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Barbara Marx Hubbard: futurist who inspired thousands to imagine a …

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Barbara Marx Hubbard was an author and public speaker who devoted her life to exploring a better future for humankind.

Through her observations of the planets ills, such as climate change and warfare, she saw an opportunity for a shift in collective human consciousness.

Her activities as a futurist a term usually used to describe those who systematically attempt to predict possible, probable and preferable futures for the world led to a prolific writing career and even inspired her to run for high office.

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Marx Hubbard was born in New York City just before the financial crisis of 1930. She was the first daughter, out of four children, of Irene and Louis Marx, a successful toymaker.

Because of her fathers business, Marx Hubbard had as many toys as she could have wished for but, when she was just 13, the death of her mother would leave a profound mark. She realised from an early age that more toys cannot make us happy. She said it was one of the most important lessons of her life.

Following the conclusion of the Second World War, Marx Hubbard studied political science and attended Pariss La Sorbonne University for a year. It was there she would meet her first husband, Earl Hubbard, outside a restaurant. She asked him to share the bottle of wine she was having on her own. He told her: I am an artist seeking a new image of man commensurate with our powers to shape the future.

She finished her studies at a womens liberal arts college in Pennsylvania, where she graduated with the highest honours. After college, she moved to Connecticut to start a family with her husband, and they had five children together.

While living in the Constitution State, she spent years writing and editing books about consciousness along with her husband, who was an artist and also a futurist.

In 1965, Hubbard Marx came across Jonas Salks writings about the future of humanity. She would send a letter to the inventor of the polio vaccine and it changed her life. Salk, who allegedly told her she had stated his vision better than he ever could have, arranged to meet her and this encounter empowered her to go to Washington to spread her message on the evolution of human consciousness.

She divorced her husband and started to write on her own. It was in Washington that she started her career as a motivational speaker who believed that when enough good people realise how prevalent they are, their synergy will evolve human culture quickly.

She is said to have founded, or at the very least coined the term for, conscious evolution, a movement imagining a new story for the evolution of our species with us becoming conscious participants of our evolutive path. She began giving talks, teleseminars and courses in the US.

Scientists have identified a four-legged creature with webbed feet to be an ancestor of the whale. Fossils unearthed in Peru have led scientists to conclude that the enormous creatures that traverse the planets oceans today are descended from small hoofed ancestors that lived in south Asia 50 million years ago

A. Gennari

A scientist has stumbled upon a creature with a transient anus that appears only when it is needed, before vanishing completely. Dr Sidney Tamm of the Marine Biological Laboratory could not initially find any trace of an anus on the species. However, as the animal gets full, a pore opens up to dispose of waste

Steven G Johnson

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Clay Bolt

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New Mexico Museum of Natural History

Scientists at the University of Maryland have created a fabric that adapts to heat, expanding to allow more heat to escape the body when warm and compacting to retain more heat when cold

Faye Levine, University of Maryland

A study from the University of Tokyo has found that the tears of baby mice cause female mice to be less interested in the sexual advances of males

Getty

The Intergovernmental Panel on Climate Change has issued a report which projects the impact of a rise in global temperatures of 1.5 degrees Celsius and warns against a higher increase

Getty

The nobel prize for chemistry has been awarded to three chemists working with evolution. Frances Smith is being awarded the prize for her work on directing the evolution of enzymes, while Gregory Winter and George Smith take the prize for their work on phage display of peptides and antibodies

Getty/AFP

The nobel prize for physics has been awarded to three physicists working with lasers. Arthur Ashkin (L) was awarded for his "optical tweezers" which use lasers to grab particles, atoms, viruses and other living cells. Donna Strickland and Grard Mourou were jointly awarded the prize for developing chirped-pulse amplification of lasers

Reuters/AP

The Ledumahadi Mafube roamed around 200 million years ago in what is now South Africa. Recently discovered by a team of international scientists, it was the largest land animal of its time, weighing 12 tons and standing at 13 feet. In Sesotho, the South African language of the region in which the dinosaur was discovered, its name means "a giant thunderclap at dawn"

Viktor Radermacher / SWNS

Scientists have witnessed the birth of a planet for the first time ever. This spectacular image from the SPHERE instrument on ESO's Very Large Telescope is the first clear image of a planet caught in the very act of formation around the dwarf star PDS 70. The planet stands clearly out, visible as a bright point to the right of the center of the image, which is blacked out by the coronagraph mask used to block the blinding light of the central star.

ESO/A. Mller et al

Layers long thought to be dense, connective tissue are actually a series of fluid-filled compartments researchers have termed the interstitium. These compartments are found beneath the skin, as well as lining the gut, lungs, blood vessels and muscles, and join together to form a network supported by a mesh of strong, flexible proteins

Getty

Working in the Brazilian state of Mato Grosso, a team led by archaeologists at the University of Exeter unearthed hundreds of villages hidden in the depths of the rainforest. These excavations included evidence of fortifications and mysterious earthworks called geoglyphs

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More than one in 10 people were found to have traces of class A drugs on their fingers by scientists developing a new fingerprint-based drug test.Using sensitive analysis of the chemical composition of sweat, researchers were able to tell the difference between those who had been directly exposed to heroin and cocaine, and those who had encountered it indirectly.

Getty

The storm bigger than the Earth, has been swhirling for 350 years. The image's colours have been enhanced after it was sent back to Earth.

Pictures by: Tom Momary

Included in Wellcome Image Awards, this 3D image of an African grey parrot shows the highly intricate system of blood vessels.

Scott Birch. Wellcome Images

Another Wellcome Images Award winner, this time of baby Hawaiian bobtail squid. The black ink sac and light organ in the centre of the squids mantle cavity can be clearly seen.

Macroscopic Solutions. Wellcome Images

The people are thought to have been unusually tall and strong. The tallest of the skeletons uncovered measured at 1.9m

YouTube

Sunspots are caused by interactions with the Suns magnetic field and are cooler areas on the stars surface.

Nasa

Paleontologists Sarah Moore and Jamie Jordan believe they have discovered a Iguanodon dinosaur, a herbivore that was around three metres tall and 10 metres long

Cambridge Photographers/Wienerberger

Scientists have identified a four-legged creature with webbed feet to be an ancestor of the whale. Fossils unearthed in Peru have led scientists to conclude that the enormous creatures that traverse the planets oceans today are descended from small hoofed ancestors that lived in south Asia 50 million years ago

A. Gennari

A scientist has stumbled upon a creature with a transient anus that appears only when it is needed, before vanishing completely. Dr Sidney Tamm of the Marine Biological Laboratory could not initially find any trace of an anus on the species. However, as the animal gets full, a pore opens up to dispose of waste

Steven G Johnson

Feared extinct, the Wallace's Giant bee has been spotted for the first time in nearly 40 years. An international team of conservationists spotted the bee, that is four times the size of a typical honeybee, on an expedition to a group of Indonesian Islands

Clay Bolt

Fossilised bones digested by crocodiles have revealed the existence of three new mammal species that roamed the Cayman Islands 300 years ago. The bones belonged to two large rodent species and a small shrew-like animal

New Mexico Museum of Natural History

Scientists at the University of Maryland have created a fabric that adapts to heat, expanding to allow more heat to escape the body when warm and compacting to retain more heat when cold

Faye Levine, University of Maryland

A study from the University of Tokyo has found that the tears of baby mice cause female mice to be less interested in the sexual advances of males

Getty

The Intergovernmental Panel on Climate Change has issued a report which projects the impact of a rise in global temperatures of 1.5 degrees Celsius and warns against a higher increase

Getty

The nobel prize for chemistry has been awarded to three chemists working with evolution. Frances Smith is being awarded the prize for her work on directing the evolution of enzymes, while Gregory Winter and George Smith take the prize for their work on phage display of peptides and antibodies

Getty/AFP

The nobel prize for physics has been awarded to three physicists working with lasers. Arthur Ashkin (L) was awarded for his "optical tweezers" which use lasers to grab particles, atoms, viruses and other living cells. Donna Strickland and Grard Mourou were jointly awarded the prize for developing chirped-pulse amplification of lasers

Reuters/AP

The Ledumahadi Mafube roamed around 200 million years ago in what is now South Africa. Recently discovered by a team of international scientists, it was the largest land animal of its time, weighing 12 tons and standing at 13 feet. In Sesotho, the South African language of the region in which the dinosaur was discovered, its name means "a giant thunderclap at dawn"

Viktor Radermacher / SWNS

Scientists have witnessed the birth of a planet for the first time ever. This spectacular image from the SPHERE instrument on ESO's Very Large Telescope is the first clear image of a planet caught in the very act of formation around the dwarf star PDS 70. The planet stands clearly out, visible as a bright point to the right of the center of the image, which is blacked out by the coronagraph mask used to block the blinding light of the central star.

ESO/A. Mller et al

Layers long thought to be dense, connective tissue are actually a series of fluid-filled compartments researchers have termed the interstitium. These compartments are found beneath the skin, as well as lining the gut, lungs, blood vessels and muscles, and join together to form a network supported by a mesh of strong, flexible proteins

Getty

Working in the Brazilian state of Mato Grosso, a team led by archaeologists at the University of Exeter unearthed hundreds of villages hidden in the depths of the rainforest. These excavations included evidence of fortifications and mysterious earthworks called geoglyphs

Jos Iriarte

More than one in 10 people were found to have traces of class A drugs on their fingers by scientists developing a new fingerprint-based drug test.Using sensitive analysis of the chemical composition of sweat, researchers were able to tell the difference between those who had been directly exposed to heroin and cocaine, and those who had encountered it indirectly.

Getty

The storm bigger than the Earth, has been swhirling for 350 years. The image's colours have been enhanced after it was sent back to Earth.

Pictures by: Tom Momary

Included in Wellcome Image Awards, this 3D image of an African grey parrot shows the highly intricate system of blood vessels.

Scott Birch. Wellcome Images

Another Wellcome Images Award winner, this time of baby Hawaiian bobtail squid. The black ink sac and light organ in the centre of the squids mantle cavity can be clearly seen.

Macroscopic Solutions. Wellcome Images

The people are thought to have been unusually tall and strong. The tallest of the skeletons uncovered measured at 1.9m

YouTube

Sunspots are caused by interactions with the Suns magnetic field and are cooler areas on the stars surface.

Nasa

Paleontologists Sarah Moore and Jamie Jordan believe they have discovered a Iguanodon dinosaur, a herbivore that was around three metres tall and 10 metres long

Cambridge Photographers/Wienerberger

By 1984 she was an influential public speaker. This led her to a brief encounter with mainstream politics ahead of the US elections that year as she sought to become the Democratic vice-presidential candidate. At the partys national convention in San Francisco where almost 4,000 district representatives had gathered to nominate candidates for the presidency and vice-presidency more than 200 delegates nominated her.

In her bid to earn the delegates votes, she gave a speech calling for the creation of an Office for the Future and also a Peace Room in the White House, in order to scan for, map, connect, and communicate what is working in the United States and the world. Lawyer Geraldine Ferraro, the first women to run for vice president, ultimately received the Democraticnomination.

A 2016 documentary on her life, American Visionary: The Story of Barbara Marx, detailed her Birth 2012 campaign, an ambitious initiative looking to create a Global Birth Day by connecting 100 million people over a webcast, who would join through silence or meditation, to foster the emergence of a sustainable planetary civilisation, in contrast to what she perceived was a negative panic about the end of the world.

The publicity from this event led to many more public engagements, where she continued her quest to inspire people to reimagine a better world.

Last month, Marx Hubbard, who had lived at the Sunrise Ranch, a spiritual retreat in Loveland, Colorado, was hospitalised for a knee injury and died a few days later surrounded by her family. Her memorial was streamed on YouTube for her thousands of followers.

Barbara Marx Hubbard, futurist, author and public speaker, born 22 December 1929, died 10 April 2019

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Barbara Marx Hubbard, 89, Futurist Who Saw Conscious Evolution, Dies …

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What Christ and all the great beings came to earth to reveal is, Were one, were whole, were good, were universal, she said, an insight that came with the message Go tell the story, Barbara.

