Despite bad odor that clings to the very notion of power because of the misuses to which it has been put, power in itself is neither good nor bad. It is an inescapable aspect of every human relationship, and it influences everything from our pleasures of the flesh relationships to the jobs we hold, the cars we drive, the television we watch, the hopes we pursue. To a greater degree than most imagine, we are the products of power. Yet of all the aspects of our lives, power remains one of the least understood and most important—especially for our generation. For this is the dawn of the Powershift Era. We live at a moment when the entire structure of power that held the World together is now disintegrating. A radically different structure of power is taking form. And this is happening at every level of human society. In the office, in the supermarket, at the bank, in the executive suit, in our churches, hospitals, schools, and homes, old patterns of power are fracturing along strange new lines. Campuses are stirring from Berkeley to Rome and Tokyo, preparing to explode. Ethnic and racial clashes are multiplying. In the business World we see giant corporations taken apart and put back together, their CEOs often dumped, along with thousands of their employees. A “golden parachute” or goodbye package of money and benefits may soften the shock of landing for a top manager, but gone are the appurtenances of power: the corporate jet, the limousine, the conferences at glamorous golf resorts, and above all, the secret thrill that many feel in the sheer exercise of power. Power is not just shifting at the pinnacle of corporate life. The office manager and the supervisor on the plant floor are both discovering that workers no longer take orders blindly, as many once did. They ask questions and demand answers. Military officers are learning the same thing about their troops. Police chiefs about their police officers. Teachers, increasingly, about their students.

Every since the end of World War II, two superpowers have straddled the Earth like colossi. Each had its allies, satellites, and cheering section. Each balanced the other, missile for missile, tank for tank, spy for spy. Today, of course, that balancing act is over. As a result, “black holes” are already opening up in the World system: great sucking power vacuums, in Eastern Europe for example, that could sweep nations and peoples into strange new—or, for that matter, ancient—alliances and collisions. Power shifting at so astonishing a rate that World leaders are being swept along by events, rather than imposing order on them. There is strong reason to believe that the forces now shaking power at every level of the human system will become more intense and pervasive in the years immediately ahead. Out of this massive restructuring of power relationships, like the shifting and grinding of tectonic plates in advance of an earthquake, will come one of the rarest events in human history: a revolution in the very nature of power. A “powershift” does not merely transfer power. It transforms. Imprisoned during much of World War II in Buchenwald, the scholar Robert Eisler saw the beast in civilized man and had nothing but time to meditate upon it. He anticipated the apocalyptic bitter end which may be as near as many of us fear. If there was never a Fall, there could never have been and there never could be a redemption in the future. If, however, there was a most definite Fall, if “human nature” was originally not lupine but that of a peaceful, frugivorous, non-fighting and not even jealous animal, then there is hope of changing our social organization. Conquering—or, rather, controlling—the beast in humans is the raison d’etre of Christianity and its decadent flower, capitalism. The capitalist priestcraft of modern Psychiatry, working in tandem with the State bureaucracy, regulates and polices the new Restriction and gelding of desire.

Demand desire = unhappiness. Unhappiness = motivation for buying “things.” Psychiatrists become the final legal arbiters, muddying the justice system with the grey areas of intentionality, mental state, etcetera. Newspaper editorials commonly mistake this re-ordering of the justice system as a liberalizing force, quickly forgetting that psychiatric control is the foundation of any modern totalitarian society. Psychiatric dogma—echoed continuously by omniscient, “understanding” voices in self-help books, on radio and television talk shows—must convince the public to practice continual suppression and hormonal restraint—with any “slipups” indicative of something terribly wrong with them. Emotional numbing, mass addictions, low self-esteem, depression, apathy, anomie, stress—all the modern illnesses are symptoms of the absurd and tragic struggle to bride instinct. Guilt is engendered by the imperfect ability of humans to suppress the inner rage of the repressed id. With the advent of the novel, and later, the cinema, instinct is lived within the retina and mind rather than with the flesh. The passive, voyeuristic siphoning of instinct is known clinically as perversion. Conditioned to live their lives vicariously, perverts are easily jaded, and prone to far greater cruelties than other orgastically sane and “violent” feral men. The wolverine is nature’s most ferocious and violent animal, but seems only the pettiest punk next to passive, God-fearing homo sapiens. Robert Eisler mistakes the neurotic bloodletting of a modern economic war as a failure to tether humans tightly enough to the Judeo-Christian ideal. Eisler had not the necessary perspective to see that the unimaginable cruelty of World War II was the result of winding man’s instinct so tightly that it sprung.

