1973 F.M. ESFANDIARY - Upwingers - The founding manifesto of the Transhuman WEF cult

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F.M. Esfandiary Published by E-Reads

Copyright © 1973 by F. M. Esfandiary

 Beyond 2020 the human situation will have changed so unrecognizably that it is superfluous to plan for it now.

 This book is dedicated to visionaries everywhere who catalyze humanity’s advances and who represent the best in each of us.



I have often been told that I am too optimistic about the future. How can anyone be too optimistic?

My regret is that I am not optimistic enough. It is not possible to project the fantastic worlds which will continue to open up to us in the coming years. Worlds which far transcend my most daring optimism.

No one today can be too optimistic.


* * *


We are daily surging ahead in many areas: biology genetics physics biochemistry

— astronomy — medicine — surgery — fetology — communication — transportation — food- production — computation — weather-forecasting — environmental monitoring — international relations interpersonal relations self-image.

Advances in these and many other areas since 1955 have been more monumental than all the progress in the previous two thousand years.

Even fifteen years ago many of today’s breakthroughs would have been dismissed as fantasies too Utopian and optimistic. To us they are already routine.

This rate of advance is now accelerating. Progress is faster and more global than ever.


* * *


Precisely because of the accelerating rate of change we urgently need plans for the coming


Unfortunately most projections of the future are pessimistic. Western intellectuals in

 particular, hobbled by puritan guilt and self-doubts, flood the world with books and films and scenarios foredooming the future. To them our successes and potentials are not real. Only our failures.

Their reactionary outlook has helped make people afraid of progress and the future. “If the future is so bleak” is the unconscious reasoning “why think about it? Safer to hide in the womb of the past or of Mother Nature.”

We must develop a bold new philosophy of the future. A hopeful outlook which can embolden people to want to face the future. To want to plan for it.

More than ever we need short-range and long-range plans. Guidelines to help us steer our onrushing breakthroughs making them work for all humanity.

In our fluid times however plans and guidelines (such as I have outlined in this book) cannot be definitive. Lengthy guidelines may have been possible in slower times. Today we cannot and should not even attempt to structure the future through elaborate plans. Our increasingly fluid times demand fluid guidelines.

The plans I have worked out here are for the Near Future and the Middle Future the next twenty thirty forty years.

Beyond 2020 the human situation will have changed so unrecognizably that it is superfluous to plan for it now.


* * *

In this tract I have bypassed the plodding pace of print. Most books are too slow for our times. Up-Wingers — addressed primarily to the fluid — attempts to approximate the rhythm of electronics. Brief crisp rapid bursts of ideas intended to inform goad provoke catalyze . . .

We not only need new ideas and visions but also need new ways to communicate them.

F. M. Esfandiary



Cosmic Upheaval On Planet Earth


A cosmic upheaval is now surging on Planet Earth. We are at a major evolutionary milestone.

3 billion years ago the emergence of life in the oceans. 400 million years ago the emergence of life on land.

70 million years ago the primates.

3 million years ago the rise of animal/humans. Today the emergence of a new concept of life

1.  beyond the animal/human.

2.  extending beyond Planet Earth.

This Cosmic Upheaval is one of the most extraordinary developments in the entire evolution of life on this planet. The last evolutionary leap of such magnitude occurred millions of years ago.

It is important to understand that some of the breakthroughs now burgeoning all around us are no longer simply historic but evolutionary.

The asexual creation of new mutants and the emergence of cyborgs are not historic developments. They are evolutionary breakthroughs. The biological upheaval now in its infancy is moving toward radically new concepts of life beyond animal/human.

The bursts to the moon and to the planets are also not historic events. They are major evolutionary breakthroughs. The Space Age still in its infancy is catapulting us beyond the premises that govern life on this planet. We are witnessing today the very beginning of a cosmic dimension which is not only altering life on this planet but affecting our entire solar system and the universe beyond.

Today when we speak of immortality and of going to another world we no longer mean these in a theological or metaphysical sense. People are now striving for physical immortality. People are now traveling to other worlds.

Transcendence is no longer a metaphysical concept. It has become reality.


* * *


These new dimensions in human life defy all our philosophies all our social economic political systems all our age-old concepts of life and nature Time and Space.

Until now human civilizations throughout the ages have been predicated on the same fixed premises

Nature governs all life on this planet. We are bound by the laws of evolution.

We are confined to flesh and blood bodies. We are permanently confined to this planet.

We are finite we are born and we die. Today so far as we know for the first time since the emergence of life on this planet all these premises are challenged.

We have no philosophy no ideology no conceptual or social system to accommodate this emerging dimension.

This new cosmic dimension defies all our human traditions.

We now need new conceptual frameworks and new visions to guide us as we venture into uncharted spheres which are potentially full of hope.



To transcend more rapidly to higher levels of evolution we must begin by breaking out of the confinement of traditional ideologies.

We are at all times slowed down by the narrowness of Right-wing and Left-wing alternatives. If you are not conservative you are liberal if not right of center you are left of it or middle of the road.

Our traditions comprise no other alternatives. There is no ideological or conceptual dimension beyond conservative and liberal beyond Right and Left.