Her eldest son, Wade, died in 2008, and her longtime partner, Sidney Lanier, died in 2013. She is survived by a son, Lloyd; three daughters, Woodleigh Hubbard, Suzanne Hubbard and Alexandra Morton; two sisters, Jacqueline Barnett and Patricia Ellsberg; a brother, Louis Marx Jr.; a half brother, Curtis Marx; eight grandchildren; and three great-grandchildren.

Though many of Ms. Hubbards ideas were somewhat esoteric, one that she expressed in the 1984 address to the Democratic National Convention involved a very practical rebranding.

Eighty percent of our scientific and technological genius is focused on killing, she said.

We must bring together the genius now focused in the War Room in a Peace Room in the White House, she continued. Its purpose will be to defeat the real enemies of humanity: hunger, disease, illiteracy, poverty and war.

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Barbara Marx Hubbard, 89, Futurist Who Saw Conscious Evolution, Dies ...

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May 17th, 2019 at 11:51 am

Tribute to Barbara Marx Hubbard – Ubiquity University

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The following obituary was written by her grandson, Peter Hubbard:

Barbara Marx Hubbard 89, noted futurist thinker and popularizer of Conscious Evolution, passed away on the evening of April 10, 2019, in Loveland, CO, surrounded by her family, after a brief illness. Influenced by Catholic theologian Teilhard de Chardin and dismayed by the misuse of humanitys extraordinary technology, Hubbard sought to promote a spiritual interpretation of evolution. She saw humanitys purpose as to fulfill our creative potential and collectively evolve toward a divine potential, which she envisioned as becoming a universal species.

Buckminster Fuller said of Hubbard: There is no doubt in my mind that Barbara Marx Hubbard, who helped introduce the concept of futurism to society, is the best-informed human now alive regarding futurism and the foresights it has produced. In 2012, the New York Times described Hubbard as a beatific presence with a mantle of white hair who quoted Jesus, Buckminster Fuller, the Jesuit philosopher Pierre Teilhard de Chardin and the current pope, Benedict XVI. NYT Columnist Ross Douthat said of Hubbard, I suspect that the religious trends that a figure like Hubbard embodies which lead further away from core Christian ideas without shaking off the Christian influence entirelymay be more important to the future of American religion than the more familiar post-1960s story that the press has been telling.

Born December 22, 1929, in New York City, Hubbard was the eldest child of toy maker Louis Marx, founder of Louis Marx Toys, the worlds largest toy company in the middle 20th century, and hailed as the Toy King of America. After attending Dalton and Rye Country Day schools, she graduated Cum Laude from Bryn Mawr College. While studying abroad at the Sorbonne in November 1949, she met artist and painter Earl Hubbard at a Parisienne caf. They married on January 3, 1951, in New York City at St. Thomas Church Fifth Avenue. After two decades of intellectual collaboration that saw them become leaders in the pro-space movement, they separated in 1973.

In the 1970s Hubbard formed the Committee for the Future in Washington D.C. and she co-invented the SYNCON PROCESS developing a new social process moving toward a more synergistic democracy to seek common goals and match needs with resources The SYNCONS were held, with many different types of groups, including gang leaders from Los Angeles, space scientists from Huntsville, and students at Southern Illinois University to examine a new global goal to build new worlds on Earth, new worlds in Space, new worlds in the Human Mind.

In 1984 her name was placed in nomination for the Vice Presidency on the Democratic ticket proposing an Office for the Future to map, track, connect and communicate what is working and a Peace Room as sophisticated as a war room in the office of the vice presidency. She delivered a speech on the convention floor.In the early 80s she was an active Soviet-American Citizen Diplomat, working with Rama Vernon to hold Soviet-American Citizen conferences in Moscow and in Washington D.C. using the SYNCON conference format.Hubbards books include The Hunger of Eve, Conscious Evolution, and Emergence.

In 2011, Conversations with God author Neal Donald Walschwrote the biography, The Mother of Invention: The Legacy of Barbara Marx Hubbard and the Future of YOU. She was the subject of the recent documentary film American Visionary.In recent years she worked closely with Catholic sisters to bring forth her view of the evolutionary approach to the New Testament.She is a co-founder of the World Future Society, the Association for Global New Thought, The Club of Budapest, the Evolutionary Leaders, and is co-chair of The Foundation for Conscious Evolution.

Barbara Marx Hubbard is survived by four children: Suzanne Hubbard, a tapestry artist, Woodleigh Hubbard, an artist and illustrator; Alexandra Morton, a marine biologist and environmental activist, and Lloyd Hubbard, retired USAF Lt. Colonel. Her eldest son, Wade Hubbard, a musician, preceded her. She has 8 grandchildren: Danielle Hubbard, Peter L. Hubbard, Jarrett Morton, Renee Brown, Clio Morton, Savannah Hubbard, Liam Hubbard, and Tegan Hubbard. She is survived by her sibling financier Louis Marx, Jr.; artist Jacqueline Barnett; social-change activist Patricia Ellsberg, wife of Pentagon Papers whistleblower Daniel Ellsberg; and Curtis Marx, a computer scientist. Her longtime partner, Sidney Lanier, passed in 2013.

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Tribute to Barbara Marx Hubbard - Ubiquity University

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May 17th, 2019 at 11:51 am

Barbara Marx Hubbard Peacefully Passed Away April 10th, 2019 …

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In the 1920s,Edward Bernays, the so-called father of public relations, wrote several influential books outlining the principles of successful propaganda. In his book by that title, Bernaysarguedthat the mind of the peopleis made up for it bythose persons who understand the manipulation of public opinion and know how to skillfully supply the public with inherited prejudices and verbal formulas.

Bernays comments come to mind in the current climate of hostility and intolerance being directed against individuals pejoratively dubbed by the vaccine lobby as anti-vaxxers. The dumbed-down propaganda being plastered across the mainstream media on an almost daily basis would have the public believe that anyone who questionsanyaspect of vaccination is ignorant, selfish or both. However, there is a glaring flaw with this logic. The incontrovertible factwhich the legislators, regulators, reporters and citizens who are participating in mass tarring and feathering are not honest enough to admitis that many of the people classified as anti-vaxxers are actually ex-vaxxers whose dutiful adherence to current vaccine policies led to serious vaccine injury in themselves or a loved one.

Parental compliance with the Centers for Disease Control and Preventions (CDCs) heavy-duty vaccine requirements for infants is often the catalyst for the injuries that start families down the path of becoming ex-vaxxers.

Vaccine coverage in the United States is high. In their first three years,over 99%of American children receive some vaccines. By the governments indirect admission, however, vaccine-related adverse events are also commonwith fewer than 1% of vaccine injuries ever gettingreported.

Parental compliance with the Centers for Disease Control and Preventions (CDCs) heavy-duty vaccine requirements forinfantsis often the catalyst for the injuries that start families down the path of becoming ex-vaxxers. In one tragic case, a parent who followed doctors orders lost her six-week-old infant girl 12 hours after the child received eight vaccines; medical experts conclusion that vaccination was thecause of deathprompted a different valuation of risks and benefits with a subsequent child. There aremany othersuch stories. Moreover, when individuals who suffer nonfatal vaccine injuries stick to the standard vaccination regimen, research shows that they often experienceeven more severe injuriesthe next time around.

In the U.S., vaccines have been liability-free since 1986and evidence suggests that vaccine safety hasdeterioratedsignificantly as a result. The only current recourse for the vaccine-injured is to file a petition with the stingy and slow-moving National Vaccine Injury Compensation Program (NVICP). Although the NVICP has paid out over$4 billionin taxpayer-funded compensation, it denies far more petitions than it awards. The family of the six-week-old described in the preceding paragraph eventually received NVICP compensation, but not before the program expended considerable effort to leave the cause of death unexplained. And, literally adding insult to injury, the maximum payout for any vaccine-related death is only$250,000.

The chair of a Food and Drug Administration (FDA) committee has stated, Congress is getting paid tonothold pharma accountable.

When people or their loved ones are vaccine-injured, many begin to unravel the unscrupulous world of pharmaceutical influence on our media, government agency leaders and lawmakers. Connecting the dots is a horrifying and enlightening experience, exposing facts to which the general public generally remains oblivious. These revelations weigh heavily when someone makes the decision to permanently change into an ex-vaxxer.

Why would the peoples elected representatives (and the officials they appoint) propagate smears,promote censorshipand ignore the testimonials of the many families that have experienced devastating vaccine injuries?

Why would officialdom ignore the escalating fiscal implications of vaccine injuries, which are imposing a staggering financial burden onhouseholdsandtaxpayers?

Why do the media increasingly advocate for theeliminationof informed consent and vaccine choice?

One of the inescapable answers has to do with the overt and covert influence of pharmaceutical industry funding on those who shape vaccine policy and public opinion.

At the government level, senior Senators openlyadmitthat drug companies have too much influence in Washington, with big pharma spendingmore than any other industryon lobbying and campaign contributions. For example, the pharmaceutical industry poured an estimated$100 millioninto the 2016 elections, rewarding politicians on both sides of the aisle with its largesse. The chair of a Food and Drug Administration (FDA) committee hasstated, Congress is getting paid tonothold pharma accountable [emphasis added].

studies show that medical journal advertising generates the highest return on investment of all promotional strategies employed by pharmaceutical companies.

Not content to just influence legislators, the pharmaceutical industry puts equallyhigh valueon print advertising directed at doctorsthe all-important gatekeepers between drug companies and patients. In fact, studies show that medical journal advertising generates thehighest return on investmentof all promotional strategies employed by pharmaceutical companies.

Covering all bases, pharmaceutical companies also advertise vaccines and other drugs directly to U.S. consumers. The U.S. is one of onlytwo countriesin the world (along with New Zealand) that permits this type of direct-to-consumer pandering. Drug company spending on television and print advertising in the U.S. rose to $5.2 billion in 2016a60% increaseover 2012with untold additional amounts spent on digital and social media advertising. Astoundingly, pharmaceutical companies even get a tax break for these marketing expenditures, a corporate deduction that costs taxpayersbillionsannually.

The media benefit handsomely from the steady infusion of pharma advertising dollars. Four networks (CBS, ABC, NBC and Fox) receivedtwo-thirdsof the TV ad monies spent on top-selling drugs in 2015, with the Prevnar 13 vaccine representing the eighth most-advertised pharmaceutical product that year. Under these bought-media circumstances, it is somewhat astonishing that a few media outlets were willing to concede that drug money coursing through the veins of Congressdirectly contributedto the opioid crisis. So far, however, no reporters have been willing to connect similar dots between drug money and unsafe vaccines.

What the WHO failed to mention, however, is the preponderant role of commercial interestsand especially pharmaceutical industry interestsin shaping its goals and strategies.

Pharmaceutical industry influence makes itself felt not just domestically but also globally, and this has led to a corresponding amping-up of rhetoric against anti-vaxxers around the world. In early 2019, theWorld Health Organization(WHO) hyperbolically declared reluctance or refusal to vaccinate to be one of ten major global health threats. What the WHO failed to mention, however, is the preponderant role of commercial interestsand especiallypharmaceutical industryinterestsin shaping its goals and strategies.

Back in 2009, sleight of hand by WHO scientists rebranded the swine flu from a perfectly ordinary flu into a dangerous pandemic. This maneuver successfully generatedbillionsin profits for vaccine and anti-flu drug manufacturers; however, the vaccine in question (Pandemrix) caused cases ofnarcolepsymany inyoung peopleto surge all over Europe tonearly four times higherthan prevaccine levels. In all likelihood, the parents of the narcolepsy-afflicted youth joined the ranks of ex-vaxxers. A researcher looking back on the Pandemrix fiasco recentlystated:

If vaccine regulators were serious about safety, the entire vaccine fleet would have been grounded following the Pandemrix narcolepsy disaster, to check for the same mechanism of failure in other vaccines. But nothing of that sort happened.

