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Steering Toward the Omega Point: A Roundtable Discussion of …

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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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January 21st, 2019 at 10:44 pm

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

Evolutionary Synthesis: New Memes for the New Millennia

Conscious Evolution: Awakening the Power of Our Social Potential

52 Codes for Conscious Self Evolution

Birth 2012 and Beyond: Humanitys Great Shift to the Age of Conscious Evolution

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Barbara Marx Hubbard - Global Woman Summit 2018

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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.


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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Jesus Calling Co-creating With God - Lighthouse Trails Inc

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January 21st, 2019 at 10:44 pm

A Profile Of Barbara Marx Hubbard: – ru

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Arnie Cooper profiles the life of social thinker, visionary and activist Barbara Marx Hubbard

If I did not know lifes larger purpose, how could I know my own purpose?Many Americans remember 1984 as the year Geraldine Ferraro became the first woman to run for Vice-President. They may not realize that another woman, Barbara Marx Hubbard, was also a vice-presidential candidate.Now 76, this public speaker, author and social innovator laughs as she recalls speaking at the Democratic National Convention. As the guard escorted me to the platform he said: Honey, they wont pay attention to you; youll be saying this to the universe. Little did he know that Hubbard was a deeply spiritual person whose life work involved communicating her vision to an audience that extended far beyond the walls of any convention hall.When he mentioned the universe, my feeling was one of mystical reality. His comment helped me overcome my sense of doubt and sense of disappointment that no one was really paying attention. It also let me focus on the notion that thought creates.One such thought was the creation of an office of the future and a Peace Room. The goal was to match the sophistication of the Pentagons war room, not only in Washington D.C. but in every other world capital. But instead of tracking our enemies movements and working to defeat them, the Peace Room would track successful projects, initiatives and individuals from every sector of society.This idea had been welling up inside Hubbard ever since the US dropped the atomic bombs on Japan. Though she was only fifteen, the event caused Hubbard to turn to deep philosophical questions. What is the meaning of our new technological powers? What is the purpose of Western civilization? she wondered. To find the answers, she immersed herself in the work of Greek and Roman philosophers. She also read the existentialists like Sartre and Camus as well as the materialists who viewed the universe as nothing but matter. Unsatisfied by what she found, Hubbard became a metaphysical seeker. If I did not know lifes larger purpose, how could I know my own purpose?, she said.As a Bryn Mawr student doing her junior year in Paris, Hubbard finally heard an answer that satisfied her. Sitting in a cafe on a cold November day, she began talking with a young man. As Earl Hubbard took a drag on his cigarette he said: I am an artist. My purpose is to seek a new image of humanity commensurate with our power to shape the future. She ultimately married him.But being married, even to someone with the answers was not enough. Hubbard began reading the Christian mystic, Teilhard de Chardin, who wrote about a new kind of human on the earth who was attracted to the future. However, later, as a mother of five, living in Lakeville, Connecticut Hubbards interest in the future made her look neurotic. Said the local psychiatrist. Theres something wrong with you Barbara, because you think you need to connect and youve got more to do. Youre 32 years old, youve got 5 kids and a great husband, how could you be thinking this? Youre sublimating; your libido is off, he told her.The Evolutionary CrossroadsSuburban Connecticut in the 1950s wasnt exactly the place to dialogue about humanitys path. Most of Hubbards contemporaries at the time were trying to escape from such ideas. She soon felt like the ugly duckling in the swamp, and was compelled to find others who were also drawn to emerging paradigms.Then Hubbard met Jonas Salk and told him about her unconventional ideas and how everything was wrong with her. He told her This isnt whats wrong about you, its whats right about you. You are a mutant. Salk wasnt being funny; he was referring to his belief that, unlike most people on the planet, Hubbard embodied the characteristics needed by evolution to help bring humanity to the next level. He introduced her to three men: Al Rosenfeld, science editor for Life magazine, Dr. Joel Elkes, director of the department of psychopharmacology at Johns Hopkins and Louis Kahn, the architect who was working on the Salk Institute. Hubbard was finally able to connect with other evolutionary souls. More than that, she had found the path to her life work.In 1968-69 Hubbard published The Center Letter, one of the first newsletters on evolutionary transformation. She was also one of the original contributors to the Salk Institute. The following year, in Washington, D.C., she founded the Committee for the Future, which used her work to develop the New Worlds Educational and Training Center.After her brush with politics in 1984, Hubbard went on to co-found the Foundation for Conscious Evolution with Sidney Lanier in 1992. As she points out in her book of that title, Conscious evolution is a worldview that looks at the natural process of evolution in the past, and attempts to understand and guide our own period of transformation now. It acknowledges that humankind has attained unprecedented powers to control and change the evolution of life on Earth.Indeed, Hubbard believes that the human family has come to an evolutionary crossroads. Its obvious that if we continue doing what weve been doing, including overpopulating, polluting, fighting with this degree of violence that we are heading to a point where we could actually destroy our own life support systems, she says.Words that chillingly resonate as the world recently watched the war in Iraq. Still, Hubbard remains optimistic. A consciousness is rising on earth against war. And no matter what, the consciousness wont stop. I think we will see an increased uprising against the militaristic attitude and a real need to mobilize and organize for a better way. In any case, were going to be challenged to take greater leadership, not just to protest but to join together to build a world.In reflecting on the many challenges we face, she notes, Were now seeing the tail end of egoic based dominator structures, which happen to be in power in the most powerful nation in the world. Not that she looks to political activists for solutions. Sure, there was a time when you might have thought that one party or the other was the answer, but now I think something of a far more transformative nature is wanting to happen. The dysfunctionality in our current power structures will be revealed resulting in the emergence of a new politics of synergy, attraction and creation. It will be irresistible because its actually life-oriented, but it cant happen, she says, until that which is new-functional matures and connects.Hubbard is now helping to create a new social system to connect the growing movement of individuals working toward a sustainable future. In fact, nearly two decades after she spoke to the Universe in San Francisco, her Peace Room initiative is coming to life, through her Gateway for Conscious Evolution, a six-month online educational program that guides individuals through self- and social evolution.Visitors to her web site will see the idea graphically represented in the form of an operating hub divided into 12 major areas. Categories like Communications & Media, Science & Technology, Environment & Infrastructure and Learning & Education are just some of the initiatives.The Peace Room, means peace through co-creation, through the full expression of human creativity in cooperation with nature, with one another, and with the deeper design of evolution.Though it currently exists on the Internet it will eventually have a physical presence in locations around the world. And sometime within this decade, Hubbard envisions the first Global Peace Room hosted by the United Nations. Says Hubbard, we will move beyond our current confusion and see that the purpose of our crisis is to activate our newly emerging restore the earth, free ourselves from illness, hunger and war and build a future equal to our vast potential.This year Hubbard will host a live Internet radio program through her web site. Live from the Peace Room will feature a dynamic scanning for the breakthroughs and innovations and showing them as a continuous process for the emerging world.Hubbard is the author of five books, including her recently published Emergence: The Shift from Ego to Essence, which offers a ten-step process to help individuals climb the evolutionary ladder to become universal humans, a state that will allow us to actively participate in the process of creation.No doubt, Hubbard is on a mission to stretch our species beyond its self-imposed borders. Yet what distinguishes her from others concerned about our future is that she is not only striving for changes within our institutions; shes also working to help individuals find the power to surpass themselves. Hubbard believes that if we are to address our many challenges, we must first move beyond our egoic existence.Arnie Cooper, a freelance writer based in Santa Barbara, California writes about nature, spirituality and the impacts of the media and technology. His work has appeared in various magazines and literary journals including The Sun, Mother Jones, Orion and Ascent. He also teaches Media Literacy and Creative Writing at the University of California, Santa Barbaras International Programs. He can be reached at abcooper at

