

More of a communal process
of mini-critical attachment/detachment events
recreating orgasmic fertile climates
for regeneratively cooperative
global forest/local multicultural tree-lover ecofeminists
resiliently co-invested
in intimately local polycultural intersectional frames
for viewing health/wealth creation co-arising processes;

ReCreative tensions
tipping points between
YangUniversal Either/Or thinking
AND
YinUnitarian Both/And dialogical co-arising
feelings of polypathic co-attachment

To resilient spatial EarthPlace
and resonantly polyphonic ZeroSoul
GeoCentric BiNomial Time
for multiculturing
creolizing
local with global
experience with theoretical
felt with thought
touched and listened
right with left
sacred why with secular what
resonant flow with resiliently wide
strong
bold
robust
abundantly progressive freedom
yet non-extractive, non-violent revolutionary
peak peace-warriors
ego/eco-therapeutic
20-20 audio-visual 4D RealTime
= EarthJustice spacetime co-operating
transubstantiating communal interdependent
neurological
DNA-transpiraling
health/wealth
co-arising transportive communion experience

Every leaf
a rhythmic dance,
a multi-colored octave song-singing tree,
seen and heard
by those living in forests for bicameral ears
to hear Earth’s nurturing/taxing
waning/waxing climate feelings
healthy only when wealthy,
wealthy values only co-arising healthy resilient integrity

As radical as dancing energy
cooperatively trusting democratic co-invested choreographers,
MultiCultural EarthTribe communicators.
deep theo/eco-logical listening learners

Speaking in open
transparent
vulnerable invitations:
Listen, my children
and we shall together hear
here and now

Why we know we can walk our EarthLove talk
if we are old enough to sing while dancing
experientially
in warm wet womb memory
or imaged future compassion stories,
operas,
co-operative trust co-investments,
communion days and families and villages
of singing resonant mind Here
and dancing resilient body Now.

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I Believe

I believe
our current overly competitive economy
and our environmental critical climate transitional era
is a blip on the screen of history
and autonomic, intrinsic perma-culture,
a Positive Deviant aberration
now drawing to a quick close
because both history and culture have been kind to confluence,
and unkind to dissonant Win-Lose fantasy-game behavior,
intent,
financial and policy planning to compete within a short-changed
universe.

I believe
we are in our deepest loving
and beautiful bicameral beating hearts,
full-blooded DNA/RNA logosed syntax,
Cooperative CoRedeemers
Mutual Messiahs
with and for and of and through
all RNA/DNA prime regneratively celled EarthTribes.

I believe we needed to invest
in this competition and deductive-scientific transitional
over-swing of Left-brained linguistic/deductive dominance,
reductive individuating consciousness,
to learn together
how to cooperate our ecological economy
and why it is important
to communicate
and invest
and produce
and consume
as a globally cooperative network
designed to protect
cherish
and re-polyculture
this Beloved Earth EcoSystemic ProGenitor.

I believe
we have an internal ecoconsciousness landscape
of unfolding Time as fractally 3-dimensional,
composed of binomial prime function
with Zero-Centric meta-polymorphic regenerative form.

I believe
we are a Society of Unitarian Universalist Bodhisattva CoOperators
within EarthTribe’s self-ecologizing agenda.

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EcoSelf Identity

EcoSelf invites, stimulates,

EgoSelf’s range of power, responsibility, authority,

in response, reaction.

EcoYin hopes for gratitude

EgoYang hopes for love.

Right brain’s mythic memory intuition

can wisely speak through Left brain’s eco-logical logos.

 

Right brain hopes for confluent stimulation

through Left brain’s comprehensive gratitude

for belonging to all four seasons,

but especially the advent-ure of winter’s incubation,

springing permacultured dreams

unfolding and refolding within

EarthTribe’s eternally  regenerating season

of synergetically silent solidarity,

merging wounded wombs with Earth,

composting genetic sap for spring.

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Spacetime Lament

I.

I’ve said it all before,

last time you firmly closed my door.

 

Where have my words dreamed since then,

hiding fugitives in labyrinthine recesses,

backwaters of insane progress

confidently processing toward unknown intent?

 

I’ve feared it all before.

This flirtive closing door

on other sides far too vast

with needs sucking out my lungs

squeezing timid-static heart

closing rich sensory prehensile shutters

until concaving Yin weeps with righteous loneliness.