If consumers want to learn about the potential risks of widely used FDA-approved drugs, they canwith a little legworkfind detailed information on hundreds of drugs on the FDAs website. Forazithromycin, for example, the FDA links to studies showing that the antibiotic increases risks of cancer relapse and cardiovascular problems. A link forfentanylclearly warns of the potential for life-threatening harm from accidental exposure and deadly risks to both children and adults. Although it can be an uphill battle to get drugs taken off the market, the ongoing pressure of lawsuits has succeeded in removing some egregious offenders such as Vioxxand Merck, Vioxxs manufacturer, has been forced to pay outbillionsin settlements.

In contrast, consumers who go to the FDA website for risk information about vaccines (classified as biologics rather than drugs) will search almost in vain, finding sparse information for onlyfour vaccines. One of the four is Gardasilalso manufactured by Merck, and one of the most notoriously dangerous vaccines ever rushed onto the market. While the FDA cautiouslystatesthat concerns have been raised about reports of deaths occurring in individuals after receiving Gardasil, the agency asserts that there was not a common pattern to the deaths that would suggest they were caused by the vaccine. The 2018 book,The HPV Vaccine on Trial, contradicts this benign narrative and describes how Gardasil has caused thousands of perfectly healthy young women and men to suddenly lose energy, become wheelchair-bound, or even die while Merck continues to enjoy soaring revenues.

For government and the media to dismiss these and other accounts of serious vaccine injuries as insignificantwhile falsely labeling injured individuals and their advocates as irresponsible anti-vaxxersis both shameful and insulting.After revealing how the mainstream narrative about Gardasil is riddled with discrepancies and half-truths, the authors ofThe HPV Vaccine on Trialissued a call for greater civility. Noting that marginalization and bullying of the vaccine-injured destroys civil public discourse and discourages scientific inquiry, they pointed out that we urgently need both.

Sign upfor free news and updates from Robert F. Kennedy, Jr. and the Childrens Health Defense. CHD is planning many strategies, including legal, in an effort to defend the health of our children and obtain justice for those already injured.Yoursupportis essential to CHDs successful mission.

The demand for Collective Evolution's content is bigger than ever, except ad agencies and social media keep cutting our revenues. This is making it hard for us to continue.

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Barbara Marx Hubbard Peacefully Passed Away April 10th, 2019 ...

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May 3rd, 2019 at 11:51 pm

Barbara Marx Hubbard – Sunrise Ranch

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Barbara Marx Hubbard has been called the voice for conscious evolution by Deepak Chopra. She is the subject of Neale Donald Walschs book The Mother of Invention. And many would agree she is the global ambassador for conscious change.

At her heart, Barbara Marx Hubbard is a visionary, a social innovator. She is an evolutionary thinker who believes that global change happens when we work collectively and selflessly for the greater good. She realizes that the lessons of evolution teach us that problems are evolutionary drivers, and crises precede transformation, giving a new way of seeing and responding to our global situation.

As a prolific author and educator, Barbara has written seven books on social and planetary evolution. She has produced, hosted, and contributed to countless documentaries seen by millions of people around the world. In conjunction with the Shift Network, Barbara co-produced the worldwide Birth 2012 multi-media event that was seen as a historic turning point in exposing the social, spiritual, scientific, and technological potential in humanity.

In 1984 her name was placed in nomination for the Vice Presidency of the United States on the Democratic ticket, calling for a Peace Room to scan for, map, connect and communicate what is working in America and the world. She also co-chaired a number of Soviet-American Citizen Summits, introducing a new concept called SYNCON to foster synergistic convergence with opposing groups. In addition she co-founded the World Future Society, and the Association for Global New Thought.

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Barbara Marx Hubbard - Sunrise Ranch

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April 9th, 2019 at 6:42 am

Barbara Marx Hubbard about Marc Gafni | Marc Gafni

Posted: April 1, 2019 at 5:48 am


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November 2015

Humanity is facing a radically new situation. We are threatening life on this Earth by our own actions and simultaneously, we are gaining capacities to evolve life, personally, socially, spiritually and scientifically to a new threshold of existence itself.

At this tipping point between devolution and conscious evolution Marc Gafni serves as an evolutionary pioneer, writer, scholar, author, teacher, friend. He has tapped into the impulse of evolution. Into the direction of the life force itself.

This Impulse, as he sees it, is a divine impulse of Eros. As Marc puts it: The Universe is a Love Story. It has expressed itself for 13.8 billion years as allurement or Eros, forming ever more complex whole systems by attraction: quark with quark, electron with electron, cell with cell, human with human all the way up and all the way down, to the threshold of connecting us in greater cooperation and synergyor breaking down into further destruction.

Marc comes forth and continues the lineage of evolutionary geniuses such as Teilhard de Chardin, Sri Aurobindo, Buckminster Fuller and Jonas Salk, the first teachers that inspired me in the 1960s and guided me to respond to my fundamental life questions.

In 1945 when the US dropped the atomic bombs on Japan, I was fifteen years old. Shocked by the horror of this destruction I had asked a series of questions which have dominated my life: What is the meaning of all this new power that is good? Where is modern civilization going that we want to go? What are images of the future equal to our potential? I realized we were gaining powers we used to attribute to our gods. If we continued to use these powers in self-centered consciousness we would destroy the world but if we changed in consciousness we could evolve the world. I found that no one knew the meaning of our new scientific, technological, industrial power that was good. The powers were so new.

Gradually I found responses. First for me came Teilhard de Chardin, in his seminal work The Phenomenon of Man. He discovered the evolutionary Impulse of Creation, or God, as the direction of evolution to higher consciousness, freedom and order. That Impulse evolved through more complexity and consciousness, through greater loveaiming he predicted (written before the Internet) toward the noosphere, the thinking layer of Earth, becoming the planetary media and nervous system, about to get its collective eyes, awakening a planetary experience of love.

Then I found Sri Aurobindo, the great Eastern evolutionary sage in his masterwork The Life Divine. He traced the evolutionary impulse through all of existence, identifying the evolving human as the Gnostic human, capable of incarnating the supramental genius of evolution itself as a new being, a new humanity.

Then Buckminster Fuller, the great cosmic architect and engineer taught us that we now have the resources technology and know-how to make the world work for all without taking it away for anyone.

Then I discovered the work of Jonas Salk: the advocate of meta-biology seeking to discover the design of nature to guide us forward as conscious evolutionaries.

These great teachers as well as others in the 1960s opened the way toward the new worldview of conscious evolution, leading toward a new human we might call Homo universalis, one who embodies the spiritual, social and scientific and technological genius of humanity on this Earth and eventually in the cosmos beyond our planet.

This intense period of evolution from the 1960s through the present has brought us to the threshold of devolution or evolutionwithout evolutionary leadership and vision coming forth from any existing system.

Into this precarious field of uncertainty Marc Gafni is serving as one of our very best guides, teachers and participants in conscious evolution. He has a unique and vital key to the next stage of evolution.

Marc is a continuation of the lineage of Sri Aurobindo, Teilhard de Chardin and Buckminster Fuller. He holds that lineage in the impulse of his being and his thinking. He began as the Hebrew wisdom expression of this impulse but has now moved beyond to the place of Homo universalis, a universal human.

It is the incarnation of Eros and evolutionary impulse in what Marc calls Unique Self, leading toward Evolutionary Unique Self in his teaching and master work: Your Unique Self: The Radical Path to Personal Enlightenment, foreword by Ken Wilber, Integral Publishers, 2012.

The Unique Self is an expression of the irreducibly beautiful impulse of creation incarnated uniquely in each one of us as we learn to express our full potential and purpose toward more life, more love, more creativity.

He sees this Unique Self expressing outrageous love. As he puts it, The only response to outrageous pain, is outrageous love, That is evolutionary love. Because evolution is awesomely outrageousthat is, from no thing at all has come everything that was, is, and is now becoming!

I first met Marc during an interview several years ago. I did not know him or his work. However, as we began our conversation, point after point came forth until I realized he embodies evolution. Its not just a good idea. It is who he is in person. It is who he calls us all to become. We are in potential, the evolutionary impulse becoming conscious as what Marc calls, Unique Selves in each of us. Even more we are what Marc calls Evolutionary Unique Selves, potentially fully accessing, expressing, incarnating the impulse of creation itself as our own vocations of destiny.

This meeting served as a deep affirmation of my own life quest for the meaning of our power that is good, and has been a blessing, since at 85, I seem to becoming newer every day! My meeting with him energized me. It enlivened me, reversing, in my experience, certain physical symptoms of decline. It renewed my experience of life with full vitality and renewed purpose. I know that Marc has had similar effect on scores and scores of people over the years. That is a gift and a cross to bear.

Marc has made the powerful decision, which I applaud, to teach as a friend, a holder of wisdom and not as a classic spiritual teacher. Marc utterly rejects the mantle of authority and neither wants or claims any sort of authority over anyone. Marc is about empowering people. He tried for a time to teach within some version of spiritual teacher model because he thought it might be a beautiful form to hold people. But in the end his sense of peoples need to be empowered brought him to reject any notion of the old model and to seek a new empowered model of teacher and student which is rooted in a combination of friendship, respect, transmission and the ability to move between different relationships with full autonomy and power. Anyone who has the opportunity to study him will receive great gifts. He is one of the best teachers alive today.

As an evolutionary reader of Talmudic texts Marc describes in his masterful scholarly work, Radical Kabbalah, the world view in Hasidism which he termed nondual humanism or alternatively acosmic humanism. There is no existence independent of divinityIt is an incarnation theology that affirms the identity of the human and the divine, the dignity of desire, the affirmation of the supra-rational and the explicit democratization of enlightenment.

This describes for us brilliantly the basis of evolutionary spirituality. It is our intention to work together with others under the context of Evolutionary Spirituality to offer our contribution to vision and direction into social, political, spiritual life through books, teachings, collaboration, and by helping to connect co-creators world-wide to help make the shift from devolution toward evolution in time.

But all of this is really the tip of the iceberg. What is no less important is who Marc Gafni the person is. Here I think is his greatest gift and revelation. I have spoken and worked with literally dozens of people who work with him every day for the last years. These are people without agendas or baggage or ulterior motives. What they all share is what I have experienced myself. There is a sense of impeccability in Marcs ethics and caring. In every encounter with him he is right there with you and you feel just how much he cares. You can feel his heart and the goodness that comes from him. It would be easy for an undiscerning person to write Marc off as charming or charismatic. But this is to miss the essence of his Eros. He is truly a lover in his core. For all of us who know him well, we know that he holds within himself outrageous pain together with outrageous love.

The word radical integrity comes to mind in describing Marc. I have seen him both at moment of intense triumph and intense challenge and pain. In all of them he remains the same person. His heart is open in laughter and tears and the depth of his love. He does not fit into ordinary categories. His love is so large that people either recognize it or misunderstand it. Marc has learned over the years to become aware of his own potency and to hold it with care.

He does not love any one person exclusively. He loves, in alive and caring ways, literally dozens of people. He loves as a great friend, pouring time and energy and caring into the details of peoples lives. He gets deeply excited in meeting a cab driver and might talk to him for and hour even as he wants to honor every waiter and waitress. Perhaps his most poignant daily practice that he shares with his circle of colleagues and friends is do not accept service from someone whose name you do not know. For Marc it is more than knowing their name; it is about an intense personal I-thou recognition of what he called the irreducible dignity of every individual. Marc has lived through outrageous pain. He has responded with outrageous love. He has responded by giving us a vision of what he calls, The Universe: A Love Story. Marcs most important work is in front of him.

I am joining with many of his colleagues in demanding with love that Marc turn his gifts to writing. I and many others will write with him. There is, in his words, a new source code changing our culture which needs to be written. It will not be written by one person but rather, as Marc and our colleague Daniel Schmachtenberger likes to say, much like quantum physics, it will be written by a group of collaborators who all contribute their Unique Self. Marc is committed to the Integral framework which Ken Wilber has developed as the core framework for the source code conversation core. He seeks together with so many of us to take the next step to participate in the evolution of love.