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A Profile Of Barbara Marx Hubbard: - ru

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Barbara Marx Hubbard WOMAN of ACTION

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is elated to Celebrate the Life of this awakened female soul, one who began tracking her own self-evolution at a very tender age of 18. Devoting her life to the universal question of life, What is the meaning of our power that is good? Making an internal decision to trail a path, researching cause and effect, studying all scripture, struggling through depression and more her journey seeking the meaning of life began.

Yet the hunger of Eve awoke in me. I realize now it was the hunger for union with the divine, but that I could not tolerate that image of the Divine as the mythic God.

Born a Jewish agnostic, her father was toy maker Louis Marx. In her youth she attended the Dalton School in New York City. She studied at LEcole des Sciences Politiques at La Sorbonne in Paris during her junior year of college, and received a B.A. cum laude in Political Science from Bryn Mawr College in 1951. I believe my start, born of a Jewish, agnostic secular father, was good.

When I asked him what religion we were, he said, Youre an American. Do your best. I interpreted that to mean that everyone has potential and being an American means finding the way to realize that full potential. He was a Horatio Alger type, and I was imbued with indomitable hope. One of the pressures within me was to find out what I was hopeful about!

After the bombs were dropped on Japan, I asked the question which has guided my life: What it the meaning of our new power that is good? What are images of our future equal to this new power?

I couldnt find the answer in philosophy or religion until I read the New Testament.

Thats IT, I thought. Ill join the church. I went down to the local Episcopal Church in Scarsdale, New York and asked the minister: Is any of this true? Did Jesus really ascend? Will we be able to do the work that he did and greater work, really?

I saw he did not know. He enrolled me in Sunday school!

Learning the Biblical story of the image of the jealous and violent Lord God Yahweh and Eves supposed guilt for wanting knowledge, and even for being attracted to the Tree of Life, the tree of the gods, deeply repelled me. I felt that Eve was right and that this story was fundamentally wrong. I left the church.

Yet the hunger of Eve awoke in me. I realize now it was the hunger for union with the divine, but that I could not tolerate that image of the Divine as the mythic God.

This left a vacuum of meaning.

Then I tried being an existentialist in Paris during my junior year abroad for Bryn Mawr College. I tried to believe that the universe had no meaning except what I personally gave it, and that it was inevitably going down to a heat death. I became depressed.

In 1952 she was invited to the White House (through her fathers connections) where she famously asked President Eisenhower: What can I do for you, young lady? he asked casually. Mr. President, I said, I have a question for you. What is the meaning of our new powers that is good?

He looked started, shook his head, and said, I have no idea.

Then we better find out, I thought.

I realized later that every religion is coded with such an image of a radical new quality of life, but it had to be encoded in the metaphysical or mystical realm. With the advent of awareness of our new capacities and our potential for conscious evolution, I see now that what has been intuited, as life after death, may indeed be life after this stage of evolution.

Not as some perfect Utopia, but as a state of being that normalizes direct apprehension of the divine, of the implicate order, and that sees ourselves as expressions of that unfolding pattern of creation, cocreative with it.

(The Flower of Life)

When you put together our full potential spiritual, social, and scientific/technological you see a quantum jump, a new species, a universal humanity that in fact may embody many of the characteristics of spiritual visions of life beyond this world a new heaven and a new Earth, a new Jerusalem, beyond sorrow, beyond death, the former things passed away

Perhaps we are indeed coming to the end of this world, to the end of civilization, the end of separate self consciousness as we have known it. And this is good. We are being instructed by Failure the failure of war to win, the failure of consumerism to satisfy, the inevitable rise of the seas in response to global warming brought on in part at least by human destruction of nature. All of these evolutionary drivers may indeed be the impulse needed to jump our species to a higher order, or to self destruction.

But this is getting ahead of my developmental path.

Gradually, I began to realize that our image of reality and of the future affects our reality, affects what we do. I began another study of images of the future and their effect on cultures. This made of me an active meme seeker.

She married the artist Earl Hubbard, whom she met while in Paris, that same year. I had five children and felt lost and depressed until I found the memes I needed to awaken my evolutionary consciousness. As of 2012, she is the mother of five and grandmother of six.

The Voice: The combination of frustration, depression, innate hope, and a profound yearning for life purpose, for what to do my best at, pressed me forward. I began to hear an inner voice.

Its first signal was: I wont let you die. (I have 162 volumes of Journal tracking self-evolution, started at the age of 18.).

It started with reading Maslows Toward a Psychology of Being. He said that every self-actualizing person has one thing in common: chosen vocation they found intrinsically self-rewarding. Here was a great clue to conscious evolution. It is the need to find innate life purpose that transcends mere selfish desire to prevail. Vocation is a vital way of directly experiencing the Life Force of evolution.

Then came Teilhard de Chardin. This was the real opening. I could tell from his Law of Complexity/Consciousness the understanding of God in evolution rising to higher consciousness, freedom and more complex order, that my own impulse to grow, to be more, to realize my potential was not the musings of a neurotic housewife, but rather, it was the universe unfolding in me as me.

This was the next key. Our own impulse to create and evolve is the direction of God in evolution, not just a human need, not just a blind effort to survive or reproduce, but in fact an implicate order of growth, the urge to self-evolve.

I realized that each of us is the universe in person. Our motivation to evolve is the soul of evolution experienced as our subjective desire for self-evolution, for communion with others, with nature and with Spirit.

Then came Buckminster Fuller who told us that we have the resources, technologies and know-how to make of humanity a 100% physical success without destroying our environment.