Right and Left — even the extreme Left — are traditional frameworks predicated on traditional premises striving in obsolete ways to attain obsolete goals.

The premises of the entire Left are indistinguishable from those of the entire Right. The extreme Left is simply a linear extension of the extreme Right. The liberal is simply a more advanced conservative. The radical Left a more advanced liberal. You can move farther and farther Left to the most radical Left you will still be advancing within an intrinsically orthodox framework. It is no longer only the Right that is conservative. The entire Left is also suddenly conservative. The liberal and the radical Left have fallen behind. But they will not face their new conservatism. They resist and attack the new breakthroughs the more they resist the more

conservative they grow and therefore the more cynical.

There is no cynicism more bitter than that of liberals or radical Left-wingers who sense that they have fallen behind the times.

They still like to view themselves and are viewed by others as progressive. This is precisely where the danger lies. This is one of the main reasons for resistances to more rapid progress. In the name of progress the liberal and the radical Left resist progress. They resist because the new breakthroughs do not fit into their highly structured frameworks and confined goals.

The Space Program? That is a waste of money they protest. The money ought to be spent on more important things.

Genetic Engineering? That is dehumanizing. It will lead to push-button people.

New concepts of reproduction such as out-of-the-womb? That is hideously impersonal — mechanical.

Modern technology? Dehumanizing. It is robbing us of privacy and individuality — upsetting the balance of nature.

Every breakthrough is viewed as a threat. Every new idea viciously attacked as anti-human simplistic utopian.

The Right/Left establishment is fighting a losing battle. It is following in the footsteps of earlier traditionalists who resisted the more modest breakthroughs of the past.

Those earlier traditionalists were also sure that giving women the right to vote would upset the laws of nature. That the camera and the telephone would do away with privacy. That birth control and planned parenthood were impersonal dehumanizing. That television was an “idiot box” etc. . . . etc. . . .

It is particularly important to recognize that the liberal and the radical Left are the new gradualists the new conservatives. I stress the point because this liberalism and Left radicalism masquerading in the name of progress are putting up the strongest resistances to the newest breakthroughs.

What effrontery calling themselves progressive. What self-delusion. Those who do not believe in progress or in the future have not deserved the right to call themselves progressive.


* * *


There are whole new dimensions emerging which go far beyond Right and Left — far beyond conservative and liberal.

These dimensions defy all the old labels.

How do you identify Space scientists who this very day are working with new sets of premises to establish communities in other worlds? Are they Right-wing or Left? Are they conservative or liberal?

How do you categorize radio astronomers now scanning the galaxies in search of Intelligent Life? Or scientists working on the implantation of devices in the human body enabling the individual to control its own pain and pleasures emotions and dreams? Or those working on telefarming systems which can provide endless quantities of food? Or computerers developing cybernated systems to free people of the primitive ordeals of perpetual work and of leadership government? Or bio-engineers striving to conquer death?

These and other breakthroughs are outside the range of all the traditional philosophical social economic political frameworks. These new dimensions are nowhere on the Right or on the Left. These new dimensions are Up.

Up is an entirely new framework whose very premises and goals transcend the conventional Right and Left.

As I will show in this hook we are at the beginning of two major upheavals

1.     The Historical Breakthroughs (beyond feudal/industrial systems). What are these systems? Exclusive parenthood marriage family school money work leadership

  government nations. Up-Wingers do not want simply to modernize these archaic systems they want to do away with them altogether.

The Right/Left revolutionary for instance wants to overthrow a government. The Up- Winger wants to overthrow the very concept of leadership government replacing it with cybernated systems.

2.  The Evolutionary Breakthroughs (cosmic upheaval). Here the Up-Winger proceeds from the premise that we are now flowing to a higher evolution and that therefore it is no longer enough to resolve age-old social economic political problems. We must urgently overcome the more basic tyrannies of nature — the arbitrariness of evolution — the limitations of the human body — the confinements of Time and Space.

It is the human situation that is basically tragic. Right/Left revolutions cannot alter this basic dilemma. For instance the most revolutionary Left-wing group has no program to overcome death. The entire Right/Left establishment is still death-oriented.

Space programs and biological advances in capitalist and socialist countries are outgrowths of modern science and technology — not of Right/Left ideologies. We are extending ourselves in Space and in Time not because of capitalism or socialism but in spite of them.

The Right/Left Capitalist/Socialist establishments have used their Space programs chiefly to advance their nationalistic militaristic hang-ups. They still do not comprehend the evolutionary impact of the Space dimension.

The Right/Left establishment is psychologically and ideologically unprepared for our emerging situation in Time and Space. It is not surprising that much of the Right/Left is vehemently opposed to this new cosmic dimension.

The Right/Left establishment wants to maintain an evolutionary status quo. It is resigned to

humanity’s basic predicament. It simply strives to make life better within this predicament.

Up-Wingers are resigned to nothing. We accept no human predicament as permanent no tragedy as irreversible no goals as unattainable.


* * *


To be Up you must sever all ideological ties with the Right/Left establishment. You must make a break with the traditional concept of linear historical progress. That is now too slow and limited.

You must be prepared to quantum-leap forward. This means starting with a new set of premises new visionary aims.