With his books Your Unique Self, Self and Soul Prints Marc has changed the conversation around personal identity, soul work and enlightenment. With his book Mystery of Love he has changed the conversation around Eros. With his two volumes on Radical Kabbalah he has given us a vision of Nondual Humanism. With his forthcoming book on Integral Religion and Tears he is changing the conversation around ritual, prayer, the second person of God, and sacred text. With his most important work I believe yet before him, forthcoming books on Recovery, Eros, Pleasure, Meta Theory, Outrageous Love, Universe: A Love story, and more, we can look for some important and precious gifts in the future. He is a force of nature with a very kind heart. I am convinced that he is one of the key philosophers, visionaries of our generation.

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Barbara Marx Hubbard about Marc Gafni | Marc Gafni

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April 1st, 2019 at 5:48 am

Lynne Twist | Pachamama Alliance

Posted: March 19, 2019 at 2:44 am


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Lynne Twist is a co-founder of The Pachamama Alliance, and founder of The Soul of Money Institute. She has dedicated herself to alleviating poverty and hunger, and supporting social justice and environmental sustainability.

In 1995, a group of people, including John Perkins, and Bill and Lynne Twist, answered a call from the Amazon rainforest and Mother Earth herself. At the invitation of leaders of the Achuar indigenous people of Ecuador, they traveled to their Amazon home to learn more about this imminent call their hearts yearned for an answer. The Achuar shared with them the urgent threat to their lands and culture, their vision for self-determination, and a request for allies from the North who would change the dream of the modern world by shifting its culture of over-consumption to a culture that honors and sustains life.

This group committed to a partnership with the Achuar, and, upon their return to the United States, co-founded The Pachamama Alliance to carry this commitment out.

To date, Lynne is a Pachamama Alliance board member and fundraiser. She also leads journeys into the Amazon rainforest through the organizations Pachamama Journeys program.

From working with Mother Teresa in Calcutta to the refugee camps in Ethiopia and the threatened rainforests of the Amazon, Lynnes on-the-ground work has brought her a deep understanding of the social tapestry of the world and the historical landscape of the times we are living in. Her 40+ years of global work are testament to her commitment to alleviating poverty and hunger and supporting social justice and environmental sustainability.

Her journey has led to features in over 10 films, including: The Shift (Michael Goorjian, 2010), Crude Impact (James Jandak Wood, 2006) and Women of Wisdom and Power (Lili Fournier, 2000) and Money & Life (Katie Teague).

In addition, she has been interviewed by dozens of media outlets including The Huffington Post, Mehmet Oz Radio, Oprah and Friends Radio, NPR, The Chicago Tribune, The San Francisco Chronicle and PBS.

A sought-after speaker, Lynne travels the world giving keynote presentations and workshops for conferences including: United Nations Beijing Womens Conference, Nobel Womens Conference on Sexual Violence, State of the World Forum Conference, Alliance for a New Humanity Conference with Deepak Chopra, Synthesis Dialogues with His Holiness the Dalai Lama and the Governors Conference on California Women, among others.

In addition, she has co-presented and shared the stage with some of todays most influential thought leaders including: Angeles Arrien, Marianne Williamson, His Holiness the Dalai Lama, F.W. de Klerk, Stephen Covey, Riane Eisler, Deepak Chopra, Barbara Marx Hubbard, Jane Goodall, Jean Houston, Roshi Joan Halifax and Archbishop Desmond Tutu.Watch Lynnes talk at TEDx WallStreet

In 2003, Lynne founded The Soul of Money Institute. The Institute is a center for exploring and sharing the best practices, theories, and attitudes that enable people to relate to money and the money culture with greater freedom, power, and effectiveness.

Lynnes book, The Soul of Money, is a wise and inspiring exploration of the connection between money and leading a fulfilling life. This compelling and fundamentally liberating book shows us that examining our attitudes toward money how we earn it, spend it, invest it, and give it awaycan offer surprising insight into our lives, our values and the essence of prosperity. Through moving stories and practical principles, Lynne demonstrates how we can replace feelings of scarcity and guilt with experiences of sufficiency and freedom.

In this book and its audio CD workshop, Unleashing the Soul of Money, Lynne shares from her own life and work a journey illuminated by remarkable encounters with the richest and poorest people on earth, from the famous (Mother Teresa and the Dalai Lama) to the anonymous but unforgettable heroes of everyday life.

Lynne has also contributed chapters to more than ten books, including:

She has also written numerous articles for RSF Quarterly, Fetzer Institute, Noetic Sciences Quarterly, and YES! Magazine, among others.

Lynnes ideas help transform our perspective on abundance, gratitude, generosity, and what is enough. Her work is based upon the following principles:

Through The Soul of Money Institute, Lynne has worked with over 100,000 people in 50 countries in board retreats, workshops, keynote presentations and one-on-one coaching in the arenas of fundraising with integrity, conscious philanthropy, strategic visioning and having a healthy relationship with money, when you make it, spend it, donate it or invest it.

Lynnes Soul of Money Institute clients cover a wide variety of profit, social profit (nonprofit) and educational institutions including: Nobel Womens Initiative, Microsoft, Procter & Gamble, Charles Schwab, United Way, The Red Cross, Amnesty International, Sierra Club, Women Presidents Organization, Young Presidents Organization, Entrepreneurs Organization, Environmental Protection Agency (EPA), The Stanford Business School, MIT Sloan School of Management and Harvard University.

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Lynne Twist | Pachamama Alliance

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March 19th, 2019 at 2:44 am

Steering Toward the Omega Point: A Roundtable Discussion of …

Posted: January 21, 2019 at 10:44 pm


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Table of ContentsIntroduction: Science in a Spiritual Key, by David Sloan Wilson and Kurt JohnsonSynopsis of Does Altruism Exist? Culture Genes and the Welfare of Others, by David Sloan WilsonCommentary 1: The Sacred and the Secular Can Unite on Altruism, by Kurt JohnsonCommentary 2:When It Comes to Climate Change, Altruism Better Exist, By Richard ClugstonCommentary 3:The Wolves of Wall Street and Superorganisms: How Social Justice Should Mimic Our Cells,by Barbara Marx Hubbard, Zachary Stein, and Marc GafniCommentary 4:Does Altruism Exist? Wrong Question; Right Answer, by David KortenCommentary 5: Insects Model their Societies on Altruism. We need to become Planetary Altruists, by Rev. Mac LegertonCommentary 6:Altruism Comes with Age, by Kevin BrabazonCommentary 7:Altruisms Path and the Rebirth of Spirituality, by Doug King and Mike MorrellCommentary 8:Altruism and Integral Spirituality, by Ken WilberDiscussion Questions about Does Altruism Exist?Reply to Commentaries on Does Altruism Exist?: Integrating Science and Spirituality through Action, by David Sloan WilsonReferences

Introduction: Science in a Spiritual Keyby David Sloan Wilson and Kurt Johnson

Does Altruism Exist? Culture, Genes, and the Welfare of Others (hereafter DAE), uses modern evolutionary theory as a navigational guide to answer a question that has been posed for centuries. It also offers a post-resolution account of multilevel selection theory, which has been controversial among evolutionary theorists for over half a century. This roundtable provides a discussion of DAE by commentators who have diverse backgrounds but share two things in common: 1) They are thoroughly accepting and informed about science; and 2) they are each in their own way spiritual.

The very concept of blending science and spirituality is likely to ring alarm bells in the minds of many people. Whatever spirituality is, it lives next door to religion. Religion and spirituality can be studied with the tools of science, but thats not the same thing as being religious and/or spiritual. People who call themselves spiritual but not religious are likely to be suspected by some of being self-indulgent New Agers who will believe anything and have questionable taste in music and art to boot. The same people might also sometimes regard scientists as boring, narrow minded, and clueless about the questions most worth asking about life.

The story of how we started to work together and organize this roundtable might help to explain how science and spirituality can be blended, like a two-part harmony. Both of us have our PhDs in evolutionary biology. DSW specializes on the evolution of social behavior and KJ specializes on insect systematics and biogeography, including the Blues, a group of butterflies that was also studied by the novelist Vladimir Nabokov, causing KJ to become a biographer of Nabokov as a scientist in addition to his own career as a scientist (go here and here for more).

Both of us have a strong interest in religion and spirituality. DSW studies them as a scientist, in academic articles and books such as Darwins Cathedral and The Neighborhood Project, which includes one chapter (We are Now Entering the Noosphere) on Pierre Teilhard de Chardin and another (Body and Soul) on how words such as soul and spirit can be understood from a purely naturalistic perspective . KJ became a Christian monk between obtaining his Masters and PhD degrees and now helps to lead a worldwide movement called Interspirituality, as he recounts in his book with David Robert Ord titled The Coming Interspiritual Age (hereafter CIA). Thus, one might say that DSW studies spirituality while KJ lives it in a way that he regards as fully compatible with being a scientist.

We met in the spring of 2015 thanks to one of DSWs research projects funded by the John Templeton Foundation, which studies religion and spirituality in the context of everyday life in Binghamton New York. A pastor named Wilfredo Baez approached DSW with the idea of organizing a symposium on Interspirituality featuring KJ as the main speaker. The event was held in the First Congregational Church on the corner of Main and Oak streets, whose pastor, Arthur Suggs, had become enthusiastically involved. The audience included mostly residents of the city with only a sprinkling of academic types. Binghamton is like Everytown, USA and most of the people sitting in the pews looked like regular churchgoers. They had become disillusioned with the Christian religious experience, however, and were animated by the concept of Interspirituality.

What is Interspirituality? KJ was able to explain it in very simple terms. He said that all major religious traditions converge on a common awareness that everything is interconnected. When this awareness is taken seriously, certain ethical conclusions follow. Namely, it becomes difficult to defend parts of the system against other parts of the system. Reflecting and acting on this basis allows people to transcend their particular religious and spiritual traditions (what KJ called first-tier consciousness) and find common ground (what KJ called second-tier consciousness). This is true for people who devote their whole lives to contemplation, such as His Holiness the Dali Lama (e.g., his book titled Beyond Religion: Ethics for the Whole World) and Brother Wayne Teasdale, who was one of KJs spiritual mentors. Judging from the people attending the Binghamton event, it could also be true for residents of Everytown, USA.

Listening to KJ caused DSW to have a 2 + 2 = 4 moment, an epiphany that immediately seemed obvious in retrospect. Religious traditions were not alone in reaching the conclusion that everything is interconnected. They were joined by scientific traditions such as physics, complex systems thinking, and ecology. No wonder that scientists from these traditions had a way of developing their own forms of spirituality, such as the creed of Deep Ecology developed by the Norwegian eco-philosopher Arne Naess. Second-tier consciousness was truly a place where religion, spirituality, and science could meet on common ground.

Our first encounter is captured as an interview that DSW conducted with KJ at the end of the Binghamton symposium, which was published in the Evolution Institutes online magazine This View of Life. Afterward, we dove into each others work. KJ read DAE and could immediately appreciate its import for the Interspiritual movement. As he recounts in his contribution to the roundtable, Interspiritualists have already embraced evolutionary and ecological concepts, especially of the holistic variety. Their appreciation is reflected in book titles such as Sex, Ecology, Spirituality: The Spirit of Evolution by Ken Wilber and Birth 2012 and Beyond: Humanitys Great Shift to the Age of Conscious Evolution by Barbara Marx Hubbard. However, their holistic view of evolution ran counter to the main narrative in scientific thought that evolution is all about selfishness. The post-resolution account that KJ encountered in DAE was a far cry from what he had learned as a graduate student. Group selection was now accepted as a strong evolutionary force (especially for human evolution), altruism could be explained at face value as a product of group selection, the concepts of organism and society had merged, and planetary altruism required consciously selecting policies with the welfare of the planet in mind. For the Interspiritualist, the new scientific account reported in DAE was like sailing with the wind rather than against it.

DSW read CIA and was added as a speaker to an event in Colorado titled From Self-Care to Earth-Care, which also included Ken Wilber. KJ was especially eager to get DSW together with Wilber, whose books on what Wilber called Integral Spirituality have been translated into over 30 languages. When DSW began familiarizing himself with Wilbers writing, he was pleased to discover that although Wilber might be guilty of being an extreme generalist, he was thoroughly committed to methodological naturalism and was not tempted by the excesses of New Age beliefs or post-modernism. Health issues prevented Wilber from personally attending the event but he met privately with the other participants and prepared a lengthy video that was shown at the event and is available online. An excerpt is included in this roundtable. DSW has written about the event and its aftermath in a series of essays titled My Spiritual Journey on the Evolution Institutes Social Evolution Forum.