I began to develop a vocation. At that time I called it An Advocate for Humanity. I felt that the current philosophical and art worlds (in the 1960s) were giving us a deathly image of our self that could in fact destroy us. My husband was an artist. And together we began breakfast dialogues seeking our new story and a new image of humans that comes forth out of the evolutionary story.

Then I read Sri Aurobindos great work, The Life Divine. He was the great Indian sage that fixed evolutionary consciousness within me. I realized that what he called the Consciousness Force is the dynamic, progressive aspect of God, or the supramental intelligence of the universe, leading to a new kind of human, a gnostic human, he called it. He saw that man is a transitional species.

I remembered Teilhards description of Homo progressivus. He wrote that some of us had a mysterious sense of the future, a flame of expectation, a sense of the future progressing toward the unknown. He said if even one person had that flame in a crowded room he would be drawn to that person, and no difference of age, background, color, religion, or class could keep them separate.

I realized that I was a Homo progressivus. But I had never met another. I felt so lonely.

Then I got a call from Dr. Jonas Salk. I had written something to Jerry Piel, editor of the Scientific American about Jonass idea of a Theater of Man. Jonas had read an article I had written and was moved to meet with me. He explained that he felt I was among several visionaries of the postWorld War II generation who were filled with a mysterious sense of the future and a desire to give their best for the good of all. Jonas was emphatic that people like me were needed for humankind to evolve to its next level. This recognition from Jonas started me on my path as an evolutionary woman, learning that we are all part of the greater process of creation.

He said to me, Mrs. Hubbard, you and I are two peas in the same genetic pod. May I take you to lunch?

Those words reverberated in my soul. It was the first voice of an evolutionary that I had ever heard, and I knew intuitively that something momentous was about to happen.

As we talked I told him all the things that were wrong with me. My desire for the future, the sense of something great coming, the yearning to connect, etc. Barbara, he said, That is not what is wrong with you. That is what is right about you. You combine the characteristics needed by evolution now. You are a psychological mutant. I will introduce you to a few others.This started me on the path.

Within a few months I was transformed. My daughter drew a picture of me as a horse hit by the lightening of inspiration!

This led to many things, but the key next step was the next question I asked.

It came from all my reading but it had not yet become a gestalt within me.

It was February 1966.

I asked the universe a question: What is Our Story? What on Earth is comparable to the birth of Christ?What I meant by that is the Gospels were such an amazingly effective story. What could be our story comparable in power to that?

In one instant my minds eye shot up into outer space, I become a universal being for a moment. I had an out-of-earth experience and saw us all as members of one living body.

The planet was like a Disney film, speeded up. We were struggling to coordinate, running out of energy, etc. Suddenly there was a moment of shared pain. We all paid attention, and there was a mass opening of the heart. Resonance. Love flashed through our nervous systems, like pent-up love in the heart suddenly released. People poured into the streets, like on VJ Day at the end of World War II.

I felt mass healings occur. It was ecstatic. The media was healed by covering people being healed.

Suddenly, all systems were shifting political, economic, education, etc. All the innovations now under the surface of the current systems were being coordinated by the same power that brought atoms with atoms and cells with cells. I saw a few frames ahead in the movie of creation. I felt the coming together of the planet as one living body. I felt light surround the planet the light that mystics see. The light was both beyond us and within us. I heard a tone, a harmonic. I felt that the light was intelligent, but that we were still too young to understand it.

It was a kinaesthetic imprint of a planetary birth experience, a collective awakening.

I heard the words coming forth from the cosmos:

What Christ and all the avatars came to Earth to reveal is true.We are all members of this one body.


That was it. The vocational signal I needed. The experience I longed for.In the next few minutes I saw conscious evolution as the next stage of evolution itself. It is the evolution of evolution from unconscious to conscious choice. I realized that we are literally in a crisis of birth of the next stage of our evolution. We are outgrowing the womb of self-conscious humanity and planet-boundedness.

We can learn to restore the Earth, free ourselves from scarcity and move forward into an immeasurable future as a co-evolutionary cocreative species.

Like a newborn infant, we innately know how to do this. when we have the right story to guide us.

Once we know that our crisis is potentially the birth of a new human and a new humanity, we can move forward through any difficulty.

This wonderful experience transformed my life.

I dedicated myself to learning the story and to telling it in every way that I could.

Maslow is right.

A true vocation is a key to participation in conscious evolution.I see vocation as the enfolded implicate order, the process of creation localizing and unfolding in each of us as our own passion to create. Once that happens the Consciousness Force internalizes and we enter the process of conscious self-evolution. We become conscious evolutionaries.

I call it the birth of the universal human. This is a human connected through the heart to the whole of life, and awakened from within by Spirit to express unique creativity for the good of the self and the whole community and the whole world. This human has been gestating for thousands of years, but the crisis we are facing is bringing us forward en mass. Each of us is coded with some image of the future, and some impulse to express unique creativity.

This motivation is as powerful as the drives for self-preservation and self-reproduction. It is the drive for self-evolution. It is suprasexuality, the yearning to express our unique creativity out of love, through joining not our genes to have a child, but our genius to give birth to our full potential self and our work in the world. This passionate drive to self express, to fulfill lifes potential within us, is, I believe, the wellspring of the life force on earth, the passion that, in response to the crises and opportunities we face, will carry us toward the next stage of our evolution.

Many wonderful events follow which I wont describe in detail here, many of which are recorded in The Hunger of Eve, my autobiography.

We formed the Committee for the Future in Washington, DC, and invented a new social synergy conferencing process called SYNCON for synergistic convergence. People meet in a wheel-shaped environment based on functional interests, such as Health, Education, Environment, Government, seeking common goals and matching needs and resources in the light of the growing new potentials of the whole system. We took walls down between sectors. Edgar Mitchell, the astronaut, who attended one of the SYNCONs, said that if we had had a spiritual Geiger-counter, it would have gone off the charts. The experience felt like a mini-version of the actual experience of the planetary birth, in that it allowed the coordinating process of nature to connect us in a new whole system as we sought common goals and matched needs with resources.

I ran for vice president on the Democratic ticket in 1984 on the themes given by Fuller, Maslow, and Teilhard, calling for the establishment of a new social function in the office of the VP a peace room as sophisticated as our war rooms to scan for, map, connect, and communicate what is working in America and the world. Over 200 delegates signed a petition to have my name placed in nomination for the vice presidency along with Geraldine Ferraro.

I discovered a plan as to how to run a political campaign, which can model synergistic democracy, and work for the transformation of the American presidency. I believe this is possible by 2012 and am seeking to give this idea to the next VP candidate on the Democratic ticket.

I co-founded The Foundation for Conscious Evolution with Sidney Lanier, and become an evolutionary educator with a myriad of projects to bring forth the templates and practices of conscious evolution now. See Gateway to Conscious Evolution at

I am developing a Chair in Conscious Evolution for Wisdom University, in an effort to cocreate the new field of conscious evolution.