 

She’s sung it all before

time’s merciless karmic door

open always as before

yet No Admission

without formal dress,

accessorized dysfunction.

 

II.

You’ll say it all again

next time I mercy fuck your home.

 

What will your words do next time,

laughing boldly through primordial eclipse,

surging equinoxing rivers

streaming global madness fear?

 

You’ll find me once again,

my grace-open salvific door.

Death’s other side slowly swims

languidly breathing advent into

fertile faith-ballooning diastasis,

wide-sweeping invite into ego-silence,

warm echo belonging,

blanketing Yang’s eternal karmic kiss.

 

He’ll dance with Yin again

in carnaling EarthTribe’s permacultured soil

zero-carbon holonic balancing

banquet for all Earth to savor

frequent fractal organic fusions.

 

I’ve said this all before

time gave birth to four dia-metric space,

biological, binomial, and bicameral,

in Bucky’s regenerate,

synergetic,

geometric (0) soul-fractal place.

 

III.

Yang encultured power praxis,

male-dominatrix history.

Yin polyculturally integrating harmony,

feminist nutrient permaculture.

Revolve in RNA’s relational fractal structure,

regenerating natural systemic template:

U = +P

C = (-)NP

A = Yang-convex Vertex

G = Yin-concave’s Dark Vortex

cooperatively stringing

reweaving

EarthTribe’s eternal memory code.

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ReGenesis on the 0-soul Comprehensive Post-Millennial Cusp

Bruce Schuman recently reminded me of  Bucky Fuller’s intimations of a near-future pulsating and networked genius, he often referred to as Universal Intelligence. Others, earlier prophets perhaps, referred to Fuller’s U.I. as Original Intent, or Original Instruction.

Fuller’s Theory of ReGenerativity can get rather too metric for most, but his metaphysical analogies are easier to follow. Basically, Fuller believed that the Golden Ratio and the Golden Relationship Rule are mutually analogous and rationally related; a kind of Prime Relationship, like Yang is to Yin,
1 is to 0,
plus is to minus,
therapy is to pathology,
Deduction is to Induction,
as Bohm’s Explicate Order is to Implicate Order.
These are each appositionally dipolar related, mutually defining Prime Axial Relationships of Universal Law and Analogy (Metaphoric and Mythic).

To be Pro-Genitor is also to be
pre-generative, is also to becoming
an In-formative QBit; but not yet In-Formed, or no longer In-Formative [Ex-Formed, unformed, not  a bit informed, not formed].

So, pro-genitive, Creator, Deep Gratitude bonds are Prime Relationship Bonds of mutual gravity, thermodynamics, and gratitude. SuperEco-Equity is metric, but also normative; economic, but also ecological; natural, but also spiritual; Physical, but also Metaphysical; synergetically patterned, but also curvilinearly flowing; metanoia, but also diastasis; Orthodox, but also Paradox; Yang, but also Reverse-Yinned; Information, but also Ex-Formed; and Ex-Formed, but also Pro-Genitive; Decompositioned, but also Regenerative potential compost; leads to ReGenetive Awareness, leads to ReGenesis.

If we were to conjoin the genius of Fuller to the genius of Julian Jaynes (and David Abram) regarding the cultural and linguistic development of Left-hemisphere dominance, and the concomitant dominance of deductive reasoning, over inductive comprehension; of logic over analogy; of male over female; of Law over grace and mercy; of Western Culture over Eastern Culture; then

Dissonant worry and anxiety about the future [Yang function]
Reflect dissonant experience within our shared past [balances Yin frequencies].

Worrying about the future [Yang function] indicates
Insufficient gratitude for, and faith in, our past [Yin equity/frequency norms].

Active hope for our future operationalizes (facilitates, catalyzes, coheres, coincidates, incarnates, Yangs, creates]
Sufficient, even abundant, gratitude for our shared past [reversed Yin memory].
Just as gratitude for our graced-ecology Original instruction (Universal Intelligence, to Bucky)
Facilitates active hope for our cooperative future.

The ReGenesis of Active Hope as a globally-comprehensive, bicameral, RNA-nurtured/structured Metaphysical-Mind now understands that our Ex-Formed space/time Future reflects our most abundantly In-Formed, exegetically enculturated, past.

