Monday, 28 March 2022

Strengthening Democracy: Future and Transformation of Political Leadership

 

Reflection Paper on the Future and Transformation

of Political Leadership:








QUALITY - ETHICS - NORMATIVITY







I.   Background

II.    'Enlightenment': Actualization, Renewal, Ensuring

III.   LDBO, Parliamentarism, Federalism (GE and EU)

IV.   "Coopetition": Transition to 'Integrated Market Economy'

V.   Recommendations




I.   Background


After more than 70 years of democratic political leadership in the German and (western) European societies, the forces of necessary perception, control and future-oriented design of mechanisms and processes of ruling / governing are, if not exhausted, at least "used out" and must be put to the test. In the end, governing was to be identified more as reacting, representing and administering daily political demands.


In this way, the form and substance of government drift dangerously apart and can only be brought into an appropriate balance and consistency through clarifying self-improvement and self-critical qualification. Then, instead of just confirming political "realities" according to surveys, political leadership can again correspond to their actual functionality / responsibility: to understand political determinants and normativity as factors of consistent development dynamics and progressing processes of free societies and to master them in a coordinating manner.


This applies all the more as today, in contrast to 1980 et seq., there are clearly more and more far-reaching structural conflict and crisis developments. Freedom, the rule of law, and democracy are indisponible on the one hand, and their continued existence has become extremely fragile both internally and internationally oon the other hand. Authoritarian governments and dictatorships are extremely inhuman, at the same time highly "efficient" and like to see themselves as winners in the so-called competition of systems, which increasingly leads to "democratorship" (formally democratic, factually dictatorial). The pathological finding of this condition can be classified under: quantitative-materialistic based nihilism! In addition, the short-sighted, destructive use of so-called "artificial intelligence" provides the mastery of technocratic-bureaucratic enforcement capacity, the ability to "guillotine" individual freedom on a massive scale - far beyond free and international legal systems.


At the same time, crises and conflicts are usually man-made and consequently indispensable opportunities and promising challenges for substantial further development in the sense of self-renewing power from (inner) individual and social (self-) awareness: the innovation of the social contract related to human dignity, the return to the human image contained in the Basic Law and the order superordinate to it, the so-called free-democratic basic order (fdBO).


Thus, critical-creative, organizational-political definitional achievements, especially as adjustment of future and leadership ability, coincide with necessary social transformation achievements: proactive design of innovative social process control, updating and a priori facilitation of crises and conflicts within the framework of strategic-visionary, political normativity and legitimation systems. - The following three subject areas form the central, substantial potential for initiating and consistently qualifying the internally and externally effective transformation process (outlined briefly):



II.   'Enlightenment': Actualization, Renewal, Ensuring


1   Innovative ways to strengthen individual awareness of freedom as the source code of mental and intellectual inner guidance - based on the historical experiences of the "external" freedom fight: Recovering individual freedom of action from internal substantial reflection and ethical justification of external development spectra and their qualified mastery according to identical, reasonable thinking and emphatic feel.


2   (Inner) freedom as a spiritually guided emancipation process from the formal conditions to the determinants of individual and social implementation: This emancipation is still an open process of "completion" and a central determinant of future social development. The outer becomes the consequence of the inner freedom, truthfulness, integrity, transparency, identification, verification.


3   From this, not only an appropriate culture/educational policy and reconnection with social processes can be derived, but all the more intellectual quality saving in the area of ​​political leadership and personnel development; "Benchmarking" in particular of intellectual and human capacity / excellence as a constitutive condition of state responsibility within the framework of empowerment: self-reflection and faculty of judgment - independent of formal and content-related (power) political positions, ideologies and timely half-value knowledge of power.


4   Associated with "enlightened" political leadership is the de-economization, de-materialization and de-monetization of the social concept of performance as a humane quality generation of interaction processes in innovative-creative cooperation societies. Above all, an ethical normativity is created that is a convincing, sustainable alternative to: quantitative-technocratic nihilism, authoritarian-dictatorial "equal treatment", creeping erosion of formerly free societies towards "democratorship". The political leadership will then again understand statehood as empowering free societies and processes and coordinate them in a responsible and future-oriented manner - lean, competent and creative-visionary.


5   The "physical" resonance space of societies is thus reconnected with metaphysics, and at the same time understood as a privileged source of "productivity". The focus is no longer on the formally acting egocentric and political power, but on the transpersonal human being: responsibility and discourse ethics instead of pure benefit and consensus ethics, awareness and being instead of having, joy instead of fear, self-determination instead of heteronomy only, creative domination instead of "impoverishment" , free design instead of compensation, quality instead of just quantity - if and to the extent that political leadership is primarily understood as "leading by example" (Gandhi).