I am producing a series of DVDs called Humanity Ascending: A New Way through Together. The first is called Our Story and is now being sold all over the world, a seed story of our emergence as a universal humanity (

My own cutting edge is in the realm of evolutionary spirituality. I have co-founded a Communion of Pioneering Souls and have co-produced with Carolyn Anderson a new book called 52 Codes for Conscious Self Evolution taken from the universal consciousness, to guide us on the new developmental Path of the cocreator.

It feels as though evolutionary consciousness itself is deepening and that the unfolding Implicate order is arising as our own intuitive guidance as to how to navigate though the great period of transition to the next stage of human evolution.

(Its made available by permission from the Leadership Conference of Women Religious; the full video is available here.) This weeks inspiring video excerpt above is just one example.**

As I look around our movement, it is clear to me that many of our leaders who are birthing a transformed world are feeling a new sense of passion.

Every now and again messengers come to us, and they leave us with a profoundly different way of thinking. Letting all of us know that Something will effect our lives for the duration, and gives us hope that we will do just fine in this breakthrough..This is nice.Andrea

In 1945 the United State dropped atomic bombs on Japan, and the world caught its breath.This pivotal event deeply impacted the young Barbara Marx Hubbard, who found herself asking President Eisenhower, What is the meaning of our power that is good? Barbaras 40+ year inquiry, and the answers she has found, offer invaluable assistance to us all at this time in our history. Despite the state of the world, we are truly on the threshold of great possibility, of our own conscious evolution.

ACE Mentor Retreat was yet more evidence of leadership arising, as Stephen Dinan notes below, as are the new weekly Hub Support Calls announced in this issue which represent a new level of leadership and collaboration.. And all this has inspired us to improve our hub support for you as you will discover in the coming weeks!

She was also featured in the 2011 film Thrive.


In the wake of the Vaticans harsh rebuke of the Leadership Conference of Women Religious (LCWR), we talk with Barbara Marx Hubbard, the keynote speaker at the LCWRs recent Assembly.

In The Book of Co-Creation she writes: Out of the full spectrum of human personality, one-fourth is electing to transcend . One-fourth is destructive [and] they are defective seeds. In the past they were permitted to die a natural death. Now as we approach the quantum shift from the creature-human to the co-creative human the human who is an inheritor of god-like powers the destructive one-fourth must be eliminated from the social body . Fortunately, you are not responsible for this act. We are. We are in charge of Gods selection process for planet Earth. He selects, we destroy. We are the riders of the pale horse, Death.

Lord help us all if this de facto Brain Trust of diabolical misfits, murderers, megalomaniacs, terrorists, and tyrants succeed in establishing their new world order, their new global civilization. Source

Barbara states today As you know, I have intuited all these years that our crisis is a birth and that we are called to gentle the birth toward a planetary culture, or undergo even worse catastrophes. It has always seemed to me that an actual Planetary Birthing Experience,celebrating what is working, loving and innovative is vital to our emergence now. Finally, the time has come. I am working with Stephen Dinan of the Shift Network to celebrate this process by convening, Birth 2012 on December 22, 2012, a live multi-media global celebration of what is working that we would like to invite everyone to contribute their energies and creativity toward to help create a new civilization. Please join me tonight for this Activation Day call.

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Barbara Marx Hubbard WOMAN of ACTION

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Barbara Marx Hubbard –

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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 Walsch's book "The Mother of Invention."

A world-renowned visionary futurist, evolutionary educator and inspiring speaker, Barbara is the author of six acclaimed books that communicate the new worldview of conscious evolution. She is the co-founder and chair of the Foundation for Conscious Evolution, and additionally co-founded many progressive organizations, including The Association for Global New Thought, as well as The World Future Society.

In 1984 her name was placed in nomination for the vice presidency of the United States on the Democratic ticket with the campaign theme "To Fulfill the Dream, a Campaign for a Positive Future."

She is the producer and narrator of the award-winning documentary series entitled Humanity Ascending: A New Way through Together and is currently co-producing with The Shift Network a global multi-media event entitled, "Birth 2012: Co-Creating a Planetary Shift in Time" on Dec. 22, 2012. This event aims to unify 100 million people worldwide in coherence and social synergy to birth a new "evolved" era and "universal humanity." Barbara's previous books include: The Hunger of Eve, The Revelation, Conscious Evolution, Emergence, the 52 Codes for Conscious Self Evolution and her new book Birth 2012 and Beyond: Humanity's Great Shift To the Age of Conscious Evolution

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Barbara Marx Hubbard Global Oneness Day 2018

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Barbara Marx Hubbard was born in 1929. She is a major originator of the new world view of conscious evolution, has reached thousands of students on the theme of a positive future and written 9 books on this theme.

She is co-innovator of the process called SYNCON leading toward a more synergistic democracy.In 1984 her name was placed in nomination for Vice President of the United States on the Democratic ticket proposing an Office for the Future to scan for, map, connect snd communicate what is working in the world. She is founder and co/chair of the Foundation for Conscious Evolution and co-chair of The Center for Integral Wisdom. She is now teaching major new courses with Humanitys Team.

In 2012 she co/initiated and was the spokesperson for Birth 2012, a global initiative with Shift Network to dramatize and connect what is working on the world. She is a founder and member of the Evolutionary Leaders, the World Future Society, AGNT, the Association for New Thought and Ervin Laszlos Club of Budapest.

She has 5 children, 10 grandchildren, 3 great grandchildren and has her office and residence at Sunrise Ranch in Loveland, Colorado.

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Barbara Marx Hubbard Global Oneness Day 2018

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Chapter 2 Update: Barbara Marx Hubbard – Reinventing Jesus …

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ByWarren B. Smith (Chapter Updates)

On the first anniversary of September 11, 2001, Barbara Marx Hubbard surfaced as a speaker at the Quasquicentennial Lecture Series on the Future of Higher Education at Texas A&M University. The college newspaper The Aggie Daily quoted Hubbard as stating that the world was at an evolutionary crossroads and that we have equal power to destroy ourselves or create and transform ourselves into something greater. The title of her lecture was A New Evolution for the Future of Humanity: 9/11 a Wake-up Call for the Next Step in Human Development. Hubbard was also quoted as saying, This generation in the next 20 years will be a deciding factor in human evolution. None of us know how to guide a planet through this; there are no experts. She warned that Humanity must realize that we are on the threshold of fulfilling our greatest aspirations but we must consciously take hold of that evolution or perish. Higher Education may be the first step toward that next state on the path toward evolution rather than destruction.1