This Retro-Millennial Age rides the cusp of a re-membering that both Permacultured Design and Positive Deviance re-cognize the optimized value of early outlyers (“Deviants”) with reverse-population trends toward Continuous Quality Improvement. These are the relationships, and mindful, wise, leaders and teachers having the Greatest Effect with the Least Effort toward inclusive re-ligioning ReGenesis. For illustrative purposes only:
Jesus of Nazareth, The Prophet, The Buddha, Abraham, Laotse, Gandhi,
and I could hardly leave out Bucky,
who gave Greatest Effect (Yang) with Least Effort (Yin) Law of Thermodynamic Balance and Abundance the label “TrimTab”
and predicted Michael Polanyi’s thesis on “Personal Knowledge”
as well as William Thurston’s and Gregori Perelman’s proof of our 4-dimensional dia-symmetrical Universe as structured around a 0-soul
where all us WeSelf Atman’s are holonically and rationally related to each other, and complete each other in this Eternal Moment
as a Brahmanic We”Memed” SuperEco-Prehensile GravitationalPower-Graced Ecology,
double-bound (and Informational Systemic Binary)
by Universal Original Instruction
Prime Relationship Vertex,
and Vortex.

In short, the Truth of Tao is Yang/Yin = Polynomial In-formation (P) OVER Not-Polynomial (Ex-Formed) Metaphysical Space/Time (NP).
P/NP = +1function/-1frequency = 0-soul footprint.

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Regenerative Allies: Habitat and Transition Teams

I sent this to the Hartford, CT, Habitat for Humanity chapter, Habitat International and to http://www.transitionnetwork.org. About regenerative and strategic partnerships informed by Bucky Fuller’s Trimtab, greatest effect for least effort, leverage design.  But, also related to land use policy of “highest and best use.”

To the Board of Directors, Habitat for Humanity—Hartford:

 

Warm greetings and congratulations on 200+ low-income homeownership units during your first 25 years!  Perhaps searching for a new Executive Director is not everyone’s favorite way of celebrating a 25 year anniversary; but there is much precedent and I want to encourage you to take this as an opportunity to look at this transition toward a vision that will serve the next several generations.

 

I have been around Connecticut and affordable housing, economic, and (0) carbon-footprint development since 1991. During the early 90s I was on the Board for Habitat in New Haven and did some consulting with the folks in Americus that led to federal grants for property acquisition, designed specifically to fit with the HforH mission. Then I worked with the YouthBuild-Hartford program for several years and, in that context, brought the first youth-targeted Individual Development Account program to the State of Connecticut.  I also helped form Cheshire Interfaith Housing to retain its indigenous Cheshire leadership and autonomy, while also working on projects in partnership with Habitat-New Haven.  This is a model that I believe has been used elsewhere to avoid the inefficiencies of balkanization of development corporations while enjoying the strengths of local faith-community leadership within each municipality. This organizational structure may be worth considering if you decide to move forward with a project in Cromwell that I have referred in your direction; the Tanner property.

 

With that as personal introduction, please forgive me for ruminating, perhaps at rather too much length, about the strategic issues faced by Habitat for Humanity globally, but also in Hartford County specifically.

 

Twenty-five years ago we defined “inadequate housing” much differently than we think about “unsustainable habitat” today, in North America. Back in the “growth-is-the-answer-to-all-systemic-problems” days of community development, we rightly gave priority to ownership and to affordability when we used adjectives like “decent” and “adequate” and “revitalized” in reference to housing and neighborhoods. Ownership and affordability remain tightly linked to sustainability, but continuing commitment to Business As Usual in the construction industry, use and reuse of materials and resources, the environment, our financial economy, our schools, our aging neighborhood infrastructures, our soaring fuel and energy costs, our continuing despair over health and child and elder care, and growing income disparity is evaporating within the religious sector. A permaculturally rich global and neighborhood habitat for humanity is increasingly informed by an interfaith eco-equity value system that asks “What on earth is adequate housing in Hartford County” from a profoundly different millennial perspective than Millard Fuller asked in Alabama.

 

So I arrive at Hartford Habitat’s mission, to “eliminate inadequate housing” in a 33-town Hartford area, thinking more like a soon-to-be-Certified Permaculture Designer, as well as an interfaith theologian, wanting to understand how we are going to jump from less than 10 units/year, on average, to address the habitat adequacy challenges of approximately 350,000 households in Hartford County.  A truly strategic plan must confront that question with candor, integrity, drawing on the strength of experience during the first 25 years, but also recognizing that habitat issues have moved into an environmentally critical arena of systems analysis.