III.   LDBO, Parliamentarism, Federalism (GE and EU)


1   After almost 75 years of German constitutional reality on the basis of the Basic Law and 'Germany in Europe', an analysis must be carried out in particular with regard to the desired future viability: Are the basic political functionalities still in coherence and concordance with the normative functions of the Basic Law, but above all with the so-called 'free-democratic basic order (ldbo)?


2   This analysis and evaluation is a key prerequisite for programmatic organizational-political classification and future adjustment of political will. Normative, regulatory and legitimation functions are central pillars of strategic political leadership, daily political requirements are to be balanced with them and not vice versa: the derivation of normativity and legitimation from (assumed) political reality describes the smooth transition to "democratorship". This is to be averted and neutralized with high alert vigilance if the parameters of the ldbo are also indisposable as action paradigms, for example in the case of crises and conflicts, and are enforced without exception. Because in every day-to-day political re-action, only the directed action component reflecting the ldbo is strategically normative.


3   The policy analysis should first be set up in the area of ​​ parliamentarism. Not only the coherent, consistent functioning of the separation of powers and/or questions of representative / direct democracy (e.g. mixed forms) are actually to be checked for their future viability in accordance with the ldbo and Basic Law. For example, the so-called faction discipline as a possible paralysis of the individual decision of conscience is central. Above all, however, the parliamentarism and its functional mechanisms in the context of German EU membership must be closely correlated with the parameters of the ldbo:


The European democratic deficit caused by "idle runs" or vacuums of legitimation in the context of European cooperation - currently a purely intergovernmental coordination of "European governing" - can only be overcome in the sense of an integrated European future on the basis of parliamentary governing through the political will and implementation of European sovereign statehood to be founded:



4   A federation of the “United States of Europe” with comprehensive sovereignty, at least based on the example of the Federal Republic of Germany, has a future if the previous European parliamentarism is significantly modernized and adapted in terms of the constitution and the rule of law: through the introduction of a two-chamber system after the French-German one role model. In addition to the directly elected EU Parliament (with a free mandate), an EU Senate should be established (on the basis of a charter or constitution), then equipped with a direct mandate analogous to the US type. The basis of the EU Senate is the 'Europe of the Regions'; their representatives / senators are made up primarily of committed civil society, business, culture and, secondarily, representatives of political parties. This is the only way to create real political power for the EU. (See annex, separate introduction to European governing: EU Senate)


5   With regard to the further, essentially deepening development of Europe, it is quite appropriate to assume that only the complete dlbo-securing establishment of a European parliamentarism - with the 2nd chamber: EU Senate - will also guarantee a contemporary and future-proof European sovereign statehood also in terms of power politics will. To date, so-called "spill-over effects" and ultimately only external pressures have led to European unification steps / semi-cohesion.


A fully completed whole 'from within' with all constitutional functionalities, this development of the EU into the "United States of Europe" is still pending. The Federal Republic of Germany is called upon from the center and federal historicity of its ldbo to generate this process as a driving force and to lead it to efficient and qualified success in the middle/long term.


So the first step is the constitution-based introduction of a holistic European parliamentarism. This presupposes overcoming the semi-European facticity emancipatively and creatively, finally tackling a quantum leap in innovative qualification. In full consequence, this means at the same time that the ldbo-based United States of Europe does not have to be identical to the EU, but rather develops and constitutes itself concentrically within the framework of the existing EU contractual mechanisms (“increased cooperation” and “different speeds of development”). The significantly increasing centripetalism of the EU is finally turned transformatively through this integration achievement into the necessary federally based centrality and future-opening, real coherence from within.




IV.   "Coopetition": Transition to 'Integrated Market Economy'


1   The 'social market economy' is by far the most successful model in German and international societies: free competition on the basis of a socially responsible model to ensure the balance between freedom and material justice. The welfare state became the “synallagma” of the rule of law and thus at the same time a central mechanism for safeguarding social peace as the “substructure” of the ldbo. This equilibrium between the functions of capitalism and social ownership, between individual freedom and social justice is the raison d'ĂȘtre of a humanistic society.


2   The question therefore needs to be asked: is the so-called strong state above all the well-funded welfare state? Are the necessary bureaucratic-technocratic economic controls and overstretching of state interventions viable for the future? Is the individual economic subject as a social “nuclear force” still part of the deliberative determination of justice? Is the assumption of material responsibility by the state to the current extent compatible with the ldbo? Has the majority society established itself in a paternalistic statehood that has assumed extensive responsibility beyond the level of empowerment? What kind of distributive justice does the legitimate authority of the state encompass? But above all: How can a normativity of regulatory power (government interventions also in the market economy) in accordance with the ldbo be legitimized? What is the basic measure of ldbo conform self-responsibility?