In the coming years you will hear much about the Up-dimension. Right and Left will become irrelevant. Conservatism liberalism Left-wing radicalism will continue to become indistinguishable they are all conservative. They are all Down.

This tract is a guideline for the upcoming Up.

Optimism: The Cosmic Dimension


We not only need a new ideological thrust. We also need a new philosophical outlook.

Guidelines for action are useless if there is no commitment. There can be no commitment if there is no will no self-esteem no hope.

In my book Optimism One I explained some of the reasons for our age-old pessimism. The ones I developed are


1.  Lack of self-esteem. Until a few years ago children the world over grew up in destitution or in repressive overprotective environments. The orientation to failure began early in life. Nothing ever works out for me became generalized into the lifelong pessimistic philosophy that nothing ever works out for anyone that there is no progress that nothing ever really changes or can be made to change.


2.   The second factor is guilt arising from puritan upbringing. Until recent times people — particularly in Western cultures were brought up with the conviction that they were wicked and did not deserve happiness or success. As adults such people are unlikely to rejoice in human success and progress. Even if personally successful they maintain a philosophy of pessimism and failure. Optimism hope happiness progress evoke in them a sense of guilt impelling them to dwell on failures.


3.   Lack of historical perspective. Until recently people did not have opportunities to see firsthand different cultures at varying levels of historical development. Feudal societies were not aware that other peoples had advanced and that therefore it was possible to advance, while industrial peoples were seldom aware of the primitivism and backwardness in other lands. People the world over could not experience the movement of history and therefore felt that nothing was changing.


4.   Finally, our legacy of theological and philosophical pessimism. Throughout the ages people were conditioned by theologies and philosophies of Submission Resignation Fatalism

   Nihilism — Despair — Nothingness etc. . . . These theologies and philosophies were logical since our human situation was tragic — limited by Time and Space. Even recent visionaries like Marx Nietzsche Freud and the evolutionists were justifiably resigned to the inevitability of human mortality and the limiting confinement to this planet. It is therefore understandable that during our entire history there has never been a philosophy of Optimism based on an open-ended future.


* * *


I am aware that other factors have helped  sustain pessimism. For instance, genetic disposition to life-long depression.

Whatever the reasons, pessimism as a philosophy was at one time logical. Today it is not.

We have reached a stage in our evolution at which pessimism fatalism are no longer rational philosophies.

Today Optimism is the only relevant outlook.

This is the very first time in evolution at which a philosophy of optimism is possible. Ours is the First Age of Optimism. We are at Optimism One.


* * *


What is the meaning of the philosophy of Optimism? How can we make this philosophy work for us?

Optimism as a philosophy is squarely predicated on two central developments:  our emerging situation in Time and Space.

Suddenly the barriers are coming down. Suddenly humankind’s situation is not circumscribed or limited. Not intramundane and not finite.

For the very first time our potentials have become totally limitless. Our future open-ended. Everything is now suddenly possible. Everything attainable.

As I will explain in Part 3 we are breaking out of elemental confinements to extend ourselves throughout All-Time and All-Space. We are on our way to becoming Universal and Immortal.

Without these new cosmic dimensions Optimism is meaningless. Social economic political progress does not by itself justify a philosophy of optimism.

So long as we were hopelessly doomed to finite lifespans and trapped within a small speck in Space all our social economic political freedoms and amenities were limited and ultimately meaningless.

This is precisely the distinction between the new optimism and the optimism of the visionaries of the past. The optimism of a Goethe a Nietzsche or a Marx was necessarily a limited optimism based on historical progress. It was an optimism within a basically pessimistic human situation.

But the optimism I have been advancing is not based simply on historical progress. It is primarily and ultimately predicated on our evolutionary breakthroughs.

To miss this central point is to miss the whole meaning of Optimism.


* * *


In our preoccupation with daily domestic problems we tend all too often to lose sight of these transcendent dimensions now opening up to us. It is therefore not surprising that we persist in our traditional posture of pessimism.

But the philosophy of an age cannot and must not be derived from daily newspaper headlines. Headlines which invariably stress our daily problems.

An age cannot be defined by the detail of everyday events. The broader currents are what finally mark an age.

These broad and ever broadening currents mark ours as the First Age of Optimism.


* * *


We must now make this philosophy of Optimism work for us. We need Optimism as infusion to accelerate our forward thrust uplift our self-image.

Until now we have been passive organisms manipulated by the arbitrary forces of evolution

   tyrannized by the rapacities of nature — beaten down by authoritarian social systems (parents teachers employers priests leaders gods) — enfeebled by theologies and philosophies which have instilled in us the conviction that we are evil and worthless.

These age-old pressures have left us limp.

Not surprisingly therefore our gravest crisis now, as in the past, is the lack of self-esteem.

We lack self-esteem as individuals and as a species.

Today we are challenging our old passivity, emerging as creators of our own destiny. One of the greatest upheavals now unfolding is in our new activist role in evolution.

But our new activism in the universe is not bolstering our self-image rapidly enough. We are still hobbled by our traditional self-image viewing ourselves as puny and passive.

We need a massive infusion of confidence a cosmic consciousness-uplifting.