My work in affordable housing, community, economic, and now permaculture systems development, has often benefitted from what Unitarian Buckminster Fuller called the “Trimtab” leverage question.  How do we get the most effect with the least effort? In a Deep Ecology, and faith, context, we are asking, both within our congregations, and without, Given our eco-equity challenges, where do we discover our most abundant hope for metanoia, for transformation, for regeneration? What is our shared habitat vocation?

 

The Tellus Institute (www.tellusinstitute.org) takes this question into the 21st Century of computer simulation to offer us some comparative projections linking economic and ecological sustainability. We find the most abundantly sustainable trajectory in their Great Transition paradigm:

 

  • Reuse/recycle/incorporate materials and energy to increase the ecosystem’s regenerative capacity.

 

  • Strategically envision for the long-term (i.e., the “7-Generation” perspective of Native American cultures).

 

  • Increase inclusion and diversity in socio-ecological systems therapy.

 

  • Reinsert “humans” into our holistically inclusive concerns for sacred-nature equitable outcomes: optimized and sustainable solidarity, community, health and well-being for all individuals and species.

 

  • Enhance public choice-making to improve consensus (decrease polarization) and eco² [my own symbol for the combination of “economic” and “ecological”] sustainability.

 

  • Strengthen our eco² outcomes by folding in habitat-strengthening cooperative approaches to child care, education, health, pensions, elder care, nutrition, energy-production, acquiring both perishables and non-perishables, landscaping, self-care, employment as vocation.

 

  • Increase public and private investment in cooperative research and design, with specific priority for eco² sustainable well-being.

 

  • Develop and advocate new tax and financial institution regulatory policies and incentives to increase social capital investments. Grow a policy and investment infrastructure that reverses the trend toward economic disparity by committing our wealth deposits and property to a new cooperative-oriented economy of long-term sustainability.

 

  • Remember the Principle of Subsidiarity, and keep it holy, or holistic. In Whole Open Systems Theory, optimized abundant values matriculate up from integrated/confluent individuals and families, through neighborhoods, to communities, sub-regions, regions, and globally inclusive eco² integrity.

 

  • Re-member the PermaCultured Principle of Complementarity: The human-natural interior landscape and the exterior natural landscape inform, and mutually define, each other in a Deep Learning and Listening sacred process of sustainable regeneration. This is our Species’ interfaith hope; it is permanently encultured in all religious traditions and faith paradigms. It is our source of gratitude for Creation as a sacred gift.

 

Religious institutions, congregations, mosques, synagogues, ashrams, intentional communities, scientific communities, and think-tanks, even bionic intelligence, are discovering greatest effect for least effort by noticing the sociotherapeutic value of Deep Eco-Justice, Deep Learning, Deep Ecology, Regenerative Systems design and development. Faith communities that have worked on their “Interior Landscape Design” and their “Exterior Landscape Design” are emergently aware of synchronization around a slower cooperative economic-ecology of nutrient value abundance. As a Regenerative Faith Species, we long for nature balance, for goodness and beauty within and without, while retaining our values for effectiveness, optimized system function, fairness, freedom, inclusion, diversity, gratitude, hope, faith, love.  Vibrant communities of intent, and intentional families, and intentional individuals, are those who holistically practice eco-equity caring for self, other people, and our planet. These three habitats, journeys, pilgrimages, are an integrally Trinitarian conversation.

 

We are remembering the permacultured time when what was good ecologically was understood as what was best economically because they were the same agrarian-natural value system.  Prior to currency, this was obvious in the short terms of life and death growing seasons, and in the longer terms of a “7-Generation” hope for the sustainable future. Economic values separated from ecological values as we forgot that human nature is intrinsically tied to all organic nature. We share RNA back to a tap root much older than the “self” consciousness of our species.

 

I wonder how many Habitat volunteers and property owners identify themselves as global citizens more readily than members of a particular religious institution. If we are many, what can all of us global-habitat citizens from diverse faith communities, and neighborhoods, and families, do to strategically enrich our interior and exterior habitats?

 

 

The Habitat Hartford strategic plan does look for strengthening the Interior Landscape of the staff culture, and does aspire to strengthen the Exterior Landscape through developing ally partnerships. Both of these strategies could be envisioned from a Business-As-Usual perspective, or from a more Great Transition perspective.  At this point it is probably clear where I would put my time and money, but I want to conclude with a more specific resource partnership suggestion. Theology, theory, even computer simulated scenario projections to the year 2100 are all fine and well, but Habitat for Humanity core volunteers tend to like something closer to nuts and bolts, hammers and nails.