This roundtable, which is the first of three, features diverse thought leaders. Some specifically identify with the Interspiritual movement, while others are better characterized as engaged in discussions of evolutionary consciousness, social change from moral and ethical perspectives, and in meeting major global challenges at the level of politics and policy. Some of them know each other through mutual participation in international forums and committees, particularly those of the United Nations non-governmental agency community. The second and third roundtable forums will be published in other outlets so they can collectively reach the broadest and most diverse audience.

We end our introduction with an observation about the tone of the commentaries. The word spirit is derived from the Latin spiritus, which means breath and is also the root of inspire. Spiritual prose is designed to inspire, to appeal to the heart in addition to the mind and above all to move the reader to act, since spiritual experience is empty if it doesnt lead to practice. This kind of prose might seem odd and even inappropriate to some readers who are accustomed to more value-neutral scientific prose, but it is part of what it means to sing science in a spiritual key. What makes it spiritual is its inspirational quality. What makes it compatible with science is its commitment to methodological naturalism. It is indeed possible to be spiritual and scientific at the same time.

Synopsis of Does Altruism Exist? Culture, Genes, and the Welfare of OthersThe following synopsis of DAE will provide useful background for the commentaries.

Introduction: Altruism and Evolution. The question Does Altruism Exist? might seem like a silly topic for a book but the claim that it does not exist has a long history in philosophical, political, economic, and biological thought. Add to this that the word altruism did not exist until coined by the humanist philosopher Auguste Comte in 1851 and we have a question that takes into deep intellectual waters. In this book I use evolutionary theory as a navigational guide. The question of whether altruistic traits (defined in terms of action) can evolve has been controversial among evolutionary theorists in the past but has been largely resolved. This book offers a post-resolution account.

Chapter 1: Groups that Work. Two meanings of altruism need to be distinguished, which refer to: 1) how people act and; 2) the thoughts and feelings that cause people to act. These two meanings exist in a one-to-many relationship; any given action can be motivated by more than one set of thoughts and feelings and our preference for one set over another is based primarily on the actions that they produce. Altruism defined in terms of action is closely related to group-level functional organization, which requires members of groups to perform services for each other. We can therefore begin with the question Do functionally organized groups exist?, which is simpler to answer than Does altruism exist?. The answer is yes for both human and nonhuman species. At least some of the time, social groups are so functionally organized that they invite comparison to single organisms.

Chapter 2: How Altruism Evolves. The following premises are so basic that they are unlikely to be wrong: 1) Natural selection is based on relative fitness; 2) Traits that are for the good of the group seldom maximize relative fitness within groups; 3) A process of between-group selection is therefore required to explain the evolution of functionally organized groups. As E.O. Wilson and I put it in a 2009 article, Selfishness beats altruism within groups. Altruistic groups beat selfish groups. Everything else is commentary. In a multi-tier hierarchy of units (Multilevel Selection Theory), the general rule is adaptation at any given level requires a process of selection at that level and tends to be undermined by selection at lower levels. These statements are true not only for the highly self-sacrificial traits typically associated with altruism, but also for most of the coordination mechanisms required for groups to function as adaptive units. The balance between levels of selection is not static but can itself evolve. A major evolutionary transitionfrom groups of organisms to groups as organismstakes place when mechanisms evolve that suppress disruptive forms of selection within groups, causing between-group selection to become the primary evolutionary force.

Chapter 3: Equivalence. The controversy over group selection was resolved, not because one side won but because all theories of social evolution (e.g., MLS theory, Inclusive Fitness Theory, Evolutionary Game Theory, and Selfish Gene Theory) were shown to rely upon the same three premises listed in Chapter 2. They offer different perspectives on the same causal processes, rather than invoking different causal processes. Arguing one against the others is like someone who knows only one language arguing that other languages are wrong. The concept of Equivalencetheoretical frameworks that deserve to coexist by virtue of offering different perspectivesshould be part of the basic training of scientists, along with the concept of paradigms that replace each other and the process of hypothesis formation and testing that takes place within each paradigm and equivalent framework. The amount of time and effort saved avoiding pointless controversy would be colossal.

Chapter 4: From Nonhumans to Humans. Answering the question Does Altruism Exist? requires a consideration of humans per se in addition to the evolutionary forces that apply to all species. Our starting point is the concept of major evolutionary transitions described in Chapter 2. In most primate species, members of groups cooperate to a degree but are also each others main rivals. Our ancestors became evolutions newest major transition through the ability to suppress disruptive self-serving behaviors within groups, so that between-group selection became the dominant evolutionary force. Teamwork is the signature adaptation of our species. Teamwork includes physical cooperation such as hunting, gathering, childcare, defense against predators, and offence and defense against other human groups. Teamwork also includes mental cooperation, including maintaining an inventory of symbols with shared meaning and transmitting large amounts of learned information across generations. Cultural evolution is a multi-level process, no less than genetic evolution, leading to the mega-societies of today. The concept of human society as like a single organism has a venerable history as a metaphor, but now it stands on a stronger scientific foundation than ever before.

Chapter 5: Psychological Altruism. The previous chapters were required to make sense of altruism defined in terms of action. The distinction between proximate and ultimate causation in evolutionary theory can make sense of altruism defined in terms of thoughts and feelings. Ultimate causation refers to the environmental forces that act upon heritable variation, winnowing certain traits from many other traits that could have existed. Proximate causation refers to the mechanistic basis of any given trait that evolves. Human thoughts and feelings are proximate mechanisms, resulting in actions that are winnowed by natural selection. Proximate and ultimate causation stand in a many-to-one relationship. Just as there are many ways to skin a cat, any given altruistic act can be caused by more than one set of thoughts and feelings. It is important to know the motives of a social partner to predict how he or she will behave in the future, but insofar as two sets of motives result in the same suite of behaviors over the long term, there is no reason to prefer one over the other, any more than we care much whether a person who owes us money pays by cash or check. Proximate mechanisms that cause people to behave altruistically, defined in terms of action, need not qualify as altruistic, defined in terms of motives. Part of taking cultural evolution seriously means that the same altruistic actions might have different psychological motivations in different cultures. The fate of any given psychological mechanism that leads to altruistic action depends critically on the environment, including the human-constructed environment.

Chapter 6: Altruism and Religion. The secular utility of religion, as Emile Durkheim put it, has been debated ever since religion became the subject of scholarly debate, but the study of religion from an evolutionary perspective has established its secular utility better than ever before. In other words, most enduring religions do an impressive job fostering altruism, defined in terms of action, among members of religious communities. Surprisingly, however, altruism defined in terms of thoughts and feelings is foreign to the imagination of most religions. Instead, religious narratives tend to portray normative behaviors as good for everyone and deviant behaviors as bad for everyone. This portrayal is more motivating and leads to more decisive action than puzzling what to do when a behavior is good for self and bad for others or good for others or bad for self. This begins to explain why the word altruism didnt exist until it was coined by the humanist philosopher Auguste Comte in 1851, as a way to portray his Religion of Humanity as morally superior to the Christian doctrine of original sin and salvation through Christ.

Chapter 7: Altruism and Economics. The concept of the invisible hand in economics, which posits that a society can function well without anyone having the welfare of the society in mind, poses one of the strongest challenges to the question of whether altruism does or should exist (e.g, whether it should be replaced by a price system that relies on self-interest and does a better job of organizing large-scale society). The idea that the unregulated pursuit of self-interest robustly benefits the common good is absurd from a multilevel evolutionary perspective. Nevertheless, nature offers outstanding examples of the invisible hand in the form of societies that function well because they are units of selection (e.g., multicellular organisms or social insect colonies) without their members having the welfare of the society in mind (e.g, cells and social insects, which dont even have minds in the human sense of the word). When applied to human societies, this view of the invisible hand leads to the robust conclusion that policies must be formulated with the welfare of the society in mind, even if the proximate mechanisms that are selected do not require having the welfare of society in mind.

Chapter 8: Altruism in Everyday Life. The broad conception of altruism mapped out in this book can also be called prosocialityany attitude, behavior, or institution oriented toward the welfare of others and society as a whole. Abstract arguments about the invisible hand in economics can be brought down to earth by considering individual differences in prosociality in real-world environments such as city neighborhoods, schools, and workplaces. Converging lines of evidence suggest that prosociality is a master variable for human welfare. Being surrounded by highly prosocial people results in multiple assets. Being surrounded by people who are low in prosociality results in multiple deficits. Highly prosocial people are vulnerable to exploitation by people low in prosociality, however, and most people are conditional in their expression of prosociality. In other words, the basic dynamic of multilevel selection plays itself out in everyday life, with the conditional expression of behaviors occupying a role that is roughly analogous to genetic evolution. Hence, the same social environments that would result in the genetic evolution of prosociality also result in the expression of prosociality among behaviorally flexible people. Knowing this is profoundly useful for public policy formulation.

Chapter 9: Pathological Altruism. It is common to think that selfishness comes in good and bad forms but that only good can come from altruism. As soon as we begin thinking about altruism as a social strategy that can evolve under some circumstances but not others, then it becomes obvious that altruism, too, can have pathological consequences. Counseling someone to be altruistic when they live in a social environment that does not favor altruism is like declawing an alley cat. It is the alley (i.e., the social environment) that needs to be changed. Altruistic thoughts and feelings can result in pathological outcomes when evaluated in terms of actions, such as negative codependency. Then we have the basic dynamic of multilevel selection, which causes altruism expressed within lower-level units to become disruptive for higher-level units (e.g., terrorism). These pathologies remind us that altruism is worth wanting only to the extent that it leads to prosocial outcomes at a planetary scale.

Chapter 10: Planetary Altruism. Altruism existsin the form of traits that evolve by virtue of benefitting whole groups, as a criterion that people use to select their behaviors and public policies, and as a broad family of thoughts and feelings that cause people to agree with a statement such as I think it is important to help other people. Yet, this book has been critical of some ways that altruism is traditionally studied. Philosophical discussions and psychological research often place too much emphasis on defining altruism in terms of proximate mechanisms (thoughts and feelings) when a more fully rounded approach is needed that includes proximate causation, ultimate causation, and their many-to-one relationship. Philosophers rely excessively on their own intuition, as if what they regard as altruistic is likely to be culturally universal, whereas cultural variation in proximate mechanisms is expected from an evolutionary perspective. The more fully rounded conception of altruism outlined in this book is needed to solve the problems of modern existence, which require functional organization at the planetary scale. Key insights are that the design principles required for group-level functional organization are scale-independent and that policies that benefit the planet must be selected with the welfare of the planet in mind. In our role as policy selectors, we must become planetary altruists.

Commentary 1The Sacred and the Secular Can Unite on Altruism By Kurt Johnson

As a person with professional training and lifelong career activity in both evolutionary biology and comparative religion (including the contexts of contemplative life and what is often today called sacred activism) I want to recount here what got me VERY excited about the main idea in Does Altruism Exist? Culture, Genes and the Welfare of Others (hereafter DAE)- and what, to me, comprise its broad and truly historic implications. After all, we are not dealing here with just a new book but a paradigm shift in evolutionary biology itself.

When I first completed a detailed reading and markup of DAE, from both my professional biological and comparative religion backgrounds, I said to myself finally, after decades of sacred activists and social progressives feeling their social idealism was doomed to be an upstream battle against a hostile, unkind, and even cruel evolutionary process, here is a view of evolution, claiming to be the new mainstream, that paints a very different picture one of the evolutionary process preferring structures that serve the well being of the whole and not just the desires of this or that powerful individual or self interest group. What a difference from the reductionist extremes of random-neutral, who knows where its going?, theres nothing we can do or even control and power is the only way (as with old-time Marxist-Leninism, National Socialism or even modern corporate plutocracy)!

Further, I heard the book proclaiming that the development of such holistically serving cultural structures is in our hands, as a consequence of the conscious choice associated with humanitys uniquely sentient process of cultural evolution. In a way, this had Teilhard de Chardins noosphere written all over it.