3   Distributive justice (or chances of generating it) only works within the framework of justice. This process of social consideration can be fulfilled if freedom is understood as a space of determinants and security as a space of existential conditions. Material security is also a condition of freedom, but never its reason. Because freedom determines the meaning and degree of security and controls the liberal, creative and innovative potential of individuals and societies. Only then justice, including distributive justice, can be developed.


Within the framework of the ldbo, the state is authorized to regulate the framework conditions and/or economic entity in the area of ​​infrastructure. Above all, the market regulates the justice of distribution and performance, which is the basis for the the social market economy became the direct systemic equivalent of the ldbo in the area of ​​economy/ecology.


4   At the same time, it can be percieved that the extremely successful social market economy "permits" at least a saturation of bourgeoisie and system agents dimension, which increasingly poses a threat to progress and innovation. Due to the persistence of the material factual, social challenges of innovation, environmental justice and digitization cannot be met, especially against the background of globalization. Materially based egoism and technocratic-quantitative "sufficiency" - stabilized by rampant bureaucracy - cause the opposite of future viability and stability.


However, the 'will and vision' of the future absolutely need desired, targeting creative power and social freedom in order to ensure that the individual free performance potential can actually be used and made available as a driving force. In particular in the areas of environment/energy, internal/external security, security of supply/health and digitization (AI), systemic and structural undesirable developments and catch-up processes are urgent in order to transform in quantum leaps of free productivity and human intelligence use in open and transparent social (scientific) dialogues.


5   The creative ability required for this is to be achieved in an appropriately politically guided, at the same time socially facilitated process of qualification, de-monetization and – as a result – adequate humanization of interaction and performance. Cross-check: The future of authoritarian / dictatorial societies cannot be secured, since creative (adaptation and progress) dynamics are denied first of the individual human being.


Free and social economic activity must be transformed from the traditional polarity – employer / employee – of social partnership; The same applies to 'product versus consumer', in order to understand productivity in particular as a creative solution and service. Competition is not only competition, but according to the basic idea of ​​the market economy as cooperative "serving" in the sense of generating social prosperity with sustainable creative capacity and as such "to be priced in". The consumptive logic of 'competition' has to include the quality of the solution and the performance conditions as well as ethically relevant classifications. Above all, this system logic corresponds to the human need for solidarity, to cooperate freely and to network in a solution-oriented manner (regional and global, analogue and digital): "coopetiton instead of competition"!


6   This process of "enlightened" humanization, especially in the work and service sectors, is to be facilitated "from above" as an ethical quality in a politically leading manner - sustainable, non-ideological, without "thinking fashions" and in accordance with reason.


After humans entered the so-called Anthropocene a few decades ago (humans as a largely decisive creative and effective power on “their” planet), the demands on their (self-) responsibility have increased exponentially. Primarily intellectual-creative performance potential and intelligence meet the requirements for mastering these challenges as life and interaction processes. These spiritual potentials can neither be replaced by so-called artificial intelligence nor are they a kind of luxury of the “aesthetics” of the bourgeoisie, but have become a non-conditional determination of human (survival) life. A further/longer subordination of this knowledge is fatal and forfeits the realistic chances of a human(e) future in freedom, wealth, and peace.


The (re)connection of the "superstructure" with the "substructure" is urgently needed and their polarity is to overcome through integration. In this understanding, the social to an 'integral market economy' is to furtherly to be developed, and the economic subject as cause and effect is to be understood consistently as a human being. For this it is necessary to develop a normative order, which is then to be initiated and communicated “from above” as an innovative, forward-looking quality in professional, socially guided political-economic dialogue processes guided by determined political leadership.




V.   Recommendations


As a consequence of the evaluation and knowledge as above, the question of quality guaranteeing of political leadership processes, which is not only a question of working methods, but also a principle one, has to be answered through the a priori reflection and strategic correlation of real developments.


As a rule, governing – in the national and international context – is always mastering the demands of day-to-day politics. Nevertheless, governing is mostly reduced to reacting: the "normativity" just of the factual is ruled. Reacting, on the other hand, only produces governing when re-action is directly linked to strategic action (or non-action). The actio describes the inner quality of the driving force, the determination to use the day-to-day political occasion freely and sovereignly in order to force strategic political governance - with democratically required consideration of consequences and consistency, transparency and normative legitimacy.