World peace involves the private renunciation of war on the part of the immense majority, but along with this it involves an unavowed readiness to submit to being the booty of others who do not renounce it. The modern militia will go to the extremes to renunciate hostile or warlike intent. The Secretary of War changes his title to the Secretary of Defense. The oft-repeated, phrase, “for the preservation of peace,” becomes a mantra for modern man, and his aggressions are most often stated in passive ways. Even if these avowals of peace are merely chalked up as public relations, it is indisputable that the majority of moderns believe in it. Wars are no longer fought by the citizen for the State, they are fought against the citizen by the State. The enemy of civilization is World-weariness, a loss of the animating spirit of the (in the Jungian sense) daimon. Judeo-Christianity served the bond with the Earth-spirits to engage in the Talmudic hair-splitting of God-as-legislator. Even if the will of the Faustian men attempt improvements on Her, old habits die hard, though, and Nature remains a bewitching force. At the bitter end of WWII, teenagers, housewives, violent felons and mental patients were loosed in emulation of the emancipation proclamation. This unsealed primal atavism, the resurgence of which led directly to the most ancient (id est, the original) state of consciousness which, being pure, is cosmic, unlimited. Some participants have become supercharged and their sensations and expectations may revert to an animal sensitivity to their emotions and environment. Only a higher human can metamorphose. Such lycanthropic transformation evidently guided the Viking Berserkers, who wore world-skins, spoke in wolf-language and earn a reputation as the most fearsome warrior who ever live.

The Berserkers could reputedly practice mind control, rendering their enemies helpless with fear, and running wild in battle without protection of shield or armor. It has been established that those rare feral children could endure wild extremes in weather and diet that would instantly kill a modern, civilized child. Approximately a dozen cases of children raised by wolves have been recorded in this century. All capture wolf-children have died in captivity. The Judeo-Christian mechanism of corrupting innocence in order to indue guilt was a method to stimulate moral awareness. There were signs that the fear of punishment might eventually lead to feeling sympathy for others. This sympathy for others, it turns out, was only a fear for the children’s own personal punishment. The civilities of modern humans evidently murders the beast inside one—not to mention one’s connection to fellow beast. It was once thought that people who learned the art of writing, would learn the opposite of its real function. Those who acquired it supposedly would cease to exercise their memory and become forgetful; it was thought that they would rely on writing to bring things to their remembrance by external signs instead of by their own internal resources. What one would discover is a receipt for recollection, not for memory. And as for wisdom, students would have the reputation for it without the reality: they would receive a quantity of information without proper instruction, and in consequence be thought very knowledgeable when they were filled with the conceit of wisdom instead of real wisdom, they would be a burden to society. The claim was that writing would damage memory and create false wisdom. However, this claim fails to acknowledge what writing’s benefits might be, which, as we know, have been considerable. We may learn from this that it is a mistake to suppose that any technological innovation has a one-sided effect. Every technology is both a burden and a blessing; not either-or, but this-and-that.