Further, I saw an explanation of why our world is now full of dysfunctional organizational principles when it could be one filled with functional organization principles if WE took our creative role in the cultural evolution process. Most of my humanist friends had thought we had arrived at todays current dysfunctions somehow by accidente.g. we did the best be could, what went wrong? etc.

For me, on the largest face, this evolutionary altruist view signaled a potential joining of hopes and dreams of both sacred and secular activists alike no matter that one saw a world driven by divine providence (or cosmic self-organization) while the other envisioned just random processes of innovation and natural selection. In the new evolutionary view, as David Sloan Wilson says, both camps couldperhaps be simply positive and, further, share a simply positive emergent world.

After all, this evolutionary process selects directly on actions, not their proximal cause narratives. These narrativesalways a cause of conflictmight, in a truly intelligent Homo sapiens, become quite secondary. And this, I saw, was also the message of Interspirituality, an evolutionary emergence in religion and spirituality which also holds that religious narratives can become secondary to spiritual solidarity around basic shared values, ethics, and ideals at the heart of all the worlds Wisdom Traditions. I elaborated this view in my book with David Ord, The Coming Interspiritual Age, which speculates on how religions similar spiritualism, ethics and value foundations might become part of the worlds solutions, and not either just irrelevant or an ongoing part of worlds divisive problems.

Further, wasnt this view what had always been the great ethical manifold of founding Humanists such as Felix Adler (see, for example, An Ethical Philosophy of Life )? They also believed that ethical and values-related actions could be held in common among people of entirely different religious narratives.

This, to me, made DAE quite revolutionary just as revolutionary as what I was hearing at comparative religion conferences where religions were saying to heck with catastrophic end-of-the-world scenarios, what about constructive beginning-of-a-new-world scenarios? and noting that the latter, if true, were here now, and in our hands as well..

Evolution in DAE painted a very different picture than what the public seems to have assumed is a mainstream science view. I remembered that when doing my evolutionary biology doctorate in the late 70s group selection and altruism were out (as was continental drift, and the bird-dinosaur relationshipboth no brainers today) and the selfish gene and social Darwinism were in. My thinking then, as a younger graduate student, was that the orthodox view was so counterintuitive. So, it was gratifying to read, in DAE, the track by which, finally, group- and multi-level- selection, and all their implications, were now the consensus view.

I was also excited because I am a big utilizer of integral theory and integral vision (from the work of Ken Wilber, Don Beck, and others). Their vision, that all (and very different) kinds of conversations can, must, and need to be on the table globally today from the best of most subjective to the best of most objectiveto me is just common sense. When I heard the co-discover of DNA, Dr. James Watson, say (on TVs Charlie Rose) that understanding consciousness was the next great discovery of humankind but that the worlds spiritual traditions had absolutely nothing to contribute to that conversation, I agreed with Wilber that this was, unfortunately and tragically, the gold standard of ignorance from an otherwise brilliant man. It also demonstrated how dramatically silo-ed our planets worldviews are, precisely at a time when they need to be moving into a convergent conversation.

However, David Sloan Wilson was advising much the same as Wilber that divergent worldviews are all senses of meaning, over time create lineages of meaning, and that all these ways of knowing have a certain equivalence in working out, and working through, a global conversation where all the aspects of who we are as humans are on the table for discernment of our world future and direction.

In July 2015, Wilber and Wilson joined me, and colleagues, at a From Self Care to Earth Care conference in Denver, Colorado. A video of Wilbers presentation is now available on YouTube and, as of this writing, has over 12,000 views. Wilber emphasized that nearly 70% of world religions are stuck at the magic/mythic/literalist level (or style) of religionthe one based on the general rubric of I am right and you are wrong (and, in the conflicts we see in the name of religion, often dead wrong). As Wilber pointed out, the ongoing inherent violence within how religion is most often practiced by Homo sapiens is a global tragedy. It is particularly tragic because the more highly evolved practices of religious spirituality actually often embody the qualities of love, kindness, mutuality, nurturingyes, altruismtaught by the founders of near all of these historic traditions. We must, he said, pay profound attention to the cultural evolution needed to rectify this imbalance. That is, we must address how the practice of religion can cease to be one of the major problems for the worlds future, and become part of the solution. This view is also at the heart of the message of DAE.

Further, at the global cultural level, the problems of the spirituality/ reductionist divide requires serious attention. Today, we have very well-meaning people believing, on the one hand, that subjective/ spiritual experience is an important part of the makeup of human beings (wired into us some even say) and that this dimension must be figured into the collective skillsets of how human beings move forward in the future. Meantime, others believe spiritual/ subjective experience is nothing more than pre-rational superstition, a part of our past, which must be abandoned in favor of our intellectual and technical skills. Subjective experience, whatever it is, shouldnt be taken seriously, other than perhaps the phenomenon of falling in love (again, whatever that is).

This divide is a real, and huge, problem at the global level. Certainly if you talk to a well-meaning, well- and conventionally-educated, yet fully ethical, mainland Chinese citizen, the modern materialist view stands out, as does the antipathy toward that vendor of old-time superstition The Dalai Lama. Never mind, or never mention, all the political prisoners in Chinese jails or The Dalai Lama saying, the problem with the Chinese government is simply that they dont understand kindness.

There can be no doubt that the world is at a divide regarding the kind of future it may have. As David Sloan Wilson warns, if we dont take seriously our sentient role in our own cultural evolution, and select the kinds of structures that promote global welfare, evolution might just take us somewhere we dont want to go, like global political or economic dictatorship.

So, as well, Does Altruism Exist?, along with being a harbinger of hope, is also a great warning shot across the bow for modernity and post-modernity as well, which is entirely another conversationbut one I hope will also occur.

Commentary 2When It Comes to Climate Change, Altruism Better Exist.By Richard Clugston

David Sloan Wilson defines altruism as a concern for others as an end in itself. Even Adam Smith recognized this inThe Theory of Moral Sentiments (he would be horrified to learn how his other book, The Wealth of Nations, is misunderstood today). Smith wrote: How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortunes of others, and render their happiness necessary to him, though he derives nothing from it.

The contribution of Does Altruism Exist? is critical. Seeing group selection as foundational, along with individual (reproductive) selection is a kind of dialectic that drives us to both individuate and integrate that makes us become fully individual and fully collective. Indeed, if we, you and I, are products of incredible cooperation between many entities on many levels, ultimately producing the great gift of evolutionour consciousnessit is tragic we are so sadly preoccupied with so many trivial considerations.

As Ken Wilber says in his comments on Wilsons work, the arrow of time shoots toward an ever differentiating and integrating identity, which he summarizes as growing up (about learning and knowing about as humanity continues to mature) and waking up (that more enigmatic element in gut and heart that also fundamentally underpins the maturing process of humankind). It is an important synchronicity that Wilsons workpointing to the actual mechanisms of cultural evolution is getting major attention just at the time when Wilber is differentiating these complementary aspects of human development.

At face it is not an easy process, nor one in which it is easy to remain optimistic. Lifes preponderance of suffering, for so many red in tooth and claw, or Auschwitz factor certainly clouds our appreciation of the altruistic, collaborative element. But the contributions of both of these men are asking us to take a look at the whole package.

Overall, across the underlying eco-system or biosphere, there appear to be three basic relationships between organisms in nature: predation, commensalism, and symbiosis. In ecology, commensalism is a class of relationships between two organisms where organism benefits from the other without affecting it. This is in contrast with mutualism (symbiosis) in which both organisms benefit from each other, amensalism, where one is harmed while the other is unaffected, and parasitism, predation, and competition, where one benefits while the other is harmed.

In the sentient realm where Homo sapiens makes conscious choices (call it, if you like, Teilhards noosphere), we then see the challenge of the design characteristics or principles fundamental to creating collaborative social systems that protect and nurture the commons. In this realm arises the Hope (echoing that classic title of Andrew Harveys foundational book on sacred activism) that we can evolve into something better-our great work.

This requires a paradigm shift to an ecological/ evolutionary orientation to life, a new sensibility of Earth as alive, and a restructuring of institutions accordingly (particularly economics). Many have been pointing to the need for a new worldview that moves us out of the mechanism, reductionism, anthropocentrism, utilitarianism of modernity, toward post-secular societies.

Earth systems scientists and cosmologists, nature poets and mystics, religious leaders and ethicists are converging on an understanding of Earth as a vulnerable, interconnected and interdependent living system. We humans are a part of nature and dependent on the vitality of ecological systems for our well-being. Increasingly, scientists and practitioners of diverse spiritual traditions are awakening to Earth as a community of subjects, which deserve our respect and care, especially in an age many now call the Anthropocene.

This is a convergence of new and old, scientific and spiritual understandings of who we are in the Earth community, and how we create mutually enhancing human-earth relationships. Contributions include evolutionary and complex-systems worldviews and new cosmologies, to phrase only a few, Mary Evelyn Tuckers The Journey of the Universe, Albert Schweitzers Reverence for Life, Rachel Carsons Sense of Wonder, the native American connection to all my relations, Arne Naess Deep Ecology, Thomas Berrys Communion of Subjects, Aldo Leopolds Land Ethic, The Earth Charter, and the affirmations of compassionate religious traditions based on new unity consciousness universal Christologies, seeing all beings as Buddhas, and a Coming Interspiritual Age.

And into this arena steps evolutionary science with its declaration that Group- and Multi-Level- Selection are real and select for processes and structures that serve the whole, and not just self-interest groups. We have David Sloan Wilson describing the nuances of the more interior aspects of what propels cultural evolution, within the larger patterns of material evolutions just as Ken Wilber declares that evolution is progressing in all of his four quadrants that is, reality as understood and experienced in all of first-, second- and third-Person and third Person plural.

According to Peter Brown, an overarching paradigm in this new and emerging understanding is an evolutionary and complex systems theory worldview (ECSWV) greatly enriched by developments in thermodynamics, genetics, systems theory, physics etc, especially since WWII. In this framework biological evolution is a special case, which occurs within the context of an evolutionary universe The most fundamental truth in environmental science is that everything is connected to everything else, or that all activities in biological reality, including human activities, are embedded in, and interactive with the whole of the ecosphere [1].

What does this understanding of our group, altruistic, interconnection with all life, our awakening to the soul of things, imply for how we live our lives, organize our communities and workplaces, revise our economic and social policies at all levels of government?

Drawing on David Sloan Wilson and Elinor Ostroms work, it implies that we would identify with and care for the commons, e.g. the atmosphere, oceans, all common pool resources, by conducting our group policy and practice making according to the design principles.

In the 70-year journey of the United Nations, the most recent negotiations over the new (Post-2015) UN Development Agenda actually are manifesting such a concern for the interconnected and fragile biosphere we are part of. And the negotiations (between 193 nation states and other stakeholders) are also, remarkably, manifesting most if not all of the design principles.

As environmental and social deterioration has accompanied rapid economic growth, even the most established governments are recognizing the fact that transformative change is needed, and business as usual is not an option[2]

They recognize we must redefine what development is for. Development both economic and personal and more broadly evolution, is not primarily about short-term dominance and economic gain (thereby owning, consuming and controlling ever more goods and services)-the selfish gene. Rather it is about building those conditions and capacities necessary for full human development for all in a flourishing Earth community. To paraphrase The Earth Charter, after basic needs are met, development should be about being more, not having more. Real transformative change will require the reorientation of development goals to support psychological and spiritual growth and sustainable living. It will encourage those with more than they need to give to those who lack the basic necessities for life.

In September 2015, world governments have adopted new, universal sustainable development goals that incorporate the unfinished business of the MDGs into a broader framework. SDGs are to be the guides (a sort of dashboard) for this transformative change. They are intended as a set of action- oriented, concise and easy to communicate goals that could help drive the implementation of sustainable development. The 13 UN Intergovernmental Open Working Group (OWG) meetings led to the completion of the Zero Draft of the SDGs in July 2014. Then, various UN offices and civil society organizations analyzed these 17 goals and 169 targets and made recommendations for their improvement.