This type of qualified governing, which is determined and creates occasions (from within), secures and develops real democratic processes. To develop this awareness of good leadership and good governance in a sustainable, qualitative manner, the following organizational policy recommendations are proposed - based on the topics discussed as above:


Based on the example of a think tank, a respective organization's advisory board should be established and set up in the sense of a permanent expert commission for short-term and long-term policy recommendations (including impact assessment and early warning, etc.), reporting directly to the executive committee and board:



Ethics Committee

Ensuring ethical legitimacy and security, qualification of freedom processes, good governance




EU Integration Advisory Board

Parliamentarism reform, establishment of an EU Senate, EU Governance (see attachment)



Integral economic commission

Reform process and facilitation of the further development of the social to a so-called 'integral market economy'





Author: ©  J Michael Heynen

NOMOI INSTITUTE - 03|22

https://nomoi.webnode.com/






A N N E X 



Policy Paper on Transformative European Governing:

Development and Impmenetation of a Bicameral System







Reform of European Parlamentarism: EU Senate



The member states of the EU shape the legislative and executive process of a just coordinated governing. This applies systematically, but not automatically functionally: governing first requires the design of political processes, then - derived from this - their implementation and administration; and that furtherly applies to European governing: just the coordnative addition of national policies does not describe the necessary transformative meta-level / meta-governance of European (!) governing, but merely a supranational coordinating cooperation and intergovernmental agreement. And the following also applies: European governing normatively means to control the societal decision-making processes and their implementation, not primarily the coordination of respective national and/or economic interests.


In short: For sustainable European governing, the EU needs a political reconnection between those who rule and those who are governed, i.e. a qualifying, transformatively deepening of its decision-making processes: institutional democratization and proactive politicization based on excellence in instititional ethics.


This requirement can be met most effectively by institutionally and functionally strengthening and completing EU parliamentarism in accordance with the classic free-democratic basic order within the framework of a bicameral system: by additionally setting up and establishing an upper house, i.e. an EU Senate.


Such an expansion and deepening of the institutional EU structure by an EU Senate should ensure the integration of the following transformative, complementary functionalities:


1.   Reconnection of the political decision-making processes of the EU institutions with the European societies through the establishment of a direct, imperative system of representation: direct-democratic legitimation and political "commissioning" of the senator; this syndicates the horizontal and mediatizes the vertical political decision-making in the EU parliamentary governing process.


2.   Implementing a bicameral system for the introduction of a kind of "hybrid" parliamentary governing: the generation of comprehensive European political legitimacy on the basis of "competing" mandates via direct and indirect representation.


3.   Political decision-making within the framework of the EU Senate is not primarily carried out by the so-called political parties, but essentially by individuals, associations, NGOs, companies, dedicated groups and associations etc. with an active will to shape things within the political spectrum of the free-democratic basic order .


4.   The geopolitical grid of the EU Senate is based on the existing European regions (roughly analogous to the description by the EU Council of Regions); national, formal areas of validity in the EU are not the basis of the spatial definition.


5.   The introduction and implementation of the functionalities of an EU Senate should also be ensured primarily on the basis of internet communication, the necessary digitization and use of artificial intelligence, i.e. through so-called e-government/governance, in order to ensure extensive participation beyond analogue political communication and to organize and facilitate inclusion within the framework of a proactive European democratization dynamic.


European governing in particular is highly complex and, in this sense, of course, cannot be additionally quantified through expansion, but rather to be further developed in a targeted manner through qualitative deepening. It is therefore incumbent on an EU Senate to be set up not only to strengthen tried-and-tested parliamentary and federal structures and real subsidiarity, but also to promote the expression, dynamics and participation of the citizens to focus and moderate their political will and to ensure the transparent implementation.


On this path, the path towards an actual Europe of the citizens (not of the states), the EU can not only democratically reform and transformatively legitimize itself, but at the same time reconnect the future of the EU with its historical task: a real European citizens' movement for the establishment of a federal system of the United States of Europe.





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©  0 32 0 2 2    J   M I C H A E L   H E Y N E N

N O M O I   I N S T I T U T E   |   B A D E N – B A D E N






Wednesday, 31 May 2017

SPIRIT AND WORLD ORDER












SPIRIT AND WORLD ORDER






World Order Policy from the Top:

Real Change as the Power Dissolution of Action-Elites

and Transformation through Spirit-Elites - Reflections






by J Michael Heynen







____________________









S P I R I T



Spirit is first! Spirit is in everything; nothing is without the potential of the spirit/mind. Spirit is the All-One, the absolute. Spirit rests in itself and effects out of itself. And: Spirit leads! Spirit is idea, process, reason of being. Spirit is to activate and to experience through enlivening; a life without spirit is meaningless potential.