 

Perhaps you are familiar with the Transition Network (www.transitionnetwork.org), which originated in the UK, and now has a National Hub in California. I have no direct experience with being part of a Transition Team, although I know there have been some projects in New England. I recently accepted an invitation to comment on their new strategic plan.  Perhaps that is why they come to mind as a potential resource for incarnating HH’s Interior and Exterior Landscape improvement goals.

 

The Transition Network has a fairly well developed eco²-equity culture, and their mission is to help local volunteer groups, with emphasis on building adolescent and young adult leadership, improve their ecological and economic habitats. They have many on-line resources, project stories, and the intent to increase on-line communication and financial resource networking, including, perhaps, the capacity to link projects internationally.  So, for example, if HH wanted to take on a neighborhood improvement and house renovation project while building communication and financial linkages to a Habitat project in Haiti, the Transition Network could probably help you with that.  If a cluster of Cromwell faith communities wanted to organize and support a HH new construction project in Cromwell, linked to a new construction project in South America, or Africa, or not, the Transition Network (TN) resources and fundraising and organizing support system is as accessible as a laptop or smart phone.

 

TN as a Habitat ally, locally, and internationally, seems particularly compelling to me because there is great potential for participating faith communities to develop an inclusive interfaith permacultured eco-justice formation that could capture the imagination and momentum of high school kids and young adults.  This is the age group most needed for a successful Great Transition, for successful Habitat projects, for vibrantly growing faith communities, and it is the age group of priority to the Transition Network.

 

If there were an interest in developing urban neighborhood interfaith, and suburban community interfaith youth EcoMinistry Teams working on HH and TN Interior-Exterior Landscape Care Designs for Self, Others, and Earth, while that is rather a mouthful, I might be able to help with that. These could also be urban/suburban yoked for increased eco²equity—greatest effect for least effort might also include international yoking, if HH might have a Habitat affiliate, or a TN affiliate, or everybody affiliated with everybody. In terms of religious maturation, this is also the time when we may be losing kids from intentional faith communities because they are more interested in spending some time discovering how their own spiritual path is informed by the “Religious Commons,” what is held as sacred by all faith traditions. This is precisely why Habitat and each of the religious traditions invested in Habitat and eco-justice need each other.

 

Resilient learning development systems help us understand “self” identity most effectively in an intentionally diverse environment, with others who we may primordially see as not like me. This seems to be true in all regenerative economies, whether they be pedagogical, spiritual, financial, communication, or possibly even genetic information systems. A Habitat-TN youth EcoMinistry, intentionally diverse and interfaith, could be regeneratively powerful at the local, national, and global levels.

 

 

The Tellus Institute forecasts an emergent Co-Operative CommonWealth. Some things that might emerge from Solidarity Habitat Co-Operatives:

 

Neighborhoods self-organize to cooperatively build solar or wind infrastructure, compost, organize Community Farm Associations, design organic, edible landscapes and gardens, open neighborhood cooperative stores and libraries to ReHabitat clothing, toys, books, tools, seeds, organic fertilizers, mulch.

Neighborhood cooperatives could fulfill multiple functions: child and elder care, employment support groups, homeschooling (maybe even with a “school nurse”), food banks, tax assistance, classes in nonviolent communication, writing, entrepreneurial development, natural construction and crafts, permaculture design, interfaith dialogue, cooking, yoga, Tai Chi, meditation.

With Habitat support, neighborhood cooperative centers might facilitate the formation of residential cooperative ownership in partnership with interested (and often absentee) property owners.

 

Faith communities might help individuals invest in CDFIs, cooperative loan funds, and do so themselves, if they have not already committed any investments in this direction (although many have been global leaders in disinvestment from sociopathology and reinvestment in sociotherapeutic economies).

 

Faith communities could work within their neighborhoods to convert lawns to beautiful and edible landscape designs that are self-regenerating and require no long-term care.  The plants provide shade to each other so watering is seldom needed, if ever.  They cross-pollinate and bring balanced nutrients into the soil.  They self-mulch.  Then the faithful may learn to see that, with sufficient diversity and some re-sourcing ingenuity, we can often take care of each other in ways that are analogous to the ways that our well-designed ecosystems take care of each other.