Optimism as a philosophy strives to provide this bolstering. It seeks to update our self- image, rendering it compatible with our exploding role in the universe.


One way to achieve consciousness-raising is to travel all over our planet — the earlier in life the better. To experience firsthand the peoples and the animals the ruins and the launching pads the mountains the oceans and the deserts — to become involved in our planet. Its past present and future. In this way develop the awareness that we are not simply members of some community religion or nation. Or simply a part of a specific place and a specific time. But that we are members of this entire human family creatures of this entire planet part of a dynamic continuity an ongoing forward-thrusting evolution whose origins go back to the animals the forests the oceans but whose potentials are now suddenly infinite.

A second step in this uplifting is to grow involved in the universe. We can do this effectively at night in the country when the universe is most visible.

People who live in cities are too preoccupied with everyday problems, too blinded by city lights to look out at the universe and develop a cosmic awareness. Rural people living under the nightly roof of galaxies lack the scope to look beyond their sheds and villages.

At night in the country we can experience the moon the planets the stars and the galaxies. At first the exposure may be disquieting. But gradually as we grow more and more involved the universe grows familiar and reassuring.

It is then that we can slowly realize who we really are. Not simply members of a neighborhood or a nationality. But members of a remarkably intelligent species inhabiting a planet in this solar system this galaxy this universe. A part of a Space/Time dimension greater and more transcendent than anything on the streets.

It may then occur to us that our brain — this human brain of ours poised there observing the galaxies is one of the extraordinary phenomena in the universe.

We can further cosmicalize our consciousness by involving ourselves in the monumental breakthroughs now burgeoning all around us. Breakthroughs in inter-people and inter-nation communications. Particularly upheavals in biology and Space which, as I will show in Part 3, are transforming our situation in the universe.

All these and other attempts at consciousness-uplifting are intended to liberate us from our traditional self-image. Help us grow aware that we are part of something greater than our everyday existences. That from here on we can and we will achieve the most transcendent visions. That there is hope a new hope in the world.


* * *


This new Up spirit must now infuse all our movements. No movement can succeed if it does not believe in its success. No guidance is worth anything if it does not dare project hope.

You cannot energize people by generating self-doubt maybe we will succeed, maybe we won’t. This is half-assed guidance.

It takes guts to be optimistic.

It also takes monumental energy because the majority of humankind traumatized by guilt fear self-doubt lives off the life force of the visionary-optimists.

Anger over our lingering problems is fine. Anger can be a positive force. But pessimism defeatism never.

Pessimism is reactionary and leads to apathy. “What is the use,” the pessimist reasons, “human nature is hopelessly evil the world is rotten — why try? The hell with the world. I will think only of myself.”

It is no accident that those who complain the most about the world are the ones who do the


If you are doing nothing for the world you have no moral right to complain. You have not

even earned the right to be pessimistic.


* * *


Don’t listen to the pessimists and the cynics. They are losers. They don’t even feel they deserve happiness.

If we had listened to them we would still be in caves.

Don’t listen to those who say it can’t be done. Remember the pessimists throughout the centuries who were absolutely sure that the world was about to end. Remember those who were absolutely sure that conquests and colonialism would never end. That we would never have a United Nations that Common Markets would never succeed that global communication would never happen . . . That we would never have a six-day workweek that we would never have a five- day workweek never a four-day workweek . . . That life expectancy could never go beyond forty never beyond fifty never beyond sixty never beyond seventy . . . That we could never be like birds and fly that we could never reach the moon that we could never that we would never that we will never . . .

I am fed up with these messengers of doom.

Don’t listen to those who say it can’t be done. Listen to those who say it can be done. Listen to the optimists. Optimism appeals to the noblest emotions: idealism trust

confidence. Pessimism appeals to the basest guilt shame fear self-doubt self-hate.

Optimism is visionary. Pessimism reactionary. Pessimism is Anti-Future.

The whole history of humanity is irrefutable proof of the triumph of optimism over pessimism. The triumph of the doers over the withholders. The triumph of individuals with burning visions who through the ages have been prodding and pushing their fellow humans up and up from the abyss from one level of history to the next.

Today we are preparing to take giant evolutionary leaps into fantastic beautiful worlds. There is no room for pessimism no room for the oldworld psychology of despair. We have come too far triumphed over too many impossible barriers disproven too many timid alarmists to allow ourselves now to remain bogged down in defeatism.

For the very first time we have the ability and the resources to resolve all our age-old problems. More important we have the potential to up-wing to a higher evolution.

What we need today is intelligent planning commitment vision. With these we can

now achieve anything.


Historical Breakthroughs: Beyond Feudal/Industrial


Historical Breakthroughs beyond feudal/industrial are an extension of humanity’s age-old struggle. They are a departure from previous revolutions because:

1.  They are global issuing from large urban centers and spreading across the planet.

2.  Their aim is not simply to modernize the old social economic political institutions. But to do away with them altogether.

What will take the place of procreation family marriage school art work — money — agriculture — government — city — nation? In this section I will discuss these questions and project some new directions.

Beyond Family: Universal Life


We are all under the impact of millennia of conditioning. We feel impelled to have a family. Impelled to have children. Impelled to have a home. Impelled to send children to school. Impelled . . . impelled . . .