Spirit is pure creativity, independent, free, universal - unconditional source code of life. Spirit is at least the first and last cause, contains the initiatory energy towards the big bang, facilitates life and dissolves it, redeems after decline in order to initiate again - as the foundation of the eternal and whole.


Spirit is wholeness, fusion of all time and space, is the most comprehensive energy and information, is omnipresent and omnipotent, unlimited and equally limitless. Spirit is pure metaphysis, is the essence of the universe, the universal substance, the immanence of every consciousness, and the objective norm sui generis, the forming cause of the cosmic constant, the metacode of cosmic law.


Spirit is an infinite space of transcendence, to enter into, to connect with its substance, to recognize its forms, to internalize - especially for humanoid essences in process, for persons on the path of development to human being, for the essential quantum leap in the governance by the emancipating self.


As the greatest, comprehensive nominator, navigator and determinator, the mind is always a priori and normative and predestines the individually recieving and transcending human self. Spirit is the centrally regulating power of the individual‘s percieving and recognizing consciousness, the intelligible revelation as the supreme condition of human's adequate being.







H U M AN



As a human being to connect with the spirit means to enlive spirit and to spiritualize life, to understand the reason and the determination of the real existence, to unfold consciousness, to fill the senses with meaning and to ennoble them, furtherly to develop and to transcend.


Spirit ennobles the finding and connecting thinking and feeling, makes the developing person a human being. Because only the hybrid and as such most exclusive essence of human being - the disposition over both, mind and body – emerges and sustains the process of constant balancing as an equilibrium, working from inside to outside.


The carrier of the spirit is the individual human self: the highest instance of inner leadership, the cause and the driving force of the 'coincidentia oppositorum', the coincidence of the 'opposites' as the fusion procesing of above and below, of the inner and the outer, of the metaphysis and the physis,of idea and reality, of consciousness and being, of material and immaterial.


The individual self is the enliving unity, the activating variation of coagulated spirit/mind, it initiates, develops, transforms the person to a human according to his dignity. The self of the transpersonalizing individual becomes the cause of a direct as well as a cosmic connection with the creation, as a whole as individual. The self is absolute, infinite, free, and its own and infinite cause of creative power.


The transcendence of human's spirit/mind-connected self describes his way of determining the conditions of his existence according to his individual dignity. The transcendent human becomes part of eternity, the universal process, the cosmic law; he becomes the co-creative, individual "analogue" of the all-one, the spirit.


Yet, the human's questioning striving to understand the conditions of his existence and, above all, to govern it transcendently - happiness, salvation, enlightenment, etc. - , seduces him to the present, to devote himself to detours or errands, to egomaniacal omnipotence and egocentric projetions of god given by „human prophets“ in order supposedly to increase, to intoxicate.


In this way, the human's highest and most sublime power, his transcendence, is absorbed by that and fixed in the exterior, his further development is blocked. Fears and superstition, ideologies and theologies, material attachement and disconnection from the self, and thus from the potentials of the spirit, enslave the person, eliminate the chance and the potential to become a human.


Instead of inner knowledge and realisation: faith-made - from loss of paradise to apocalypse - becomes a self-fulfilling prophecy. It is not possible that way to develop beyond the state of a person. This is to achieve only transpersonally: as a human - individually guided by the spirit. The saving way out for a human and to the human is exclusively based on the individually transcendending reconnection with the spirit: by spiritualization of life and thus the enliving of the spirit.


Meditation, contemplation, reflection, cognition, introspection, involution, etc. - the leap into the being-alone, into the all-one-being: to be for itself and from itself, to open oneself into the spiritual, to be received in the sphere of the spirit and to receive from it, to appreciate the spririt as the supreme authority and the stipulaton of being.


This moment becomes to be a momentum, in which mind and body connect, recognize, and balance out. The spirit dissolves the one-sided leadership of an experiencing recognition of external conditions of reality as the supreme "instance", the levels beyond the material-physical clear the liberating realization to the pure determination through and out of mind. An expanding and a freely recognizing consciousness develops the necessary sovereign and critical self-perception as a precondition for processing the learning perception of the other essence as well: reaching adulthood, the human forms his adequate human world.







H U M A N   W O R L D



A human world - beyond pure existence - is the cooperative and constructive coexistence and, above all, the spiritual-based connection between persons who have freely decided to coordinate the conditions of their existence as human beings, following their spiritually determined foundation of being.