 

Faith communities might host the neighborhood cooperative schools and stores and libraries, as so many already do.

 

Faith communities might further develop our eco-justice agendas to attend more fully to public sector policies and procedures that would decrease income disparity while enriching the new cooperative, and regenerative, economy.

 

Habitat for Humanity is well-poised to help us move toward a more nutritious and inclusive, more affordable with less effort, regenerative interfaith journey. The Transition Network might be a useful ally, and the locally planted Habitat infrastructure and culture could help TN with some of their own sustainability concerns.  Their all-volunteer, no paid staff, model does help keep the momentum on youth leadership, but young people have a way of going off to college, transitioning to new jobs in new locations. Perhaps the combination of Habitat for Humanity and Transition Network and interfaith volunteer networks is just what we all need to cross-pollinate and regenerate ourselves into the Great Transition.

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The Wealth Economy: Turning from Competition to Cooperation

Toward a PermaCultured Cooperative Financial Exchange Ecoministry

Just because someone is religious doesn’t necessarily mean that that person, or corporate person, doesn’t have an embarrassment of riches.

I look back over my 30 years in community building, 20 years as a grants and contracts researcher, writer, and manager, and have a profound discomfort with our philanthropic economy, with how it works as an economic system.  It is highly inefficient.  It has learned nothing about cooperative systems development theory; and seems to show no systemic value for the cost-effective benefits of returning to the community the wealth from which the wealth originated, as effectively as possible.

 I could probably write a book about cooperative economic theory; which no one would read.  So, let me give a specific example of an alternative model that has merit for consideration.

Today, if you are graduating from high school in the U.S., you can fill out one master application form and submit it to a central network for consideration.  I believe every college and university in the U.S. can acquire access to that information (not sure about information confidentiality boundaries, but let’s assume that this now becomes public information).  If a higher ed institution is seriously interested in having you join their student body, then they may ask you for a little supplemental info.

If a networked application system can work for individuals seeking a social investment in their personal contributions to society, then why on earth do we need 10 to 20 separate on-line sites for cooperative neighborhood and community, and regional groups to post who they are, what they have done to assess their shared values for the future, what they want to do, and what outcomes they expect, and how much money they need to do that?  Maybe diversity is a good thing in that regard.  Assuming that it is, why wouldn’t we want the stewards of our wealth to proactively harvest this information, organized so they could search for their specific social investment priorities and service territories, and consider these postings as applications for funding worthy of being treated like any customized application sent specifically to their overworked, tired, exhausted, frustrated grant officers who have a stack of applications sitting on their desks, most of which have only moderate synergy with what their Board of Directors wants to fund right now? I wonder how many grant officers have told me they feel like screening editors in a Publishing House, wading through stacks of material that they have to read just because somebody sent it specifically to them; not because it necessarily has anything to do with what they are hoping to support.

Perhaps the wealth deposit stewards could form a Cooperative Philanthropic Network that would help them figure out who gets to invest  how much in our intentional community vocations? The Ashoka Foundation comes to mind as one that has tried to blend their grants with a social investment format, but it is cumbersome primarily in its isolation from a broader network of opportunity.  And, the underlying economic assumption continues to be a competition between value outcomes that would work more optimally, and sustainably, within a cooperative economy.

The main beneficiaries of the current philanthropic system are grant writers and managers, foundation grant officers and senior executives, and the financial institutions that are managing the wealth deposits without (as a general rule) any consideration of value other than the accumulation of more capital, so the foundations can invest the interest only back into the community. But God only knows what permacultural crisis their stock portfolio is supporting in communities across our overheated planet.

Meanwhile fossil-fuel based wealth deposit growth is starting to slow down and our kids are increasingly recognizing that their adult reality will be lived out in a major realignment of social and economic systems, trending toward becoming information and communication-based. They will either re-learn how to live in a cooperatively balanced ecology and economy, or their kids will face some serious survival yuck.

If we have a shared vocation as a species to fix this, it seems like the prophetic voices are those who are participating in these stewarded public conversations.  Is it appropriate for the D&D practitioner community to profile our wealth management system as a shared social investment values problem? Do communication facilitators inappropriately step out of their role if they speak collectively as a community that has been listening to regular people talk about what they want and don’t want for their futures and their childrens’ futures, and what that implies about a better, more efficient and effective, system for social investment than what we do now?