We accept these traditions as incontrovertible. Consider them biological imperatives, seldom questioning them more deeply. Do you really need a family at all? Do you really need marriage? Do you need children? A home? A school?

The craving for marriage family home is chiefly a craving for structure. This craving probably begins in the mother’s womb the first structure.

(There is not much we can do now about this earliest structure. Within forty or fifty years we will probably do away with procreation altogether. We will perpetuate life in the living and this pathological craving for womb-structures may be slowly deprogrammed out of us. Still later, future-people may not crave any structures not even planets.)

If the womb is the first structure the second is the family. But in providing a kind of womb- like security the family in reality perpetuates in the individual lifelong vulnerability to insecurity. The structure-dependence which the infant had developed in the womb is reinforced by the family.

We may not now be able to do anything about the womb but there is much we can do right away about the family.


* * *


Today in urban centers around the planet age-old institutions of family — marriage — home are breaking down. In the cities, where trends often start, the direction is away from marriage and family. Urbanites now marry later than ever — enjoy more freedom within marriage — divorce with greater ease and frequency.

Attempts are under way to modernize marriage: Trial-marriage serial-marriage group- marriage open-marriage celibate-marriage . . .

These timid gropings do not go to the roots of our family problems.

Those who advocate these alternatives are like the reformers within the church. Reforms are no longer enough. Marriage itself must go.

Marriage in any form is an inherently primitive system. No variation will work. You cannot modernize such a system. It is like striving to modernize religion or the army.

All family systems are monopolistic and exclusivist. This is true of the extended-family the polygamous and polyandrous families the nuclear family the Kibbutz the cooperative

  the commune. The exclusivity varies in degrees.

In recent decades the nuclear family (father mother children) has been supplanting the older family systems. Throughout much of the twentieth century the insistent thesis of Western social scientists has been this: If a child feels loved by its mother and father it will have a solid emotional foundation. It will grow up secure. A good relationship with the all-important mother and father is essential to the child’s healthy development.

This emphasis on positive parent-child relations pervades our consciousness our whole cultural matrix. Particularly in modern and Western societies.

The fact is that the premise of this quasi-modern thesis is wrong. The very exclusivity of parent-child relationships is unsound. Even where the parent is loving the relationship is intrinsically unsound. The damage is built into the exclusivity of the relationship between parent

and child.

The infant is early conditioned to the realization that its survival depends on its relationship with the all-important mother. (Or specific mother substitutes.) It is at this earliest stage that the child is conditioned to predicate its survival on a one-to-one relationship. Without my mother I will die.

My mother. This is the first act of possessiveness. It means survival to the infant. But long after its survival-linked value has been outgrown its imprint persists and is transferred to others.

Without my mother I will die develops into: without my wife (or my husband or lover) I will die. (The husband or male lover is usually a mother symbol — mother the primary and ultimate figure.) Breakups between lovers are painful precisely because the relationship is often a symbolic replay of that very first mother-child relationship. Losing the husband wife or lover regenerates the infantile terror and trauma at suddenly losing the all-important mother.

I haven’t heard from him since his postcard ten days ago. I don’t know what to do. I can’t concentrate on anything. I can’t sleep. I can’t eat . . .

She walked out of my life. I don’t know what to do without her. Life isn’t worth living anymore. I don’t want to go anywhere see anyone . . .

He doesn’t want me anymore. He is in love with another woman. I’ve never been more miserable in my life. I have nightmares. I cry all the time. I wish I were dead . . .

Loneliness — bitterness — depression — hysteria — trauma — beatings — killings — suicide. All because of love — fixated love. Fixated on that initial survival-linked love of the mother which leaves the individual forever vulnerable.

All this suffering makes no sense. In a world full of people it makes no sense that we suffer loneliness depression or panic over the disruption of one relationship.


* * *


The exclusivity of the mother-child relationship automatically makes every mother possessive. Even the unpossessive mother is possessive.

One of my students summed up the universal feelings of mothers and fathers. “I am not at all a possessive mother” she said. “I give my child a lot of freedom. But there is something beautiful about having my own child. Someone who belongs to me. Not until you have had your own child can you appreciate this.”

My own child. Someone who belongs to me. Your own child.

This is the beginning of possessiveness. The parent owns its child. Society expects and accommodates this ownership.

But in possessing a child you create in it the lifelong need to possess and the lifelong need to be possessed.

To possess a child is to render it dependent on your continued possession. In other words, to make it possessive.

Being possessed by the parent becomes equated with being loved (assured of survival). To maintain this love the child, and later the adult, will stop at nothing. It will compete fight grab

  cheat. Or as I already noted it will withdraw into depression and trauma. As an adult he/she may even kill for this love.

The individual who wants to possess and be possessed is never free, never at peace.

Conflicts among people have not been spurred so much by hatred as by love possessive love, exclusive love.

Every day people kill for love. They kill or hurt their husbands — wives — lovers. They kill for the love of the motherland or fatherland. They kill for the love of their clan — religion — gods.

More people have been killed for love than for any other cause.

Patriotism — chauvinism — ethnocentrism — racism — these are all variations of possessive love. My country my people . . . The initial conditioning to such political and nationalistic exclusivities starts in the exclusive family.