This, of course, is more than the sum of all actively contributing, transpersonal individuals, that is the qualitatively creative constellation and configuration of emancipated humans in concordance with the universal space of free will. The communicative and social person firstly fulfills itself as a human being essentially in and out of the bond with his own and the self of the other essence.


A world, which lives itself in opposition to that, a purely quantitative world of persons, lives under and out of the formal supremacy of paternalistic, superelevated states‘ power as a diffuse, self enslaving mass of persons which obstructs the path of human development and paralyzes human related interaction.


Egocentric fixation on the material dominates and counteracts becoming a human, the "absolutized" conditions of the physical world block the potentials of metaphysical determination of a human world. And the situation is similar in a technically dominated world, which, in the context of "artificial intelligence" maintains a kind of „transhumanization“ instaed of consistently to develop the transpersonal individuality of human beings as the supreme and central maxim of their planning and future designing. Because spirit controls and forms every kind of intelligence, intellect and intelligible knowledge, a computer or robot might replace the one or other person, but not human beings.


At the same time – still a quantitative minority - a public, connected with spirit, is emerging, building a human world being firstly initiated by spirit-led elites and expanding through inspiration. A world thus created by and for humans – first turning away from the material-quantitative "mass world" - makes the processing change into the self-leadership out of spirit. This movement of emancipation describes a sort of "Copernican turn" into the real worthiness of human beings and his societal development, a sort of "quantum leap" into a human world of societies, first from within, out of guidance by the spirit.







S O C I E T Y   W O R L D



A world of human beings out of the inner leadership of the self and the individual determination by the Spirit, forms peaceful coexistent society world, according to the minimum requirements of mutual respect. At the same time, each individual society world is carrier of open-minded and co-creative connectedness.


This connectedness of people in societies as well as between the society worlds offers infinite opportunities for growth and development, it allows the implementation of exponential creativity from mutual perceptive and learning exchange to sustaining collaboration.


At the beginning, a policy/polity development is still necessary in and between society worlds. Analogous to universal law, a co-creative social contract may arise, in particular as a basis for the establishment or continuation of systemic entities. As long as this form seems to be necessary, states or groups of states can be constituted in order to coordinate the generation and development processes of culture, law and diplomacy - states as service providers of respective societies and their external relations.


The focus is on processes of governing and governance. Governing is a coordinating service for the purpose of individually evolving social/societal worlds. The central focus of every planning and action is the human being. And diplomacy is the central field with methods of communication, moderation, and conflict mediation to transform and facilitate transitions and development processes. In this way, even for the smallest social/societal units, the space is guaranteed to unfold itself, at the same time freely and co-creatively with others - in cultural diversity and legal equality.

Politics and governance as a service in and between society worlds require, above all, clear legitimation and substantial implementation, based on stringent dialogue and rational decision-making processes. Therefore human related and adequate transformation processes by governing are inherently non-violent, since they must correspond to humane free will formation, in order to be legitimated even in individual cases.


State power is always a borrowed social/political power within the framework of a freely constituted order. Misuse and thus illegitimate use of state power dissolves the ground of state existence or dissolves the form from the society world essentially substantiating the state. Also, parliamentary democracies are obviously not immune to it. For already the reasonably unjustifiable use of structural, psychically mediated violence is, above all, the direct expression of toxic, pathological politics and misdirected as well as incompetent government - in sharp contrast to the central coordination and domination functions of human-friendly social/societal worlds.


By that, the current state of the international policy systems is described: high anarchic tendency and susceptibility to fascist, egomaniacally projected destruction as well as obstruction by state failures and incompetence of formal and quantitatively legitimate personnel. The generation of governing, based on pure materialism and utilitarianism, just focuses on external, manipulable, and gross-structural conditions of the real worlds of life degenerating into pure Darwinism on a global scale.


The resulting, globally effective, collective regress has reached significant proportions, in particular pseudo-legitimated by resistant beliefs and world saving messianisms, in order to keep life bearable in it‘s system-conditioned functioning. Already existing, largely codified - but mostly ineffective - principles as cultural and legal shaping models of human order and peace for the irreversible development of a human and environment-friendly world of life are not used or even intentionally bypassed in order to avoid progressing peaceful-coexistent relations between the social/societal worlds.


In the "spirit of (existing) treaties" and constitutions, no reality of world politics is currently being conceived; in an incompetent attitude, as opposed to spirit and intellect, the so-called "world order" remains caught in purely material interdependence, marked by structural violence and global as well as policy failure. Obviously, this underlying law of action is directed at enslavement and destruction of human being, since global representation systems (such as the UN) fail to establih a substantial as well as effective human based governance.