I’m not trying to bite the hand that has fed me so effectively during my career, but I do wonder if our wealth investment system is cancerously leaking our own life blood.  And, it seems like it would be fairly easy to fix, if we wanted to.

One week later:

I am currently trying out a prototype survey to use with individuals, families, and project teams.  I need to be a bit more sure that this will be viable as a format to begin what the Mondragon educators refer to as personal development.
 I am waiting for a book I just learned about that is something about spiral and integral learning and communication development process.  It sounds like there might be considerable confluence with sociocracy.
I had a highly resonant reaction to the Mundukide Foundation’s mission statement and what it sounds like they are trying to do.  I am wondering if it would be possible to gather religious sector philanthropists into a collaboration with cooperative and permaculture/ecological network agencies at  national and international levels to rethink our philanthropic economy as one that could be based on direct meme-value, rather than capital value. It seems like we might need an incarnation of this collaboration at a regional level to draw on as a resource for a more global aspiration. In other words, if a permaculture cooperative network were learning how to invest in shared social value enterprises and vocations in the CT River Valley (its only obvious advantage being that is where I happen to live right now–not that there is any infrastructure in place that looks particularly promising) and beginning to sync and develop more cooperative efficiency and economic inclusiveness for marginalized populations, then we could tell that story as a way of helping each other think about what that might look like globally.
Both the research and philanthropic grant sectors are increasingly drawn toward cooperative enterprises for learning, and for providing services. However, both grant sectors still use competitive processes to attract and process proposals.  Even as enlightened an entity as the Buckminster Fuller Institute’s Fellowship program uses this model (and if institutional culture should understand the efficiencies of synergetics I would think it would be the BFI).  I was reading through a list of their 10 finalists in 2013, of which they were probably only going to actively work with one.  That is their structure.  But, there were 3 of those 10 that were basically the same idea (something to do with a new design to bring potable water to villages with dysfunctional wells, if I remember correctly), but the focus was on three different areas of the planet, and their design concepts were probably not entirely redundant.  Even so, if I could take a cursory glance at their list of finalists and see how much more bang for their buck we could all potentially get by helping those 3 finalists work together, well, you can finish that sentence for yourself.
Imagine what might happen if we had 10 seasoned grant writers actively scanning the 10 most active social investment websites for cooperative potential between proposed projects with similar missions and compatible outcomes.  These grant “brokers” are acting as a collaborative team, sharing information about emergent trends and shaping potential multiple partners into effective cooperative partners with a shared revenue resource. If this Cooperative Research and Philanthropy Team was connected to a network of philanthropists, they could act as a communication hub between the wealth deposits and a portfolio of synchronized cooperative ventures needing grants and, possibly, loans.
There are a couple of advocacy dimensions to this cooperative economic development proposal.  One is that religious and other “we are all in this together” oriented wealth deposit managers really need to talk to their grantor and social investor colleagues about their investment portfolios; encouraging more and more of them to invest larger and larger portions of their portfolios in community-value-driven vocations/enterprises, rather than financial bottom-line corporations that may be using our capital wealth for purposes that are not sustainable, potentially doing far more harm with the philanthropist’s money than the interest that they spend on grants does good.  Most religious sector philanthropists have divested of investments that are ecologically counter-productive. If this trend became normative for wealthy foundations and individuals all across the planet, then a capital-accumulation valued economy might begin turning around toward a cooperative development valued economy and ecology.
The second area of potential advocacy has to do with tax structure. If wealth deposit managers took the lead in talking to government officials and other people in the top 1% globally about the havoc their accumulation is causing to the entire ecosystem, perhaps we could arrive at some consensus that the top 1% of earners each year (after taxes) could afford to either invest maybe 80% of that after-tax net income in cooperative/environmentally sustainable enterprises/vocations/habitations or pay that amount in taxes.  In this way, the top 1% (subtracting last year’s income from last year’s taxes/social investments) would cycle each year.  It would be only the most cancerously growing, self-isolating, wealth deposits that would pay the ultra-high pay-back tax, or social investment, rate in consecutive years.
Then maybe we could think about doing something similar, but at a lower rate, for the top 2 to 5%, then the top 6 to 10%.  Reverse-trending wealth deposits toward a cooperative and inclusive economy might mean that the meme, or Information, value of currency would self-balance, if done globally and incrementally.  Maybe we wouldn’t need Community Currency barter-exchange transfer records if we re-oriented our wealth deposits to actually serve our sustainable socioeconomic and cultural values.