Barbara Marx Hubbard, however, did have a plan on how to guide a planet through this. Even as she spoke to this Texas audience she was being promoted as one of the featured prophets at an upcoming New Age Prophets Conference in Palm Springs, California.2 The website describing the conference stated that Hubbard was a modern-day prophet who had a spiritual blueprint that could help guide the planet through its present crises. The blueprint was what she had channeled from her Christ and recorded in her book The Revelation: A Message of Hope for the New Millennium. So, while she was telling the Texas A&M group that none of us know how to guide a planet through this, she had already written a book on the subject and was about to give a scheduled talk at an upcoming Prophets Conference entitled THE PLANETARY AWAKENING: How our generation can transform the world. By presenting herself to the Texas A&M audience as a futurist and an educatornot as a New Age leader channeling ChristHubbard was being less than straightforward about her spiritual agenda. She was telling her Texas audience that humanity must consciously take hold of its evolution or perish, but she wasnt disclosing what that really meantspiritually evolve according to the dictates of her New Age Christ or be killed! Accept the New Age/New Gospel teachings of the New Spirituality or be handed over to the selection process. She didnt tell them what she had received from her Christ and written down over twenty years ago: how the defective, self-centered part of humanity that refuses to evolve by recognizing that God is in everyone, will have to be sacrificially killed for the higher purpose of world peace:

No worldly peace can prevail until the self-centered members of the planetary body either change, or die. That is the choice. The red horse is the destruction during the birth process of those who refuse to be born into God-centered, universal life. They cannot go backward to the womb; they cannot go forward to the new heavens and new earth. They must surely die, or change.

It is a free choice. Evolution is good but it is not nice. Only the good can evolve. Only the God-centered will survive to inherit the powers of a universal species. Evolution empowers the horseman upon the red horse to kill that which cannot love God above all else and his neighbor as himself and himself as the son of God.

This act is as horrible as killing a cancer cell. It must be done for the sake of the future of the whole. So be it; be prepared for the selection process which is now beginning.3 [bold added]

We have no choice, dearly beloveds. It is a case of the destruction of the whole planet, or the elimination of the ego-driven, godless one-fourth who, at this time of planetary birth, can, if allowed to live on to reproduce their defective disconnection, destroy forever the opportunity of Homo sapiens to become Homo universalis, heirs of God.4

Meanwhile, Barbara Marx Hubbard continues to gain credibility in todays unsuspecting and undiscerning world. In the spring of 2003 she appeared on a PBS television series entitled Closer to Truth: Science, Meaning and the Future. Introduced as a world renowned futurist, citizen diplomat, social architect, and global politician, Hubbard participated in panel discussions with an astrophysicist, a public policy expert and other renowned specialists.5 As she took part in the discussions concerning ethics and civility and community in the New Millennium, a copy of her book describing the selection processThe Revelationlay on the table in front of her.

In 2005 on the fourth anniversary of September 11th, Hubbard was presented with a prestigious Peace Builders Award in Washington, D.C. Featured speakers at the conference included Marianne Williamson, former news anchor Walter Cronkite and Ohio Congressman Dennis Kucinich. Hubbards acceptance speech was entitled Peace Through Co-Creation.6 This woman, who described death by the selection process, was now being hailed as a Peace Builder in our nations capital. The prophet Isaiah warned that the day would come when evil was called good and good evil.

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. (Isaiah 5:20)

Barbara Marx Hubbard has proven through the years that she has powerful connections in the world. Working closely with New Age activists like Marianne Williamson, Neale Donald Walsch, Congressman Dennis Kucinich and countless others, Hubbard has been carefully positioned to play a key role in the emerging New Age/New Spiritualityparticularly in the field of spiritual politics. As Hubbard and her New Age colleagues continue to gain credibility in the world, they will do everything in their power to popularize, politicize and ultimately legalize the ideas and teachings of their New Age God and Christ.

Hubbards Christ warns that only those who are not self-centered or separatewho see God in everyonewill evolve:

[T]he fundamental regression is self-centeredness, or the illusion that you are separate from God. I make war on self-centeredness.7 [bold added]

The species known as self-centered humanity will become extinct. The species known as whole-centered humanity will evolve.8 [bold added]

Sadly, many high profile Christian leaderswith perhaps the best intentionsuse the word self-centered to describe a persons emotional or spiritual state. For example, Saddleback pastor Rick Warren describes self-centeredness as the root cause of all of our problems. He writes:

Self-centeredness is the root of practically every problemboth personally and globally.9

Because Rick Warren describes self-centeredness rather than sin as the root of all the worlds problems, he inadvertently presents a New Age worldview rather than a biblical worldview. In using the word self-centeredness rather than sin he has unwittingly adopted the language and the worldview of the New Age Christ rather than the language of Jesus Christ. For example, he used the words self-centered or self-centeredness fourteen times in his best selling book The Purpose-Driven Life.

Obviously there is no inherent problem with the term self-centeredness, or in using it as a figure of speech. However, to indiscriminately use words that have deep New Age meaningwithout any warning about that New Age meaningis to play right into the hands of the New Spirituality and the New Age Christ. In these perilous times in which we live, it is so important to know how words are being spiritually defined by those who would try to undermine the Christian faith through their schemes and devices and semantic traps. It can be very confusing when evangelical leaders like Rick Warren are sounding a little too much like Barbara Marx Hubbard.

1. Barbara Marx Hubbard lecture at Texas A&M University, September 11, 2002, information taken from the Aggie Daily, September 12, 2002.

2. Barbara Marx Hubbard, listed as one of the featured speakers at the Palm Springs, California, Prophets Conference, December 5-8, 2002.

3. Barbara Marx Hubbard, The Book of Co-Creation: An Evolutionary Interpretation of the New Testament: Part III, The Revelation: Alternative To Armageddon, a three part unpublished manuscript, 1980, p. 56. Distributed/sold by Barbara Marx Hubbard prior to possible publication.

4. Ibid., p. 60.

5. Closer to the Truth: Science, Meaning and the Future or

6. Barbara Marx Hubbard, Peace Builders Award acceptance speech, September 11, 2005,

7. Hubbard, The Revelation, p. 233.

8. Ibid., p. 111.

9. Rick Warren, better together: What on earth are we here for? (Lake Forest, California: Purpose-Driven Publishing 2004), p. 12.


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The Autobiography of Barbara Marx Hubbard

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Barbara Marx Hubbard is an Evolutionary Woman. She has offered and developed the new worldview of Conscious Evolution as the fundamental context for the next stage of human evolution. She has written eight books and 195 volumes of Journal begun in 1948 to be communicated over Deepak Chopras ISHAR, a new communication system and archive for evolutionaries. She founded and led the Foundation for Conscious Evolution since 1993 and is the co-chair of the Center for Integral Wisdom, cofounder of the Association for Global New Thought and the World Future Society, a member of Evolutionary Leaders Group, the Club of Budapest and more.