This ultimately global system‘s power immanence is sustained dominantly by corrupted, at best unconscious, and mostly semi-competent, at the same time networked persons. If they knew what they are doing, these system agents would immediately return their "responsibility". If they do not, however, they remain as dolose tools and functionaries of direct effective contempt of human beings and the distruction of resources, which are necessary for the purpose of securing the human future.


Even the post-Westphalian peace order, which for a long time was regarded as progressive, is to be spoiled, a "New World Order" was, and is thus not recognizable or attainable anyway. For a truly new world order as a free order of peace is to be introduced and shaped exclusively by spirit-led free will.







W O R L D  O R D E R



Society worlds of the human world: the orchestration of their free will-formation towards a permanent, dynamicly and humanly evolving world order will ultimately and exclusively be made out of spirit. Only this can be the fundament of their self-determination and the free securing of co-creative potentials for development: individually generated, universally connected.


The power to shape this truly new world-order is non-conditionally based on the spiritually guided human individual, in order creatively and cooperatively to meet his essential and specific as well as overall responsibility in accordance to his humane future. After long detours of the human development, it becomes clear that only this can be the kind of future securing presence which corresponds to the universal law of thought and life.


In the end, when humans start their real and maturing development and consistency of execution, no longer faith and fear, but simplicity and clarity from conscious realization and inner knowledge will shape their life. When the human puberty is abandoned, the inner being of humans becomes the temple from which the human society world order arises and matures.


In millions of variations, these inner temples will effect outwardly and radiate, mutually enrich each other in creative diversity and inspire the metamorphoses of human existence into the congenial. Each of these temples is sacred, because it‘s based on a spirit, which respects and enhances creation and life ... until the development of the world order corresponds to the human equilibrium and thus to the universal order.


The self- and world-image through and out of the human self is to be further and further developed until it first swings its entire identity in the vertical determinant, ie, the equilibrium between spirit/mind and matter begins to govern. The individual human being thus becomes the bearer and co-creator of "his" world order of inner knowledge and transcendence.


Spirit - human world | society worlds - world order: Reflections of a "Utopia"? - Likewise, free will includes to decide paradigmatically, to create and to design the world no longer from outside to inside, but finally from the inside outwards, so from top to down. Thus the human being decides from the human self about his future, even if this necessary new beginning seems to be a Utopia similar to the phase before the Big Bang.


At least, spirit always appears as a "utopia," and at the same time spirit is the essential a priori foundation of the topos, and thus especially of the nomos, ie the basicly norming consciousness of being. This is the qualitative legitimation of universal concordance and truthfulness of human-social/societal development, that is, the vertical determinant as a decisively ruling metacode of quantitative legitimation within the framework of democratic will formation.


The horizontal and the vertical, both axes of legitimation, are to be merged under the leadership of the spirit in a dynamic equilibrium and to be implemented wisely for the future of mankind. This metamorphosis then lays the foundation for a humane and the real new world order that corresponds to the dignity of human and his potential.


While the old, illegitimate "world order" increasingly paralyzes itself, the contours of the new, real world order are already "discreetly" taking place: for spirit leads from conviction and inner, quiet resonance, not from struggle. The metaphysics of the human self and its societies facilitate the inevitable change in a continuous, deductive development process. This then spirit-led presence determines the future of mankind and its planet in accordance with the creation.


The old "Elites" - pure action elites - and the immanence logic of their system functions are dissolving, and real elites - elites of spiritual governance - assume a coordinating and serving leadership of model creation, conviction, inspiration and creativity. Then the world becomes much easier and clearer, much more life-loving, and this planet also gets to be a metaphysically enlivining part of the universe. Antagonisms and polarities are increasingly solved and, in principle, the holy becomes real, "heaven and earth" merge into the human equilibrium, when it finally becomes clear: Only the human‘s free will is his kingdom of heaven!






(C) J MICHAEL HEYNEN
DUESSELDORF, 31.05.2017






TRANSLATION OF ‚GEIST UND WELTORDNUNG‘ :  

http://weltmacht-selbst.blogspot.de/2017/05/geist-und-weltordnung.html







Tuesday, 14 June 2016

World Power and World Order from the Self





WORLD POWER AND WORLD ORDER
 FROM THE SELF

11 Theses on New Start and Development
 of a Real Human World






J  MICHAEL HEYNEN





A long era comes to an end: The time of the Ego, it's over! Humans are in transition, they are in inner standstill feeling the pending change. Systems of the ego-world have long been in regress and its paralysis is going on. The individual humans are usually disconnected - from nature and from themselves.