Nothing could be more obvious, of course, especially to those who have given more than two minutes of thought to the matters. Nonetheless, we are currently surrounded by throngs of one-eyed prophets who see only what new technologies can do and are incapable of imagining what they will undo. We might call such people Technophiles. They gaze on technology as a lover does on one’s beloved, seeing it as without blemish and entertaining no apprehension for the future. They are therefore dangerous and are to be approached cautiously. On the other hand, some one-eyed prophets, are inclined to speak only of burdens and are silent about the opportunities that new technologies make possible. Technophiles must speak for themselves, and do so all over the place. A dissenting voice is sometimes needed to moderate that din made by the enthusiastic multitudes. If one is to err, it is better on the side of skepticism. However, it is an error nonetheless. For it is inescapable that every culture must negotiate with technology, whether it does so intelligently or not. A bargain is struck in which technology giveth and technology taketh away. The wise know this well, and are rarely impressed by dramatic technological changes, and never overjoyed. Life has always been barren of joys and full of misery but that the telephone, medicine, the Winchester repeating arms company, ocean liners, cars, the Internet, television, computer, and especially the reign of hygiene have not only lengthened life but made it a more agreeable proposition. Technology may be barred entry to a culture, but we may learn that once a technology is admitted, it plays out its hand; it does what it is designed to do. Our task is to understand what that design is—that is to say, when we admit a new technology to the culture, we must do so with out eyes wide open.

However, we must take to heart those radical technologies create new definitions of old terms, and that this process takes place without humanity being fully conscious of it. Thus, it is insidious and dangerous, quite different from the process whereby new technologies introduce new terms to the language. In our own time, we have consciously added to our language thousands of new words and phrases having to do with technologies—“DVD,” “VCR,” “binary digit,” “software,” “rear-wheel drive,” “window of opportunity,” “Walkman,” “Youtube,” “MP3,” “BMW X7 xDrive50i Sport) etcetera. We are not taken by surprise at this. New things require new words. However, new things also modify old words, word that have deep-rooted meanings. The telegraph and the penny press changed what we once meant by “information.” Television changes what we once meant by the terms “political debate,” “news,” and “public opinion.” The computer changes “information” once again. Writing changed what we once meant by “truth” and “law”; printing changed them again, and now television and the computer change them once more. Such changes occur quickly, surely, and, in a sense, silently. Lexicographers hold on plebiscites on the matter. No manuals are written to explain what is happening, and the schools are oblivious to it. The old words still look the same, are still used in the same kinds of sentences. However, they do not have the same meanings; in some cases, they have opposite meanings. And that is why technology imperiously commandeers our most important technology. It redefines “freedom,” “truth,” “intelligence,” “fact,” “wisdom,” “memory,” “history”—all the words we live by. And it does not pause to tell us. And we do not pause to ask. However, technology may allow students to develop a supposed undeserved reputation for wisdom. Because those who cultivate competence in the use of a new technology, are thought to become an elite group that are granted unjustifiable authority and prestige by those who have no such competence.

These groups of people can create “knowledge monopolies” like the Silcom Valley has due to the fact that they have created important technologies. Therefore those who have control over the workings of particular technology accumulate power and inevitably form a kind of conspiracy against those who have no access to the specialized knowledge made available by technology. However, that is capitalism. If you have the skill and can produce something, you have the right to profit it from it. There are winners and losers. The benefits of a new technology are not distributed equally. Let us take as an example the cause of television. In the United States of America, where television has taken hold more deeply than anywhere else, many people find it a blessing, not least those who have achieved high-paying, gratifying careers in television as executives, technicians, newscasters, and entertainers. It should surprise no one that such people, forming as they do a new knowledge monopoly, should cheer themselves and defend and promote television technology. On the other hand and in the long run, television may bring a gradual end to the careers of schoolteachers, since school was an invention of the printing press and must stand or fall on the issue of how much importance the printed word has. For four hundred years, school teachers have been part of the knowledge monopoly created by printing, and they are not witnessing the breakup of that monopoly. It appears as if they can do little to prevent that breakup, but surely there is something perverse about school-teachers’ being enthusiastic about what is happening. Such enthusiasm always calls to my mind an image of some turn-of-the-century blacksmith who believes that his business will be enhanced by it. We know now that his business was not enhanced by it; it was render obsolete by it, as perhaps the clearheaded blacksmith knew. What could they have done? If nothing else, weep.