The family based on the initial ownership (possession) of the child is a spawning ground for rivalry jealousy acquisitiveness fanaticism violence . . .

The love we develop in our exclusive family systems is too desperate and fragile. It is a narrow, vulnerable love built on exclusivity not inclusivity.

The family is a disruptive destructive system.


* * *


The exclusivity of parent-child relations is damaging in more obvious ways

The child suffers lifelong psychological damage if the mother or father on whom it depends for trust and security is unstable possessive repressive rejecting . . .

The child often suffers lifelong trauma (depression — apathy — loss of confidence . . .) if the parent suddenly dies or departs.

The child suffers if the parents split up. It suffers if it is not given freedom.

It also suffers if it is given freedom because within its intrinsically unfree exclusive relationships with its parents freedom is often viewed as rejection.

The child suffers from the inevitable rivalries with its exclusive brothers and sisters who are also involved in exclusive relationships with the all-important parents.

Within family systems parents are too central and all-important to the development of the child, rendering the child highly vulnerable, its lifelong well-being on shaky pre-conditions. We have placed all our eggs in one basket.


* * *


We must settle for nothing less than the total elimination of the family. The family in its many forms is primitive based on the ownership of individuals — starting with the ownership of children.

We are striving to eliminate economic monopolism. We must also do away with psychological monopolism.

If you are a parent you are a monopolizer of human life.

You are a monopolist whether you are a gentle loving parent or a cruel one. You are a monopolist because you own your child.

Ownership of children is more insidious than the monopoly of wealth and of power.

To have a child of your own and clamor for socialism is inconsistent and self-defeating because you yourself are engaged in the most primitive form of capitalism — psychological monopolism.

To be involved in Women’s Liberation and still want a child of your own is inconsistent and self-defeating because you yourself are helping perpetuate the very conditions leading to

patriarchy and matriarchy.

To have a child of your own and complain of male chauvinism or any chauvinism is hypocritical because you yourself are guilty of the most insidious form of chauvinism parenthood.

To liberate women and men we must begin by liberating children. We must mount a Children’s Liberation Movement.

To liberate children means doing away with exclusive parenthood. It means doing away with the whole corrupt and primitive tradition of having your own child.


* * *


What must take the place of exclusive parenthood — family — marriage? How will we reproduce? Who will take care of children?

As the old family systems are breaking down two trends are emerging. Singles and communals.

Living alone is a new concept. It is a rejection of age-old patterns of tribal and family life. A rejection of monopolizations and exclusivities inherent to all kinship ties.

Singling is an attempt to assert independence and achieve fluidity. A way of maximizing opportunities to maintain psychological — sexual — professional — economic — political freedoms. The individual is surfacing as never before.

Precisely because of its newness some singlers are having difficulties breaking away from the age-old conditioning to family life. Loneliness boredom estrangement are problems some experience as they learn to make the transition to the new Universal Life.

A more serious problem is posed by the singler usually a woman who wants a child. In urban centers it is increasingly easy for an unmarried unattached woman to have a child. Or what is more common, to have a child or two then divorce the husband.

The single mother has renounced the hang-ups of family and marriage but she deludes herself that she brings up her child free. “I am very good with my child” many a single mother says. “I am not possessive. I want my child to grow up free.”

This rationalization is based on a dangerous fallacy. The child brought up by a single mother is anything but free. It is in fact a deeply monopolized child. Here again as I have already pointed out the possessiveness or exclusivity is grooved into the mother-child relationship. It is precisely in such a totally one-to-one relationship that the child is conditioned to fixate on the mother and go through life transfixed.

The single mother no matter how gentle and loving perpetuates the most injurious aspects of the exclusivist family systems.

The single mother is a flagrant monopolizer of human life.

She strives to mollify her own insecurities by seeking security in her exclusive relationship with her own her very own possession her child.

This is supreme selfishness.

It makes no sense to renounce the monopolism of family and marriage only to turn around and monopolize a child. A child is not a trinket.

This latest form of psychological monopolism must stop. As I will show there are now alternatives for the singler who wants children.


* * *


Communal life is also spreading particularly among modern youngsters. This pattern will continue to spread from urban centers to small towns from advanced societies to the more backward family-oriented societies.

There are many kinds of communes. Some comprised of monogamous units while others, more advanced, encourage greater communalism in relationships.

The modern commune is a vast improvement over the old exclusivist family systems. It is the first break with hereditarianism. In the modern commune the members choose their fellow communards. They are not foisted on one another by coincidences of biological birth. Partly because choices are made voluntarily rather than imposed, and the fact that commune members did not as a rule grow up together, the monopolizing forces of guilt and pathological loyalties are minimized.

Contrary to popular belief the modern commune is not a return to the old communes and extended families. Those were highly structured systems in which relationships were never voluntary but imposed. In which guilt — shame — fear — loyalty made for absolute exclusivity from which there was no escape. The child was conditioned to feel that it belonged to the extended family. The child was also very aware of its own biological mother and father. Its relationship with them was an exclusivity within an exclusivity. The child was pegged not only to its mother and father but also to the entire clan or family.