Evolutionary Women fall in love attracted by shared purpose to fulfill their greater destiny.

In 1951, Barbara married artist Earl Hubbard. They met in a small caf on the left bank in Paris in 1948 where she was on her Junior Year abroad from Bryn Mawr College.

Earl came in, a handsome American, and sat opposite her at the little wooden table. The chestnuts roasted in the fire. The November day was cold. She had been trying to be an existentialist, to believe there was no deeper meaning but what she gave it. She wore her beret, smoked Gaulois and had half a bottle of red wine for lunch. She was depressed. Soon she gained her courage, smiled, offered him some of her wine and asked him her fundamental life question: What do you think is the meaning of all our new scientific, technological, industrial power that is good?

He amazed her by saying, I am an artist seeking a new image of man commensurate with our powers to shape the future.

He told her that when a culture loses its story, it loses its greatness. We lost our grand narrative. We could no longer believe in the Renaissance story of progress after the two world wars, the holocaust, and the loss of millions of lives. At that time in Paris the worldviews were existentialism, nihilism, absurdism, materialism. No one at the Ecole des Sciences Politiques where she was in school had any hope, yet she was innately hopeful. But about what? That was her question.

Earl enthralled her. He told her it was up to the artist to help humanity find its new story. As he spoke it flashed through her mind, Im going to marry you. And she did!

They married in 1951 in New York City and had five children. She wrote and edited several books with Earl, including The Search Is On, in deep morning breakfast dialogues as they sought to understand the next step in human evolution as a cultural humanity now being born into the Earth/space environment.

Gradually, she realized that something profound was missing in her life. She loved her husband, her children and was following all the requirements of the 1951 women: Get married, have as many children as possible and care for your husband and home. She did it all with love, yet she became deeply depressed, feeling she was literally turning into stone.

Inspired by the great American dream that we are seeking life, liberty and the pursuit of happiness, she set out to discover who was happy in Lakeville, Connecticut. To her dismay, she found a sort of mildew of depression coating the comfortable lives of this exurban community. Something was missing. What was it?

During the 1960s she found the answer through Abraham H. Maslows Toward a Psychology of Being. As a psychiatrist studying wellness rather than illness, he discovered that all Self Actualizing happy, beneficent people had one thing in common: Chosen work they found intrinsically self rewarding and of service.

He advised everyone to Be bold. Do what attracts you.

What attracted her was Dr. Maslow, so she was bold, called him up, asked him for lunch, and he came!

That was the beginning of her emergence as an Evolutionary Woman. It happens when the woman learns that her depression is a signal for something more to be expressed, and learns to say YES to the impulse of attraction within her. The something more begins to be revealed.

At the lunch, Dr. Maslow gave her a list of 300 people, his Eupsychian Network of Good Souls, that he had collected over a lifetime. Many of them became founders of the human potential movement. Her YES had brought her in touch with the newly emerging network of evolutionary transformation.

She returned from the New York luncheon determined to transform her life with this precious list. She wrote a letter to all three hundred people, asking them what they thought was The Next Step for the Future Good. She offered to publish their key responses in the Center Letter, which she created herself.

In the early 1960s she read Teilhard de Chardins The Phenomenon of Man. She was thrilled to discover evolution has a purpose. For billions of years it has been moving from single cell, to multi-cell, to animal, to human and now to us. The inner drive, the consciousness force, the divine in nature had a direction toward higher consciousness, purpose and more complex of synergistic order. The epiphany was the amazing realization that the direction of evolution and her own are one.

The Evolutionary Woman gains a new identity. She is the universe in person. Her passion to grow, to love more, be more, create more is the Eros of the Universe itself animating her.

Teilhard intuited the next stage of evolution. Before the Internet, he declared that the noosphere, the thinking layer of Earth would one day get its collective eyes. When enough love and creativity entered that field of the planetary nervous system, (now growing rapidly through internet, Facebook , Twitter, etc.), people would be changed, not one by one, but all at once. He called it the Christification of the Earth.

Barbara was deeply excited. In some intuitive way she realized that it was her mission to help the noosphere get its collective eyes and to help the nervous system of the planet to be filled with innovation and love. She realized it was like the nervous system of a new born baby, about to wake up a new planetary consciousness. A vocation of destiny was born. She yearned to become a communicator of evolutionary potential.

Evolutionary Women are animated by a unique expression of the Impulse of Evolution as their own calling to evolve.

Through the great Indian Sage Sri Aurobindos magnum opus The Life Divine, she learned that the impulse of evolution, the supramental genius of evolution was arising in evolving humans. At some point, he prophesied, we would become Gnostic Humans, a new species, beyond the animal/ human life cycle.

Evolutionary women often feel we are not getting older but getting newer. Something new is being born in us.

Then came Buckminster Fuller. He told us that Space Ship Earth came without an operating manual, so that we would have to learn how to guide the system. He informed us we have the technology, resources and know-how to make the world work for allif we learned synergy and cooperation.

These four great pioneers, with others, laid the foundation for the Evolutionary movement. She had learned the evolutionary code. Evolution has direction, purpose and intent. The intent is more consciousness, creativity and love by means of ever-greater complexity or synergy.

She discovered that this was her intent. She and the Impulse were one.

She became a conscious Evolutionary Woman!

The next great breakthrough for her emergence was meeting Dr. Jonas Salk in the early sixties. She read something he had written on a Theater of Man, wrote a piece on it and sent it to Jerry Piel, editor of the Scientific American and on Jonass board. Jerry gave it to Jonas, who called Barbara one sunny day in the fall in New England. She had had her fifth child, and was sitting on the lawn with them all in the sun.

The phone rang, Mrs. Hubbard? This is Jonas Salk. The minute she heard his voice she realized something new had happened. Even though she didnt know it then, he was an evolutionary man. It was coded in his voice exciting, inviting, charged with vitality.

He said, Mrs. Hubbard, You have written my vision better than I could have. We are two peas in the same genetic pod. Can I take you to lunch?

She said yes!

He came the next week to drive her from Connecticut to New York. It was a magnificent fall day; the apple orchard sparkled with red and gold, the sun burned warm on the grass. The doorbell rang. Her heart skipped a beat; she opened the door to him. He smiled that incredible magnanimous, sexy smile and said: Mrs. Hubbard, this is the Garden of Eden.

Dr. Salk, she said, Youre right. Im Eve and Im leaving! He looked started. It started her too.

During the ride to New York she told him everything that was wrong with her: Her love of the future, the yearning to do more, the sense of deep vocation, a vital task that she was to perform.