We have a similar situation in the development and spread of computer technology, for here too there are winners and losers. There can be no disputing that the computer has increased the power of large-scale organizations like the armed forces, or airline companies or banks or tax-collecting agencies. And it is equally clear that the computer is now indispensable to high-level researchers in physics and other natural sciences. However, to what extent has computer technology been an advantage to the masses of people? To steelworkers, vegetable-store owners, teachers, garage mechanics, musicians, bricklayers, dentists, and most of the rest into whose lives the computer now intrudes? Their private matters have been made more accessible to powerful institutions. They are more easily tracked and controlled; are subjected to more examinations; are increasingly mystified by the decisions made about them; are often reduced to mere numerical objects. They are inundated by unwanted mail. They are easy targets for advertising agencies and political organization. The schools teach their children to operate computerized systems instead of teaching things that are more valuable to children. In a word, almost nothing that they need happens to the losers. Which is why they are losers. It is to be expected that winners will encourage the losers to be enthusiastic about computer technology. That is the way of winders, and so they sometimes tell the losers that with personal computers the average person can balance a checkbook more neatly, keep better track of recipes, and make more logical shopping lists. They also tell them that their lives will be conducted more efficiently. However, discreetly they neglect to say from whose point of view the efficiency is warranted or what might be its costs. Should the losers grow skeptical, the winners dazzle them with the wonderous feats of computers, almost all of which have only marginal relevance to the quality of the losers’ loves but which are nonetheless impressive.

Eventually, the losers succumb, in part because they believe that the specialized knowledge of the masters come to believe this as well. The result is that certain questions do not arise. For example, to whom will the technology give greater power and freedom? And whose power and freedom will be reduced by it? This may all sounds like a well-planned conspiracy, as if the winners know all too well what is being won and what lost. However, this is not quite how it happens. For one thing, in cultures that have a democratic ethos, relatively weak traditions, and a high receptivity to new technologies, everyone is inclined to be enthusiastic about technological change, believing that its benefits will eventually spread evenly among the entire population. Especially in the United States of America, where the lust for what is new has no bounds, do we find this childlike conviction most widely held. Indeed, in America, social change of any kind results in winners and losers, a condition that stems in part from Americans’ much-documented optimism. As for change brough on by technology, this native optimism is exploited by entrepreneurs, who work hard to infuse the population with a unity of improbable hope, for they know that it is economically unwise to reveal the price to be paid for technological change. One might say, then, that, if there is a conspiracy of any kind, it is that of a culture conspiring against itself. By all accounts, the great majority of the people of the World agree that image, color, form and symbol are concrete, physical and real, capable of affecting the viewer of them. It is only among Western technological cultures, an extreme minority in the World, that his notion is suppressed and ridiculed. However, now, as with so many previously rejected areas of knowledge, Western science is slowly beginning to catch up.

Neurophysiologists are able to trace the pathways of images from the brain into the cells. It has been found that mental images have many of the same physical components as open-eyed perceptions. Our bodies react to mental images in ways similar to how they react to images from the external World. The American physiologist Edmund Jacobson has done studies which show that when a person imagines running, small but measurable amounts of contraction actually take place in the muscles associated with running. The same neurological pathways are excited by imagined running as by actual running. However, anatomists have also been aware of pathways between the cerebral cortex, where images are stored, and the autonomic nervous system which controls the so-called involuntary muscles. The autonomic nervous system controls sweating, blood vessels, expansion and contraction, blood pressure, blushing and goose-pimpling, the rate and force of heart contractions, respiratory rate, dryness of mouth, bowel motility and smooth muscle tension. There are also pathways between the autonomic nervous system and the pituitary and adrenal cortex. The pituitary gland secretes hormones which regulate the ae of secretion of other glands; especially the thyroid, sex, and adrenal glands. The adrenal glands secrete steroids, which regulate metabolic processes, and epinephrine, which causes the “fight or flight” reaction. Through these pathways, an image held in the mind can literally affect every cell in the body. The nervous innervation of voluntary and involuntary muscles is also associated with the physical expression of emotion. When an image or thought is held in the mind, there is neuronal activity in both hemispheres of the brain. Nerve fibers lead from the cerebral hemisphere to the hypothalamus, which has connections with the autonomic nervous system and the pituitary gland.