Extended families and collectives of the past are not the answer. But the modern commune is a step in the right direction.

At this stage however modern communes are still too structured. As a rule communards settle too long in one place and within a fixed group. Invariably this leads to some of the exclusivities of the old family systems. This is particularly injurious to commune children.

We must guard against creeping exclusivities within the new communes. Such exclusivities can harden into new forms of structures.

The de-structuring of our societies may at first seem threatening because we are all molded by structures and therefore feel that we cannot do without them that there will be loneliness chaos disorder.

The fact is that there can be more love more security more freedom and communication in a fluid unstructured world than was ever possible in the old fragmented world of families — tribes

  nations and other structures.

We can already see the trend. In the old-world the individual belonged to many structures

   a tribe or family an ancestral village an ancestral profession a religion a nation. Today modern individuals have outgrown most of these structures. They would feel very circumscribed by them. They want to grow free and spontaneous exploring and embracing more and more of the world.

The point is that the de-structuring of society must not be viewed as a threat. Don’t be afraid to let go.

Modern communes are part of the trend toward the loosening of structures. But we do not want simply to loosen up structures we want to do away with them.

Let us begin by de-structuring the commune. Let us strive for a more fluid commune — a transcommune.


* * *


The transcommune is a nucleus of the emerging transplanetary life.

To settle in a fixed place with a fixed group of people or in a fixed job is to fester. It is to thwart your potential for growth.

Up-individuals do not settle in a home a commune or a homeland. Rather they move and evolve and transit and shuttle and glide and jet and rocket and float all over the planet.

They are not part of a commune a home or a homeland. But part of the whole planet. The stage beyond the family, beyond the commune is the Universal Life.

To he part of this process is to be involved in a dynamic unrooted evolution. This is tomorrow-life which we must initiate today.


* * *


Such a highly fluid world cannot accommodate the slow structured communes of today. In fact we must begin now by phasing out the word commune. The word is too evocative of oldworld communes, too often confused with old systems. Above all the word commune suggests rootedness and stability. Stability is a rationalization for stagnation.

We need a word signaling motion and fluidity Mobilia.

The mobilia is simply a stopover any place the individual who wishes to be unalone may stop at to be with peers and with children.

In the coming decades the mobilia will replace homes — families — communes. Anyone arriving in any community anywhere on the planet will be able to stop at any mobilia without introductions. Stay a few days or weeks then move on.

The Universal Life is already evolving at modern resort clubs and hotels. In a way these modern hotels are forerunners of mobilias. People converge at all times from all parts of the planet stay a few hours days or weeks enjoy modern conveniences then lift off for all parts of the world again.

The home or commune was a place you lived in. The mobilia is any place you translive through.

The family by its very structure is conservative. The mobilia by its nonstructure dynamic. The family and the commune foster stability. The mobilia encourages movement.

The family by its exclusivity leads to sluggishness boredom — loneliness. The mobilia by its fluidity maximizes growth and aliveness.

The family encourages possessiveness. The mobilia sharing.

The family has been the nucleus of a tradition-bound — settled — fragmented world. The mobilia is the nucleus of a fluid Universal Life.

To translive through mobilias is to be involved in the human family.


* * *


How can we accelerate the breakup of the family and the destructuring of the commune to release more and more people into the Universal Life? The Up-Winger who lives singly is already in the planetary mainstream. But for the Up-Winger who wishes to translive with others and to have children a brief loose guideline may help.


   You can start a mobilia simply by linking up with a few people and opening up your house or land to the world.


   No one should stay at a mobilia longer than a few days a few weeks or at most a few months. Six months ought to be the maximum. Move on. Don’t fester. (As people grow more and more transplanetary this time limit will become superfluous. Up-Wingers themselves will not want to stay long in any one place or with any one group.)


   You can move to another mobilia in the same community or to a mobilia across the planet. You can always go back to a mobilia. Of course it will never be the same because all along new people will be transliving through.


   In these early stages of the Universal Life you must strive to make the mobilia multi- national and multi-racial. Help start mobilias all over the planet. Invite peoples of different nations and races to them.


   In these early stages it may also help if you display a sign at the door designating the place as a mobilia. The sign may simply say Mobilia or Universal Life or it may simply be a symbol such as the peace symbol or the United Nations insignia. This is to help people particularly from faraway places to find mobilias. Each mobilia should also have addresses of other mobilias. Hopefully at a later stage all this won’t be necessary. Every house and estate will be a mobilia open to the world.


  The number of people at a mobilia will vary. A mobilia may accommodate three people or three hundred depending on the size of the place and the conveniences. If the mobilia is temporarily full new arrivals can be directed to other mobilias.


   The mobilia should be open to the world not only through the flow of people coming and going but also through other channels of universal communication such as television radio

telephone videophone computer two-way TV pocket-laser film microfilm cassette — videotape etc. . . . To be without these channels of global communication is self- defeating and weakens efforts to overcome oldworld insularity.


  The commodities in the mobilia are for the use of all people. Use them enjoy them then leave them for others to enjoy. You can contribute things to the mobilia but you should not take anything away. My house my stereo my telescope my land — this psychology of possessiveness must give way to our house our stereo our telescope our land . . . But even such joint ownership does not become petrified into any kind of exclusivity. Today our mobilia is shared with a fluid group of people tomorrow or next week or next month our mobilia will be another shared with another fluid group in another part of the community or planet.