He said, Barbara, this is not what is wrong about you. This is what is right about you. You are a mutant! And I will introduce you to the few others I have been able to find in 25 years. This was the next step in the emergence of an Evolutionary Woman.

She had met another evolutionary being. The Evolutionary Impulse became self aware in her.

He turned up the frequency of the inner code of evolution within her by resonating with it with his own being.

She wrote in her Journal in 1964:

This Christmas of 1964 is the best of my life, not because I have achieved my ideals, but because the problem of identity has disappeared. I can never again say, as I once did, in my own eyes Im nothing, for, as all people are, I, too, am the inheritor of the evolution of the ages. In my genes are the generations. Every cell in my body identifies me with the great and terrible adventure of inanimate to animate to human and every desire of my being sets me passionately to work to further the rise of humanness out of humanity. I am what was and what will be. If I am nothing, life is nothing; that it cannot be and be.

The rise of the Evolutionary Woman is awakened by the incarnation of the Impulse of Evolution as ones own inner drive to become ones unique self.

Your life purpose becomes the unique expression of the irreducibly beautiful impulse of creation as Marc Gafni writes in Becoming Your Unique Self.

With this often comes the disruption of past life pattern of the exclusive role of wife and mother, housekeeper and caretaker. The Evolutionary Woman is not seeking to be equal to men in a dysfunctional world, but to join with men and women to participate in the emerging world.

One day her husband Earl was speaking in a talk she had arranged for him. She stood behind a tree and wept. He came to her and said, Darling, why are you crying?

She dared to say, Earl, I want to speak too! Her heart sank. She knew it would hurt him.

He was crestfallen. Then I cant make you happy. Thats true, she said, No one can make another happy.

She told him she had to go forth and tell the story her own way. He said, Barbara, Im the genius. Youre the editor. She nodded, with tears of love, but there was no going back. They didnt know how to grow the relationship as younger people often do now.

The Evolutionary Woman is not merely a co-equal. She is a co-creator, becoming a new archetype. The Feminine Co-Creator. She is incarnating the impulse of evolution as her own passion to create, motivated by the Creator within her to become a co-creator with the divine. She is moving toward the next stage of human evolution as a conscious co-evolutionary.

Barbara sadly had to ask for a divorce. After loving each other, having the five beautiful children, writing and editing his books, cherishing his paintings and securing a major show at the Gallery of Modern Art, she realized that she had to go forth and tell the story herself.

Lt. Col John J. Whiteside entered her life. He was Chief Officer of Information in New York for the Air Force. He loved the book she edited for Earl called The Search is On and spread it to the news media and the generals of the Air Force. In it he had declared: We are being born as universal humans.

John told her he had been totally committed to covering the Apollo program live, sensing it had great meaning, while others were reporting, as he told her, as if they were telling the story of the birth of the Christ child, as to how much the infant weighed and the labor conditions at the Inn.

John said, Now I know why I wanted it to be covered live. It was a birth!

The Evolutionary Woman becomes aware that we are entering a new stage of evolution, not only personal but collectively.

Barbara was alive with the aspiration of a universal impulse of creation, as though she was being born anew.

John told her that if she attempted to make her husband the spokesperson for her mission, she would fail. So she took the radical step as an Evolutionary Woman to break out totally from the role of wife of and mother.

In 1970, as an Evolutionary Woman, she became a new kind of mother.

She told her 9-year-old son that his mother was a pioneer and that she wanted him to come too. He wrapped his little arms around her and said, We know Mom that you love us. You are doing what mothers are meant to do. You are creating a future for your children. I want to come with you.

And so it was, She and Earl separated. John had told her that if she tried to make Earl the voice for her mission, she would surely fail. That was the key. She could not let that happen.

They were divorced in 1970. She moved her five children to Washington D.C. Her sister lent Barbara her home, the Greystone Mansion in Rock Creek Park, as she and her husband, Wayne Barnet had moved to Stanford University where he was teaching law.

Together John and Barbara founded the Committee for the Future in 1970 to bring positive options for the future into the public arena for decision and action.

One day he took her to meet the head of CBS news.

Tell him the news, he said to Barbara. She said, smiling, knowing how strange it would sound to him: The news is humankind has been born into the universe.

He looked at John as if he were crazy. But then he nodded, Its true, he said, but we cant say it.

Why not, Barbara asked. He shook his head.

Gradually they developed a powerful new global Earth/Space Human Development Goal: New Worlds on Earth, New Worlds in Space, New Worlds in the Human Mind. The idea was that after the lunar landing we should have a social lunar landing, guiding the military/industrial complex toward a new evolutionary goal to restore the Earth, free the people, and explore the infinite regions of spirit and the universe beyond our mother planet, as later written up in her book Conscious Evolution: Awakening the Power of Our Social Potential.

They went to meet with Congressman Olin Teague of the Science and Technology Committee of the US Congress and told him about the new Earth/Space goal. He said ruefully, Barbara, I completely agree with you. But we cant do it in the Congress. There is no way for the various committees to come together to look at any long-range goal. YOU DO IT!

Amazed, John and Barbara considered how to do it. They began to speak of the goal to business leaders, politicians, and space scientists. They all agreed it was good but said the others would not get it. She went to see Mr. Rockwell of Rockwell International in his giant office. Mr. Rockwell, she said, Why dont you call together a design team to design the first Earth/Space Human Development program. He looked stricken. He nodded and said, Barbara I totally agree with you, but I wont do it.

Why not?

Because I would lose our defense contracts.

So that was it.

Evolutionary women do not avoid technology, they attempt to guide it. High Love and High Tech merge for the New Culture of Humanity.

Johns son went to Southern Illinois University.

They were invited to a conference there called Mankind in the Universe. Earl was addressing the student body in the arena, which was like a prize fighting ring with thousands of seats surrounding it. Elegantly dressed he was totally out of phase with the ragged students in long hair and blue jeans. His speech did not go over well. He called for heroism in the age of the anti-hero.

Subsequently, Barbara had spent time in small meetings with students; however, it was a time for the radical rejection of society by students. One of the students raised his hand and asked: Why do you want us to continue 25,000 years of failure?

An older man, a professor, arose in towering wrath directed at this question. You would have kept us in the caves! You wouldnt even have dared step into the light.

Barbara began to say in a gentle way, that man had not failed, that we are a young species at a point of transition. Now it is possible for the first time to overcome those terrible lacks such as poverty and disease. Our new tools might transform the ignorance that has forced us into destructive behavior so that we might become a new species

Each one of us is needed.

The longhaired, blue-jeaned, twenty five year old snickered at her. She stared at him and said, Did I hear you snicker?

He sank into his seat.

How dare you snicker at humankind? How dare you condemn the effort of the past? Do you have any idea of the struggle that went into the development of the human species? Barbara spoke like a mother defending her family.