When a person holds a strong fearful image in the mind’s eye, the body responds, via the autonomic nervous system, with a feeling of “butterflies in the stomach,” a quickened pulse, elevated blood pressure, sweating, goosebumps and dryness of the mouth. Likewise, when a person holds a strong relaxing image in the mind, the body responds with lowered heart rate, decreased blood pressure and, obviously, all the muscles tend to relax. So the image you carry in your mind can affect your actual physical body and your emotional states. It is not unusual for a trained yogi to be able to fluctuate heartbeats voluntarily from eighty beats per minute to three hundred beats. The research showed that the techniques by which they were able to do these things were found to be made of detailed visualization. Physical athletes use visualizations to increase their performance. There is also dramatic growth in in medical uses of visualizations by doctors in assisting cancer victims to gain control of their own disease and by psychologists in easing the agonies of upcoming stressful situations. When practicing mental rehearsal, changes in performance among three groups of basketball players was noted. Between test sessions, the first group physically practiced foul shooting, the second group practiced mentally, the third group did not practice at all. The result showed that between the initial test and the final test, the first two groups improved their performance by virtually the same percentage. The third group did not improve. Similar studies involving dart throwing and other athletic activities show the same kinds of results. The image in the mind sends the autonomic nervous system through a rehearsal of impulses. When the real event comes along, it has been practiced. The image stimulating the autonomic nervous system is itself the practice.

Some skiers being trained for the Olympics are instructed to practice their athletic skills by using mental imagery. Sometimes the only preparation for one race is to ski it mentally. This is used when athletes are recovering from an injury and cannot practice the slopes. In the case of Jean-Claude Killy, this method helped him turn out one of his best races. Without fail, athletes feel their muscles in actions as they [mentally] rehearse their sport. The imagery of visuo-motor behavior rehearsal apparently is more than sheer imagination. It is a well-controlled copy of experience, a sort of body-thinking similar to the powerful illusion of certain dreams at night. In incidents with athletes in sports ranging from swimming and skiing to pistol shooting use mental imagery to rehearse the actual competition, it proved better training, in many instances, than practices runs in non-competitive conditions were more nearly simulated in the nervous system. So the imagery was more valuable rehearsal than actual physical practice. During one recent experiment, I recorded the electromyography responses of an Alpine ski racer as he summoned up a moment-by-moment imagery of a downhill race. Muscle bursts appeared as the skier hit jumps. Further muscle bursts duplicated the effort of a rough section of the course, and the needles settled during the easy sections…his EMG recordings almost mirrored the course itself. There was even a final burst of muscle activity after he had passed the finish line, a mystery to me until I remembered how hard it is to come to a skidding stop after racing downhill at more than 40 miles an hour. The image held in the mind produced measurable physiological responses. The involuntary nervous system is activated by the image. The image is itself training.

 Modern psychology is making much of these techniques, but a sensible person will automatically evoke images in order to rehearse an event, without any therapist’s instructions.  It could just be called “thinking through” an event beforehand, whether it is a speech or a difficult encounter. Every lawyer that I have ever met does it before every court appearance. Most business people do it. By giving time to the planning of the events, you are taking charge of them, preprogramming your mind and body. Even more interesting perhaps are the increasing uses of visualization in modern medicine, techniques very similar to those used by “primitive” healers and medicine people. The idea is taking hold that, like the yogis, patients can control their own internal chemistry, the functions of the organs, the flow of the blood and so forth by way of the images held in the mind. Prominent among the practitioners of medical visualization is a European neurologist, J.H. Shultz, who uses something called “autogenic therapy,” taking people through imaginary tours of their bodies, visually discovering their organs, the cells, and eventually picturing them as functional and healthy. Autogenic therapy is widely used in Europe and has been extensively researched. A seven-volume work cites 2400 studies. Researchers examining the effects of the standard autogenic exercises have demonstrated an increase (or decrease) in skin temperatures, changes in blood sugar, white blood cell counts, blood pressure, heart and breathing rates, thyroid secretion, and brain wave patterns. Autogenic training has been used in coordination with standard drug and surgical procedures in Europe to treat a broad range of diseases including ulcers, gastritis, gall bladder attacks, irritative colon, hemorrhoids, constipation, obesity, heart attack, angina, high blood pressure, headaches, asthma, diabetes, thyroid disease, arthritis and low back pain, among others.