This extensive process (including the monthly intergovernmental negotiation sessions so far preparing for the Fall Post 15 Summit) has been remarkable in terms of the consensus for seeking transformative change guided by an integrated triple bottom line and determination to place the resultant new understanding of sustainable development at the center of national and international development, starting with United Nations own agencies. In the monthly intergovernmental negotiations, governmental representatives have repeatedly affirmed the need for transformative change guided by a new framework for development that would eliminate poverty, promote the breadth of human rights, ensure equitable and inclusive economic growth-all within planetary boundaries. (UN Sustainable Development Knowledge Platform, Sustainable development Goals Report, 2014 and other sources)

In concluding my comments, I want to point to Pope Francis recent challenge. His Encyclical (Laudato Si) is a rallying point for ensuring that people understand the magnitude of the challenge facing us and for embracing the moral imperative to reorient our hearts and minds as well as our economic and social policies, to create a world that works for all. He terms this integral ecology, which integrates questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor.

Laudato Si challenges us to make three major shifts:

Commentary 3The Wolves of Wall Street and Superorganisms: How Social Justice Should Mimic Our CellsBy Barbara Marx Hubbard,Zachary Stein, andMarc Gafni

The New Paradigm Is Old HatHeterodox evolutionary discourse has long entertained the emergence of what Wilson calls superorganisms. These are emergent phenomena that functionally integrate lower-order organisms as parts, lessening within group selection pressure, making the many into one, and thus fostering the evolution of a new organismic totality. Over the years this idea led many to suggest the (inevitable?) emergence of some kind of new evolutionary eventa superorganism of humans. Wilson is interested to argue that, now, with new evidence, we finally really know that, for example, cooperation can have an impact on evolution via group selection, even as it seems counterintuitive to cooperate at the level of individual selection. Moreover, the dynamic systems and evo-devo researchers have been on to something: emergence often works via symbioses and cooperation, especially at the cellular and ecosystem levels. This provides a new and better platform for understanding human ethical and moral action in evolutionary terms.

We strongly support these directions and expansions in mainstream evolutionary science. We would only like to note here that heterodox evolutionists have already spilled a lot of ink about the role of morality, self-consciousness, and group-consciousness as a factor in evolution. This tradition has spent more time looking into the implications of evolutionary thinking for the self-understanding of the species, and less time working with models of mechanisms and exteriorities.[4] So the question of whether altruism exists has not been as important as questions about the many forms of selfless behavior, as well as the higher levels of moral development individuals can attain while becoming a part of something larger than themselves.

In particular, the focus has been on this question: What would it really mean for our humanity if we become swept up into a superorganism, as if becoming cells organized for the benefit of some larger organelle? This is a profoundly important ethical question, and it tends to evoke, when asked, a religious or spiritual state of mind.

Some us who have been actively asking such questions have also sought to refine the phenomenology of moral consciousness associated with evolutionary emergence in human groups. The key focus is how to strike a balance between what Wilson calls (unfortunately) selfishness and altruism. We call them autonomy and communion. Too much of either and any group is pathological. Too much communion and you get a kind of totalitarianism or coercive fascism. Too much autonomy and you get narcissists and rouges, lawlessness and violence (like the wolves of Wall Street Wilson laments). These are the kind of phenomena studied in the field of conscious evolution, where the evolution of human consciousness itself is taken as both object and subject.

The First Age of Conscious Evolution[5]Everything we know about evolution suggests that it is basically inevitable that evolution on Earth will again shift to a higher level (that is, if it continues at all, which is a big if). This shift will not only be of physical systems, exteriors, but also of interiors, of consciousness. And this evolutionary leap will take the form of a crisis. It is this crisis that we are in the midst of right now. This crisis is not only to do with the geohistory of technology and the limits of the biosphere; it is also a crisis of self-understanding. Consciousness and self-understanding are not epiphenomenalthey are not merely supervening or reacting to a more basic bio-technological basehuman consciousness and self-understanding are driving the global crisis at all levels.

Wilsons book is one that says, in so many words: it is conscious evolution from here on out: we are able to know and do too much to pretend otherwise: we must consciously orchestrate the future of the planet and the biosphere (We may be putting words in his mouth). We agree wholeheartedly! Our generation is in an unprecedented position to take responsibility for participating in profoundly generative and destructive evolutionary crises. The question is: can we understand our crises in cosmic context, as opportunities for the emergence of the unprecedented, and as invitations into a higher form of life? Can we merge and unify as fundamentally just and ethical unity or federation of all humanity in a time of crisis?

Issues of Identity: The Emergence of Unique Self and Unique Self Symphony[6]To make a long story short: heterodox evolutionists and evolutionary phenomenologists have long been concerned with the role of self-consciousness as a factor in evolution. They have found that the key concept needed to foster ethical group synergy and emergence is that of uniqueness. (We have written extensively on the distinctions between uniqueness and separateness in other contexts and fully elaborated the ontology of Unique Self, which has over the last fifteen years re-defined the relationship between eastern and western notions of enlightenment. These are in effect two models of identity that are united in the higher integral embrace of Unique Self). It is one of the few keystone concepts that can bridge the gap between interiors and exteriors, science and ethics, matter and sprit, autonomy and communion. A sense of the inviolability and value of each individuals Unique Self is the feeling of a healthy group. When a group comes together in such a way where no ones unique self is diminished, but all are, in fact, leveraged, there emerges a Unique Self Symphony. This requires all the members to hold the group in mind, to envision their part in the self-organizing and self-orchestrating social reality to which they consent to participate. This a just form of emergent superorganisms because it requires that we care about everyones story. It has the perspective of social justicethe omni-considerate view from everywhereat its core and leverages the benefits of justice to promote further harmoniums evolutionary emergence.

A self-conscious Unique Self Symphony is the feeling of being ethically integrated into a larger totality; having a sense of social justice is having a sense (very literally) for the presence or absence of harmonious social integration. The felt integrity of ones unique self is the core of an evolutionary phenomenology of moral consciousness, especially when a group is in the midst of dynamic autocatalytic closure. To fit into the evolutionary puzzle or story (why is it always a struggle?), the shape required by each individual is unique. Other forms of superorganic closure require violence and will ultimately be undone, unseated not because they are physically unsustainable (although they likely would be), but because they are unbearable for human identity formation and moral development.

This is a great wake up call for humanity. While we have been morally guided by all great traditions to love one another, now we find that pragmatically, if we do not learn to join together in collaboration and concretionin Unique Self Symphonieswe will become one of the many extinct species.

Commentary 4Does Altruism Exist? Wrong Question; Right AnswerBy David Korten

In Does Altruism Exist? David Sloan Wilson accomplishes the unlikely. He addresses the wrong question to arrive at a brilliant breakthrough conclusion essential to the human future.

Though Wilson is too polite to say so, evolutionary biology for far too long has focused on the competitive side of evolutionary processes to the exclusion of the ultimately far more essential and central cooperative dimension. Thus, it has played to an ideological bias of those who would have us believe that unbridled competition for individual financial advantage is the key to human progress. This, to put it bluntly, is the ideology of the psychopath. Our acceptance of this ideological mantra as the foundational premise around which we have organized the global economy, goes a long way toward explaining why we find ourselves on a path to self-extinction.

Wilson is among those taking a deeper look at the data to observe that life is ultimately a primarily cooperative enterprise involving countless interdependent species that together self-organize through processes we barely understand to create and maintain the conditions on which they individually and mutually depend. The very fact that this dimension of life is so self-evident and pervasive perhaps helps to explain why we rarely take note of it. We see the competitive side more clearly, because it stands out so starkly against the background of cooperation.

By stepping back to observe and describe the deeper truth, Wilson makes a crucial, and long overdue contribution to our understanding of life. His work has sweeping implications for every aspect of the organization of human societies.

Life began with the simplest of microscopic cells. Life made its first great advance when these simple cells learned to create more complex and capable cells by interpenetrating one another to join their separate abilities in a single cell. These more complex cells than learned to join and reproduce to create ever more complex and capable multi-celled organisms. Science is only beginning to recognize the nature and implications of the processes involved. These are extraordinary examples of evolutionary advances achieved through learning to cooperate.

Our own bodies are a highly advanced example. We are each the product of tens of trillions of individual living, active, decision making cells, self-reproducing through extraordinarily complex and ultimately intelligent processes to create a human superorganism with capabilities far beyond those of any of the individual of which it is comprised.

The cells of an individual human body may go rogue and engage in a deadly competition with the rest of the bodys cells to maximize their individual consumption and reproduction without regard to the consequences for the community of cells that birthed them. We call the rogue cells a cancer tumor. Unless the rogue cells are removed, the near certain consequence is the death of body, which also assures the death of the cancer. The competitive strategy of the cancer cell provides a momentary advantage while assuring death in the slightly longer term. Our relationship to Earth has become much like that of the cancer cell to the body that birthed and nurtured it.

The success of the body as a collective enterprise of the tens of trillions of cells, depends as well on the coordinated cooperative activities of addition tens of trillions of independent microorganisms that perform a multitude of supporting functions, including breaking down the feed we eat into a form the body can digest. The body also supports them. It is appropriate thereby to think of our own body, not as a single organism so much as a self-organizing cooperative community of organisms. The many complex and interconnected processes by which these many trillions of individual living organisms engage in cooperative self-organization take place entirely beyond our sight and therefore beyond our awareness.

On July 1, 2015, I experienced a stroke. A blood clot lodged in a small artery and cut off blood flow to a small section of my brain responsible for certain vision functions. The brain cells immediately began organizing to create other pathways to get blood to these cells and to compensate for the visual impairment. The healing process continues as I write this commentary on Does Altruism Exist?

It would be ridiculous to describe the response from the undamaged cells as an act of altruism. Rather they naturally do what responsible members of any self-organizing community domobilize to address any threat to the integrity and wellbeing of the community.

This is the larger reality behind Wilsons recognition that the very concept of altruism is the product of a ridiculously simplistic individualistic frame of understanding that views service to another as an act of self-sacrifice. There are countless situations in which the interests of the whole and those of its individual members are so interdependent that attempts to distinguish between service to self and service to others are pointless.

This is the essential nugget of Wilsons conclusion. In the end, he leads us to recognize that the title of his book frames a meaningless question that itself reveals the primitive state of human understanding of one of the most basic aspects of life. He points to possibilities for the organization of human society that go far beyond our current simplistic assumption that our only choice is between a capitalist system based on extreme individualism and a socialist system based on extreme collectivism. In a healthy living system, there is no distinction between the well-being of the individual and that of the community.

In a living community, the health and well-being of its individual members ultimately depends on the health of the community that creates and maintains the conditions essential to the existence of the individual. The basic concept is familiar to the members of traditional tribal communities.

It falls to those of our time to develop appropriate organizational mechanisms for managing relations between self-organizing local communities in ways that serve the needs of the local community while scaling to the global level to maintain the health and vitality of the whole. No amount of money will substitute for the health of Earth. The money serving, profit seeking global corporation has no evident role in a healthy living system.

The key appears to be, as Wilson spells out in his final chapter, to learn to organize on a global scale as a coherent system of self-organizing, self-governing local communities rich in personal interaction and mutual caring. Investment in community building at various levels is essential. The legendary wholly self-reliant individual popularized by Western culture is a fictionand always has been.

We humans will survive and prosper only to the extent we begin to think and act in terms of living systems and in which people organize in integral partnership with the rest of nature as placed based cooperative communities in which humans and other organisms work together to maintain the conditions of their common existence. This is why a society organized around placeless global corporations concerned primarily or exclusively with maximizing short-term financial gain can never secure sustainable livelihoods for all of humanity.

Wilsons work is an essential contribution to moving beyond the simplistic ideological fallacy that serves to legitimate an economic system now in a near terminal state of self-destruction.

Commentary 5Insects Model their Societies on Altruism. We need to become planetary altruists.By Rev. Mac Legerton

Does Altruism Exist? Culture, Genes, and the Welfare of Others by Dr. David Sloan Wilson is a groundbreaking book on the presence and function of altruism in nature, evolution, and the processes of adaptation and social organization. Although a very short book of 149 pages, it is an intense and concentrated read. Recognizing this, Dr. Wilson consistently reviews the progression of the concepts and distinctions that he makes as the reader travels through it. Most significant to me, are the implications of the question, Does Altruism Exist? for social and planetary action. As a grassroots social action practitioner, it is highly unusual to have a book come forward that frames, describes, and validates social action from the perspective of nature and science. Social action is typically framed and argued from the viewpoints of partisan politics, moral responsibility, and religion. So, this is an important book and, in commenting about it I think it is most useful for me to review the major points of the book that stand out for me from perspective of social action.