The Evolutionary woman has faith in the evolution of humanity no matter what a mess we are.

The next morning Professor Tom Turner, director of special projects for Buckminster Fuller asked John and Barbara to sit with him on the stage. In the audience were several hundred people who had attended various sessions of the seminars. Earl was there too. Tom looked like a soft, comfortable dolphin. He said, We would like to make a recommendation that Barbara Marx Hubbard run for the nomination for the presidency of the United States on the Democratic ticket. Her role would be to carry the options for the future into the public arena.

She was stunned; yet amazingly, felt it was a good idea.

The Evolutionary Woman accepts the reality that she is needed for the evolution of the whole culture.

Earl was deeply distressed and said it would kill him if his wife ran for president.

So she did not do it for his sake but felt disappointed.

From the Southern Illinois experiences Barbara and John realized that some new process was needed. Whenever they discussed the idea of New Worlds on Earth, New Worlds in Space, or New Worlds in the Human Mind, a businessman, for example, would say, Yes, I get it but the labor unions wont. Or a politician would get it and say that the public would never accept this new potential.

In a flash of insight John decided to put apparently opposing forces in a wheel to actually experience each other directly. He said you couldnt make progress when one person is the speaker and everyone else is sitting in a row. There needs to be a new social structure, he declared.

He drew a new diagram and put functional areas of any social body in the inner circle of the wheel-like pieces of pie facing each other; sections for production, environment, and government, with a coordinating hub in the center where each sector could match needs and resources.

He added a satellite at the growing edge of the wheel to represent new capacities, as in the biological revolution, the physical sciences, psychologies of growth, and information sciences. Finally, there was a far-out satellite for unexplained phenomenon: the intuitive, mystical, and psychic experiences if the human race.

John decided to put a television in every section, with a central open mission control where everyone could see everything at once. People could begin to see themselves as one living organism. Yes, John told her, We can broadcast the meetings live and call it the New News.

Evolutionary Women are inspired by the male creative genius.

She realized he was giving the people their own nervous system. It was the noosphere getting its collective eyes! They called the conference process SYNCON for synergistic convergence. The purpose was to get the broadest possible cross section of people to form task forces in each sector. Each person or group was asked three questions:

What do you want to create?

What to you need to create it?

What do you want to freely give to others?

Then there is the chance for vocational networking. Vocational arousal occurs. People are excited to help each other. Instead of win/lose conflict, the process changes to how much and with whom can you co-create to get more of what you want. People merge with corollary but apparently conflicting functions, like environment and business, looking for common goals by matching needs with resources.

Finally each sector restates its goals, needs and resources in the light of the potential of the whole system. The students removed the walls between sectors of the wheel. Participants met in an Assembly of the Whole. A sense of social love infused the group. When astronaut Edgar Mitchell came in he said: If there had been a spiritual Geiger counter it would have gone off the charts. We called it The All Walls Down Ceremony.

Barbara realized some new form of self-governing process was being born here. This was the beginning of a more synergistic democracy.

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The Autobiography of Barbara Marx Hubbard

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Birth 2012 and Beyond, by Barbara Marx Hubbard | The Go …

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The most important book of 2012 with priceless gifts today!

Have you ever followed the teachings of the Mayan elders? The Mayan calendar calls for major changes and shifts with the grand pennacle being December 21, 2012. There has been so much hype about that date, along with fear and misunderstanding. But I know this date marks a special transformation for us as a people and for our home, Mother Earth. It gives us the chance to prepare our future through intention in a positive manner.

I have followed Barbara Marx Hubbard since I saw her at an IONS (Institute for Noetics Sciences) Conference in 2001. Charles and I were exhibitors there in Palm Springs CA, and were mesmerized with all the international speakers in the fields of metaphysics and spirituality. Ms. Hubbard has a certain vib around her that you are instantly attracted to. And when she speaks, she shares exactly the information your heart and mind have been craving.

That is why I want to share with you a time-sensitive and exciting opportunity to add to your library. Many are saying itis the most important book of 2012, written by visionary Barbara Marx Hubbard, the woman Marianne Williamson calls our undisputed planetary mid-wife.

I love and respect this pioneering woman so much! And when you buy her book today, you can receive an amazing package of gifts.

We are in the midst of a great shift, as you all know on one level or another. We can blend our love for Mother Earth and all our brothers and sisters, and make a major and positive change in the direction of our lives.Birth 2012 and Beyond is building a global movement to co-create a planetary rebirth, helping humanity go beyond our crises to a new way of being. A whole systems shift will be required, and this book shows us how.

Barbaras inspiring vision in the book is amplified by special contributions from 12 renowned leaders including Neale Donald Walsch, Michael Beckwith, Jack Canfield, Jean Houston, Lynne Twist, James ODea and Lynne McTaggart all offering essential insights into how we can birth a sustainable and joyful planetary civilization.

Click here for more information and ordering:

When you join me in ordering the book during todays launch only, you can get a priceless free gift package from some of these top luminaries, including opportunities for private coaching from people like Neale Donald Walsch and Barbara herself!

And even if you dont order the book, you can register for a special free teleseminar event with many of these leaders sharing about the exciting movement that is growing.

Barbaras book offers a timely call and a roadmap for turning our collective crisis into an opportunity for mass evolution, which I see as essential.

Tens of thousands have joined Barbara in declaring December 22, 2012 our planets first Birth Day to mark the beginning of a new era of peace, health, sustainability, and prosperity for humanity. Im fully supporting this vision, which aims for 100 million participants worldwide who commit to building this new era together.

Birth 2012 and Beyond has been created as an essential guide for todays evolutionaries who are committed to making a real difference. I am positive youll be profoundly inspired by this woman that Deepak Chopra calls the voice for conscious evolution in our times.

Heres just a taste of some of the praise for Birth 2012 and Beyond:

Birth 2012 and Beyond envisions a future to embrace with love rather than face with fear. It offers individual and collective tools for giving birth to what is most beautiful in ourselves and in the world around us. Marianne Williamson, NY Times #1 bestselling author

When I saw our precious planet from space, I recognized that we must shift our consciousness and culture before we destroy our fragile home. This inspired and visionary book offers profound wisdom for how to make the shift in time. Edgar Mitchell, Apollo 14 astronaut, founder of Institute of Noetic Sciences

Conscious evolution, a concept that Barbara Marx Hubbard has championed for decades, is one of the best two or three ideas of modern times. Ken Wilber, author of The Integral Vision

I invite you no, Iurge you to join me in ordering the book today, so youll get all the special gifts that come with it in honor of the official launch and help propel this vision forward!

Click here for more information and ordering:

May your life be full of joy and wonderful surprises! ..Melissa.

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