Dr. Carl Simonton, who is director of cancer therapy at Gladman Memorial Hospital in Oakland, California, and his wife, Stephanie Simonton, have been receiving acclaim lately for their amazing results in inducing what have been called “spontaneous remissions” in cancer by using techniques of meditation and attitude adjustment based on visualization. The patient is instructed to picture one’s cancer and to imagine the immune mechanism working the way it is supposed to, picking up the dead and dying cells. Patients are asked to visualize the army of white blood cells coming in, swarming over the cancer, and carrying off the malignant cells…These white cells then break down the malignant cells, which are then flushed out of the body. The cancers may be imagined in the form of animals, snakes, armies, non-objective force-fields, whatever seems to have meaning in a particular patient. Also used were photo cells, photos of cancers, X ray photos of the person’s own cancer to assist the process of imagining and at some point they ask patients to visualize themselves totally well. Statistics like to argue that it is not the visualizations themselves which have produced the results, but rather the belief in them, the placebo effect. However, of course, this is an absurd criticism, because the belief in the cure is itself likely to come in the form of a visualization of the healthy body. In either event, it is the image that effects the cure. Flashes of insight will pop into one’s mind at a moment when one is imagining oneself being carried along standing on a beam of light. The disappearance of politics is one of the most salient aspects of modern thought and has much to do with our political practice. Politics tends to disappear either into the subpolitical (economics) or what claims to be higher than politics (culture)—both of which escapes the architectonic art, the statesman’s prudence.

Politics in the older sense encompassed and held together these two extremes. This opposition between economy and culture is but another formulation of the dualism in contemporary American intellectual life that keeps recurring in these passed and is their unifying theme. The source can be found in one of the most remarkable passages in Rousseau’s works, which marks the break with early modern statecraft and was decisive in the development of the idea of culture. Rousseau directed men’s attention back to the ancient polis as a corrective to the Enlightenment political teaching. Unlike many of those who came after him, he was hardheadedly political and saw statesmen’s deeds as central to the life of a people. And it is precisely the very conditions for the existence of a people that Rousseau accuses his immediate predecessors of having misunderstood or ignored. Individual self-interest is not sufficient to establish a common good, one insists, but without it, political life is impossible, and humans will be morally contemptible. The founder of a regime must first make a people to which the regime will belong. A people will not automatically result from individual humans’ enlightenment about their self-interest. A political deed is necessary. The legislator must so to speak change human nature, transform each individual, who by oneself is a perfect and solitary whole, into a part of a greater whole from which that individual as it were gets one’s life and one’s being; weaken humans’ constitution to strengthen it; substitute a partial and moral existence from the physical and independent existence which we have all received from nature. One must, in a word, take a humans’ own forces away from one in order to give one forces which are foreign to one and which one cannot use without the help of others.

The more the natural forces are dead and annihilated, the greater and more lasting the acquired ones, thus the founding is solider and more perfect; such that if each citizen is nothing, can do nothing, except by all the others, and the force acquired by the whole is equal or superior to the sum of the natural forces of all the individuals, one can say that the legislation is at the highest point of perfection it can attain. Rousseau with characteristic and refreshing frankness underlines the corporate character of the community and what is required to achieve it as over against the abstract individualism popularized by the Enlightenment. In elaborating the scheme Rousseau even puts in the popular festivals and all that. This complex nervous system constructed by the legislator is exactly what we call culture. Or rather, culture is the effect of the legislation without the legislator, without the political intention. Changing human nature seems a brutal, nasty, tyrannical thing as human nature. Rather, humans grow and grow into a culture; culture are, as is obvious from the word, growths. Man is a culture being, not a natural being. What man has from nature is nothing compared to what one has acquired from culture. A culture, like the language that accompanies and expresses it, is a set of mere accidents that add up to a coherent meaning constitutive of man. Nature is gradually banished from the study of man; and the state of nature is understood to have been a myth, even though the notion of culture is inconceivable without the prior elaboration of the state of nature. The primacy of the acquired over the natural in man’s humanity is the ground of the idea of culture; and that idea is bound up with the idea of history, understood not as the investigation into man’s deeds but as a dimension of reality, of man’s being.