Close to madness the ego is fighting for his survival meaningless to the hopeless overcome of its immanent limitation. High-technological diversity should compensate and manage the emptiness, the desperate search for meaning and substance deserted as indeed an inadequate attempt.


States are administrated instead of being governed for humans, at least overstretched or dissolved. Egomaniacally projected large systems of finance, military industry and belief systems have absorbed the humans, emptied, enslaved, degrading them to persons. And the international system is mostly anarchic or eroded, and the "new" world order - a globalized ego scenario - has never really existed or functioned.


The historic old as outmoded resistance of this "matrix" to the individual and societal self-governance of humans breaks definitively to the potentials of the individual human self. The immanent limited ego and its systems have survived from the suggestion, from the fata morgana of quantity as materialism. So also, the human being was only a means, not the purpose - even at the last price of human existence.


This end is the new start, the standstill of the ego-world is the new beginning, and it gives the way free finally creating the necessary space for the development of a world power and a world order based on the human self: for humans and nature - for the new beginning of a real human world. - For this purpose the following theses:


[These theses are also a summary of ‘World Power Self’ on this blog]




1

The human is capable, if he wants: to be from his self and to govern himself - out of spirit, unfolding from the inside outward, - authentic and autonomous, thus free.



2

If the human feels himself and thinks, he experiences and realizes himself as absolute. And the Absolute, that is only in the humans’ inside, from his self: individual, unique, great, eternal, holy!



3

The self, guided by Spirit makes a human: born as a person, initiated to be a human. The self qualifies the individual human, creates determination and inner guidance; the ego, the person implements into conditions of being in the eternal world.



4

Every human is free, inalienable free, completely responsible for his consciousness and his being; for that his self is the absolute, the supporting substance. The human is independent of religions, ideologies and/or material compensations and projections, because he does not need it (anymore) for developing and implementing a human world.



5

Everyone lives – guided from the spirit of self - in connectedness with other beings, with humans and nature. This is inherently the self, at the same time immanently guaranteeing peacefulness and non-violence, participation and care, respect and attention/awareness, coexistent and openly learning in collaborative communication.



6

The individual self and the human connectedness are the core cell and the driving force of social and societal organization. The resulting constitutive human world develops a reasonable societies world. In free associations, the differently identifiable societies and partnerships can set up a classical statehood as a service provider for administration and coordination processes.



7

The inner/outer connectedness of free humans and societies is universal and global, because consciousness, being and action of the self are unlimited and open to development. Coexisting perception and/or balancing transformative as mutually complementary interaction - beyond the diversity of identities, entities, and developments - thus is introducing a real world society. Conflicts are preventively as sustainably treated and transformational resolved as a potential of progression. Especially in developing and creative designing processes the traditional instruments and systems of diplomacy can be used and adapted.



8

The societies world with the potential to shape a global society creates the process dynamics for building a legitimate and humane world order. Anarchy and adaptation of the classic international (states-) system will be resolved automatically. For coordinating administrative action can be decided to install a world government, if that’s still required and corresponds to the will of free humans and societies.



9

Every human lives in a universe that privileged him to integrate spirit, beauty, reality, and to develop a concordant living together. The potentials of the human self predestine him to live in harmony and balance with himself and nature, and to co-create out of that. For this task out of his determination and responsibility the human has only "one world", and he has the essential power for implementing that - if he wants: the world power self!



10

If the world power self takes over the governance and government, that is the new start of the societies world as real human world. For the initiation Western and Central Europe is a highly adequate space as a political system: To introduce a societally implemented and constituted European Syncracy also as a transformation process of fragmentation and disintegration, strictly secular and subsidiary created and guided out of the middle of the individual human for humans.



11

Each individual human who - from his authentic self - encourages, inspires, convinces this kind of new start of a humane societies world is fully legitimate, although might firstly act perhaps without a majority of personal opinions. Because he finally creates the new start of a human world for humans, individually and constantly to evolve himself in a peaceful as free societies world - upward, according to the sense of life and creation.







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For further reading:


‘WORLD POWER SELF’ as a philosophical-political concept is the foundation of the systemic-structural as well as innovative, human- / society-centric framework of  M E T A P O L I T Y  as a conceptional contribution to the world formula of governing:











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© J Michael Heynen




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J Michael Heynen, Executive Director
International Relations Counseling
Institute for Intersocietal Diplomacy
Heynen.IRC@gmail.com