But, this all needs to be talked about, especially by people who are already invested in permacultured systems-analysis and design, cooperative workers and residers, New Economy and Natural Resource and Whole Systems thinkers, and the religious/spiritual sector.
My personal paradigm is what is emerging under the label “EcoMinistry.” The difference between human service and ministry is that service is something a provider brings to a client while ministry is something that two or more people do together, from a position of solidarity. Eco is short for ecology, but it also works for economy; as an ecologically informed economy.  So, in my sometimes not-so-humble perspective, we are an emerging species of ecoministers. This is about how we live sustainably together under the assumption that the Golden Rule always and inclusively applies to all species and all systems and all paradigms and all traditions and all memes, and all communication. It is a philosophy of mutually-assured nonviolence and affinitive hope.
 I believe I know of a handful of foundation people regionally and nationally who would like to have this agenda spelled out theoretically and then described in terms of project activities, development trajectory, and budgeting. That is the direction I am taking and I am actively looking for a core design and consulting team toward that end.
None of this is intended to distract from the primacy of working directly with small groups of marginalized kids and young adults, more or less following the Mondragon pedagogical model of personal development, leading to social development, leading to shared vocational teamwork and intentional community-building.  I find myself drawn to “deep listening” and “deep learning” models that are confluent with nonviolent communication and lifestyle paradigms. My 17 year old son and I are taking a University of Stanford MOOG starting on January 20th on the Deep Learning pedagogical model. We are also both taking a Permaculture Design Certification class. We are planning to apply what we learn with kids and young adults failing to thrive in the transition from poor learning environments into employment.  Our emphasis will be on developing core healthy relationships to build shared, sustainable, vocations. (which I will choose to think of as ecoministry, but I won’t scare everyone with that concept, I think; at least not the first day). Our local headquarters is called the Auerfarm 4H Education Center, an independent non-profit, but part of the Cooperative Extension Service here in Connecticut.  It is also a cooperative farm and includes some ingredients of an intentional residential community, with potential for more of the same.
I am learning to trust the process and let a big vision unfold in its own time.  If it is not built together, then it is not worth building.  The valuable feedback I am getting (and not always accepted with grace) is that I get too far ahead of myself, too impatient with development process, and too unrealistic about deadlines for implementing good public discernment and engagement design.  To be less driven by grantor’s deadlines, and more in control of what has internal design integrity.  If the design and theory and inclusive process are meant to be permanently sustainable, and revolutionary, then I must trust that money and other needed resources (nutrients) will be there when we need them. Whether it grows legs or not will ultimately not be about cash flow; it will be about good inclusive sustainable, permacultured design.
This feels like a highly promising opportunity to globally improve the effectiveness for health and well-being by working with philanthropic leaders to develop a cooperative grant information exchange network.  This, rather than continuing to ask for cooperative proposals while setting up competitive application processes that are highly inefficient at a global scale, if our species’ goal is to optimize sustainable well-being by increasing the effective flow of our rather too calcified wealth deposits.  No biological system can optimize nutrient flow and health when fuel-resources are hoarded for self-selecting subsystem nutrition, leaving the remainder of the planet to scramble for the crumbs.

We, the big WE, might benefit from inventing a variation on the stock exchange brokerage model that would be rooted in well-being value, rather than capital value; the exchange would be in the form of grants and low-interest loans rather than stocks, and a broker would be someone who works within a cooperative social investment ecoministry team, scanning on-line, internationally for cooperative investment opportunities that show high synergetic value (using something like Hubbard’s Whole Systems analysis, Spiral Development Theory, etc.), looking for resources to achieve significant permacultural optimization outcomes all over the planet, packaging these independent projects, adding a budget using cooperative synergy assumptions, and sending out the umbrella grant/loan package to appropriate philanthropists, within a religious, cooperative, ecological, peace, and public discourse investor network. A network of ecoministry (I think ministry can work in the British secular humanist way here) philanthropists to consider the umbrella investment portfolio collaboratively, each taking the piece most appropriate to their individual priorities, usually geographic.

There is something in here not only about shifting from competitive capital values to cooperative well-being values, but also to re-framing religious/spiritual ecology into its permanently encultured, proto-religious economic system roots; a regeneration of planetary information-transfer development systems. Not a species capacity before  the current evolution-potential of the WWW.

From one guy trying to learn his ecoministry vocation, hopefully to another.
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