The very fact of the movement from the state of nature to the civil state shows that there is history and that it is more important than nature. In Rousseau the tension between nature and the political order is maintained, and the legislator has forced the two into a kind of harmony. History is a union of the two in which each disappears. The World is going through a historic change in the way wealth is made and that is part of the birth of a new way of life or civilization of which, at least for now, the United States of America is the spearhead. Also, far below the surface fundamental watched closely by businesses, investors and economists, there are deep fundamentals, and we are changing our relationships to them in revolutionary ways—especially those involving time, space and knowledge. Today’s accelerating changes, as we have shown, are de-synchronizing more and more parts of the economy. They point to a period of possible de-globalization in the economy and increased re-globalization in other fields. Above all, they transform the knowledge base on which wealth creation depends, reducing much of it to obsoledge and irrelevance, while challenging not only science but our very definitions of truth. Furthermore, we have seen that the money economy is only part of a much larger wealth system and is dependent on largely unnoticed infusions of value from a massive, Worldwide non-money economy based on what we have called prosuming. Understanding this concept of a two-part wealth system should help us, among other things, see money for what it is—and to see more clearly how it fits into tomorrow’s revolutionary wealth system. The overwhelming power of money in out lives is attested to by the richness of commentary about it.

Willie Sutton, asked why he robbed banks, wondered why anyone would ask so stupid a question and gave his famous answer: “That’s where the money is!” More recently, actor Cuba Gooding, Jr., added another line to monetary literature with his outraged shout in the film Jerry Maguire, “Show me the money!” And Wesley Snipes in the film New Jack City declares, “Brothers don’t wait to get paid. Money talks.” There is also novelist Tim Robbins, lapsing into theological exegesis, allowed that “there is a certain Buddhist calm that comes from having money in the bank.” Money has been all but deified. However, deification is also mystification. We have argued, therefore, that the time has come to ditch the false assumptions that wealth derives only from what economists generally measure. Or that value is created only when money changes hands. We need, instead, to turn our attention to the larger wealth system—in which the money economy is fed a free lunch and kept alive by prosumers who also pose powerful challenges to it. It is not merely one’s flesh which vanishes in death, but also one’s heart, that inmost personal organ of the soul, which formerly rose up in rebellion against the human fate and which one then purified till one became pure in heart—this personal soul also vanishes. However, God who is the true part and true fate of this person, the rock of this heart, God is eternal. It is into His eternity that one who is pure in heart moves in death, and this eternity is something absolutely different from any kind of time. When one reaches enlightenment, one can look back at the “wicked,” the thought of whom had once so stirred one. Now one will not call them the wicked, but “they that are far from Thee.” One has learned that since they are far from God, from Being, they are lost. And once the more beneficial follows the negative, once more, one knows that the good is to draw near God. Here, in this conception of the good, the circle is closed. To one who may draw near to God, the good is given. To an America which is pure in heart the good is given, because it may draw near to God. Surely, God is good to America.

cresleighhomes

We’ve have three bedrooms to work with in the Residence 2 floor plan, and we’re getting pretty excited to play with decor! But really, there isn’t much needed – these sleek gray walls are gorgeous on their own! 🤩✨

This new, two-story, “pop top” single-family home features a spacious great room overlooking the outdoor living space. There is also a master bedroom on the first bedroom with an en suit bathroom.

Additionally, on the main floor is a guest bathroom, kitchen, and formal dining room. Upstairs there are two primary bedrooms, a bathroom, loft, and laundry room.

This design allows the adults to have complete control over the first floor, and the upstairs can be an area for the kids to enjoy. The loft can be used as a living room for children.

There is also a flex space on the first floor would could be used as a front parlor, art room, bedroom or office. Perhaps even a play room. With 2,317 feet, you will find many different ways to enjoy your space.
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