The basic point of the book is that, not only is altruism a vital part of human nature, but it is also the organizing principle of effective and functional human development and social and planetary action. Dr. Wilson documents and celebrates that natural selection in the evolutionary experience and advancement of humanity is based on the adaptive capacity of humans to act for the welfare of others (and other groups) without benefit to oneself (or ones group) and even when there is the possibility of loss to oneself or ones group.

Dr. Wilson demonstrates that this view of altruism and its place in human evolution is neither nave hope nor idealism. Rather, it is the essential mark and sign of adaptive and functional organization within the human species. He states: Teamwork is the signature adaptation of our species (p. 73). From the origin of life to single and multi-celled organisms, from eusocial insect colonies to human social groups, Wilson asserts: the very concepts of organism and society have merged (p. 71). Wilson describes group-level functional organization in this statement: Improving the welfare of others (the goal of altruism) requires working together to achieve common goals (p. 71).

Group-level functional organization requires certain circumstances and features to exist. Wilson highlights the eight core principles based on research by Nobel Prize Winner Elinor Ostrom that are required for groups to effectively manage their resources and affairs (pp. 11-13). These are: strong group identity and understanding of purpose; proportional equivalence between benefits and cost; collective-choice arrangements; monitoring; graduated sanctions; conflict resolution mechanisms; minimal recognition of rights to organize; and for groups that are a part of larger social systems, appropriate coordination among relevant groups (pp. 65-66). This is a novel development because usually activism is in the position of having to work upstream and against prevailing realities of organizational processes and structuresin efforts to try to achieve some semblance of the characteristics described by Ostrom. Here we are told that these standards for processes and organizational structures should be fundamental in the first place.

In taking this position, Dr. Wilson challenges the widespread notion that human selfishness and greed are the keys to the drive to survive and that the individual human is the premier performance of the evolutionary process. He reflects: The use of evolution to justify social inequality and ruthless competition stigmatized the study of evolution in relation to human affairs for decades following World War II.those who adopt a greed is good perspective believe that we should remove all restrictions on lower-level self-interest. Regulation becomes a dirty word, which is why it is crucial to resist worldviews that depart from factual reality, whether religious or secular, and adopt a perspective based on the best of our scientific knowledge which means one that is rooted in evolutionary theory (pp 146, 148).

Dr. Wilson does not stop at describing a theory of the role of altruism as an organizing principle for action among organisms and human groups in the evolutionary process. He also implements his evolutionary theory and commitment to altruism in social practice. An activist himself, he is President of the Evolution Institute that works with communities, community organizations, and institutions to develop research and social action programs that improve the quality and understanding of human community and systems of service. He states: Understanding how groups become functionally organized is a prerequisite for making the world a better place (p. 143). He goes on to say: We are at a point in history when the great problem of human life is to accomplish functional organization at a larger scale than ever (p. 146). Further, this position is his starting place for organizing what he hopes will become a widely established Prosocial Network promoting this vision and experimenting with the models that might serve it.

In reflecting deeply on social problem-solving and strategies, Dr. Wilson highlights the work of Elinor Ostrom and the focus on small groups as units of functional organization. He states: They are often best qualified to regulate themselves and adapt to their local environments. From an evolutionary perspective, we can say that large-scale human society needs to be multi-cellular. The more we participate in small groups that are appropriately structured, the happier we will be, the more our group efforts will succeed, and the more we will contribute to the welfare of society at larger scales (p. 147).

Dr. Wilson clearly understands the challenges faced among human groups and societies as we function as organisms with the capacity to improve or harm one another and the environments in which we live. In his own life, he models and balances theory and practice, action and reflection. Further, as a scholar who has studied religions and written about them from a scientific and sociological perspective, he understands that a great hope for the future is a worldviewand Altruism appears to offer onewherein both secular and sacred activists can work, hand in hand, in what he calls being pro-social. That would also be an historical development and his book provides a foundation and practice to do so that is grounded in an integral framework. It is fitting that the last words of Does Altruism Exist? will also be the last words of this commentary article: multilevel selection theory makes it crystal clear that if we want the world to become a better place, we must choose policies with the welfare of the whole world in mind. As far as our selection criteria are concerned, we must become planetary altruists (p. 149).

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Barbara Marx Hubbard – Global Woman Summit 2018

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Barbara Marx Hubbard has been called the voice for conscious evolution of our time by Deepak Chopra and is the subject of Neale Donald Walshs book The Mother of Invention. Barbara is a prolific author of 9 books, a visionary social innovator and educator, and is also the co-founder and co-chair of The Foundation for Conscious Evolution and president of Evolutionary Academy.

She is currently producing a year long global intensive: Awaken New Species with Humanitys Team and Steve Farrell.

Barbara is co-chair of the Center of Integral Wisdom and is writing three books with the Center President Marc Gafni to Evolve the Source Code of our Culture. She also co-produced Birth 2012: Co-Creating A Planetary Shift in Time alongside The Shift Network.

In 1984, Barbaras name was placed in nomination for the Vice Presidency of the United States on the Democratic ticket, proposing a Peace Room as Sophisticated as a War Room an Office for the Future to scan for, map, connect, and communicate what is working in the world. She also helped lead a number of Soviet-American Citizen Summits and 25 conferences in the U.S. introducing a new conferencing process called SYNCON for synergistic convergence.

She is a co-founder of The Association for New Thought (AGNT), the World Future Society, and a member of the Club of Budapest.

Barbara is the Author of the Following Publications

The Hunger of Eve: One Womans Odyssey toward the Future

The Evolutionary Journey: Your Guide to a Positive Future

Revelation: Our Crisis is a Birth

The Evolutionary Testament of Co-Creation: The Promise Will Be Kept

Emergence: The Shift from Ego to Essence

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January 21st, 2019 at 10:44 pm

Jesus Calling Co-creating With God – Lighthouse Trails Inc

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By Warren B. Smith

In Jesus Calling, Jesus mentions a key New Age term: co-creation. Many people do not realize that co-creation is a New Age evolutionary concept that teaches that man as God co-creates with God because man is God also. But man is not God.

Co-creation is a New Age concept that entails the necessity of man recognizing that he is God and then acting as God to co-create a positive future. The means to accomplishing this has been laid out by the New Age Christ in top New Age leader Barbara Marx Hubbards book The Revelationwhich essentially rewrites the Holy Bibles book of Revelation. The New Age Christ has a plan and is promising the world that Armageddon is avoidable and that world peace is possible if everyone collaborates and co-creates with him. He and humanity together can thus save the world. Speaking through Hubbard in The Revelation, the New Age Christ uses the terms co-create, co-creation, co-creative, co-creator, and co-creatorship over 100 times. Co-creation is the key to his counterfeit plan of salvation for planet Earth.

Websters New World Dictionarys sole definition of a collaborationist is a person who cooperates with an enemy invader.1 And the Jesus of Jesus Calling uses the terms collaborate, collaborating, or collaboration at least ten times. For example, he states:

This is a very practical way of collaborating with Me. I, the Creator of the universe, have deigned to co-create with you.2 (emphasis added)

In Jesus Calling, Jesus plays into this ultimate New Age collaboration when he talks of humanity collaborating and co-creating with him. Again, co-creation is the key to the spirit worlds counterfeit plan of salvation for planet Earth. Occult/New Age author Neale Donald Walsch has been taking spiritual dictation from his New Age God for many years now. Godspeaking through Walschhas proclaimed that The era of the Single Savior is to be replaced with co-creation:

Yet let me make something clear. The era of the Single Savior is over. What is needed now is joint action, combined effort, collective co-creation.3 (emphasis added)

And Hubbards New Age Christ states:

Here we are, now poised either on the brink of destruction greater than the world has ever seena destruction which will cripple planet Earth forever and release only the few to go onor on the threshold of global co-creation wherein each person on Earth will be attracted to participate in his or her own evolution to godliness.4 (emphasis added)

In Reimagining God, Tamara Hartzell underscores the connection between co-creation, meditation, and contemplative prayer by quoting the following from Hubbards book The Revelation:

We too shall all be changed. . . . the next stage of evolution, the shift from creature to co-creative human. . . .

We draw from all great avatars and paths, but we know that our challenge is to be the co-creative human ourselves. There is no outside person or power that can do this for us. Each of us chooses the disciplines and practices that are most compatible with our temperament. We become faithful to those practices, whether they be meditation, yoga, prayer, contemplationwhatever inner work works, we do faithfully.5

Hartzell also points out the striking similarities of the dictated messages given to both Young and Hubbard by their Presence:

[I]n Jesus Calling, Youngs Presence of Jesus that wants to reprogram your thinking looks for an awakened soul in order to co-create with you. Youngs Presence that also says, I am all around you, like a cocoon of Light, wants you to [l]earn to tune in to My living Presence by seeking Me in silence, [a]ttune yourself to My voice, and do not relinquish your attentiveness to Me. Likewise, in The Revelation, Hubbards Christ presence that refers to humanity awakening as co-creators with Christ wants you to: Create the cocoon of light. Materialize my body of light in your minds eye. And also: Keep your attention on me at all times. Practice continually tuning in.6

Speaking through Hubbard in The Revelation, the New Age Christ states:

At the moment of cosmic contact, I will appear to you both through inner experience and through external communication in your mass mediathe nervous system of the world.

You will all feel, hear, and see my presence at one instant in time, each in your own way.7 (emphasis added)

This New Age Christ further elaborates on this co-creative process by describing the moment of experiencing his presence as the Quantum Instant. He also describes the judgment that will come with it, which will be based on peoples willingness to co-create the future with him. He states:

At the time of the Quantum Instant there will be a judgment of the quick and the dead. That is, there will be an evolutionary selection process based on your qualifications for co-creative power.8 (emphasis added)Those of you who happen to be alive at the time of the actual Quantum Instant, will be changed while still alive. . . .Your co-creative system will turn on. It is being prepared now.9 (emphasis added)

There is a definite overlap of terms as the Jesus of Jesus Calling uses this same co-creative term to describe how he will transform peoples lives. And Hartzell explains why both Sarah Youngs Christ and Barbara Marx Hubbards Christ contradict Scripture when they talk of man co-creating with God:

It is Jesus Christ of Nazarethand He alone is Christthat is one with God. Jesus said, I and my Father are one (John 10:30). And it is Jesus Christ of Nazareth, Who alone is Christ, that is the Fathers (co-) Creator. Gods Word also tells us: God, who created all things by Jesus Christ (Ephesians 3:9). Man is neither one with God nor Gods co-creator. Man never has been and never will be a natural Christ.10

This is an excerpt from Warren B. Smiths book, Another Jesus Calling.

Endnotes:

1. Victoria Neufeldt, Editor in Chief, Websters New World Dictionary (New York, NY: Simon & Schuster., Inc 1988, Third College Ed.), p. 273.2. Sarah Young, Jesus Calling: Enjoying Peace in His Presence (Nashville, TN: Thomas Nelson, 2004), p. 362.3. Neale Donald Walsch, The New Revelations: A Conversation with God (New York, NY: Atria Books, 2002), p. 157.4.arbara Marx Hubbard, The Revelation: A Message of Hope for the New Millennium (Novato, CA: Nataraj Publishing, 1995), p. 174.5. Ibid., pp. 312-313.6. Tamara Hartzell, Reimagining God: Turning the Light off to Look for Truth in the Corner of a Dark Round Room, Volume 2, (North Charleston, SC: CreateSpace, an Amazon company, 2013), pp. 408-409.7. Barbara Marx Hubbard, The Revelation, op. cit., p. 245.8. Ibid., p. 111.9. Ibid., p. 197.10. Tamara Hartzell, Reimagining God, op. cit., p. 406.

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