   The private possession of people is even more reprehensible than the possession of objects. The mobilia must not accommodate the hording of people or of love. Love must be inclusive not exclusive.

At one time the individual who could not commit to a one-to-one relationship was considered neurotic. In our fluid times it is precisely the individual committed to an exclusive relationship who is immature.

Are you in love? Are you involved? Are you married? Whose man are you? Whose

woman? Do you go with someone? These are all anti-universal. The Up-individual has many involvements many relationships many loves.

Once you have outgrown the primitive-childhood hang-up of exclusive love you will find fluid love the more humanized.

Do not look for some one to love. Look for some ones to love.

To be in love with only one person is to be arrested at an infantile stage of parent fixation. To be deeply involved with only one person is to thwart your potential for growth.

To be with the same person day after day is a bore.


    The private ownership of people and of goods cannot be overcome so long as the private ownership of children persists. To free the child we must not only do away with exclusive parenthood. We must also eliminate something far more basic exclusive procreation.

Creating a new life is too important a decision to leave to one individual or couple. The concept of individual rights in procreation is primitive. We need collective planning collective procreation collective child-rearing.

In our rapidly interdependent world the rights and welfare of humanity must not be subverted to the whims of individuals.

Not long ago people believed that it was their right to beat up their own wives and their own children. People also considered it their right to throw garbage on their own side of the river or lake. Birth control was denounced as an infringement on the right of the individual.

Moreover it is a delusion to believe that having a child is an assertion of your individual right. What individual right? What do you have to say about the mixture of genes that develops into a child? You want a girl, you get a boy. You want a dark-haired dark-eyed child, you get a blond blue-eyed one. You hope for a beautiful baby, you get hit with a lulu. You cannot even determine its physiological intellectual and psychological dispositions. If you or your mate has recessive genes can you even be sure that your child will be free of inherited diseases? Or whether you will have a baby at all or have twins or triplets? Where then does your decision, your so-called individual right come into all this?

The newborn is a product of chance. This is haphazard breeding — impersonal and arbitrary.

But babies are not radishes to be produced haphazardly. Come let’s have a child. No, let’s have three children. Let’s have four. It is time we stopped treating human life as though it were a commodity produced by whim.

Human life is too precious to leave to chance. It is no longer enough to give children suitable environments after they are born. We must give each newborn a chance to start life with healthy genes. This is where the quality of each human life is first determined.

We must decrease the quantity and increase the quality of newborn life. (Every year several million babies are born with genetic defects. Fifty percent of all diseases are hereditary.)

How do we maximize collective participation in the creation of every newborn life? How do we go beyond slam-bang breeding and exclusive parenthood to universal-planned procreation?


  We must begin by rapidly spreading a new moral climate in the world de-romanticizing the whole archaic mystique of motherhood and fatherhood. Just as at one time procreation out of wedlock was stigmatized let us now attach a stigma to exclusive parenthood (private enterprise in children). If two people have a child do not shower them with congratulations and gifts. Congratulations for what? For their ego trip?

Let us stop romanticizing parenthood and make people fully aware why they really have children, particularly in our times

Having a child today is an act of supreme selfishness. It is the ultimate indulgence in narcissism.

Having children is a submission to cultural conditioning. Society has always expected young couples to have children so they still obediently have children. When a woman says that she feels the urge within her to have children she is ascribing to biology what is nothing more than cultural programming. There is no such thing as a biological drive to reproduce.

Having children is a cop-out from life. The woman unconsciously knows that by becoming a mother she will be excused from holding a job going out into the world or being involved in its problems. This is a convenient rationale for the woman who feels inadequate at finding fulfillment in professional intellectual or recreational outlets.

Having children acts as a shield against the world in yet another way. In these fluid times when you can no longer be sure of holding on to a husband or lover, a child provides some source of security or rootedness. Men come and go is the unconscious reasoning — they cannot be counted on. But here is the one love that is mine and mine only.

Having children means power. At one time economic and military power. Today psychological power. Here are helpless dependent lives you can control and manipulate. This is gratifying to a man or a woman with poor self-image.

Having children is considered a way of pegging down a marriage or an affair. Children have traditionally been viewed as adhesions holding relationships together. This doesn’t work any longer. In our times children more often break up involvements.

These are some of the reasons people still feel driven to have children. At one time the reasons did not matter now they do.

We must spread the awareness that people can now find fulfillment and love in new ways such as becoming involved in the Universal Family — the children and adults who are already here.

Instead of indulging yourself having a child indulge yourself by traveling. Don’t feed your narcissism. Feed the hungry of the world.

You cannot guide others to defuse the population explosion if you yourself are fueling it. The world is still full of unfed unhoused unloved children. They are now your children.


   To insure collective participation in the planning creating and rearing of newborn life every country must right away set up Child Centers. (A few European countries already have.) These centers must be coordinated with a World Child Center perhaps a modernized UNICEF.


    As individuals reach adolescence or early adulthood they must be encouraged — perhaps even required — to deposit their sperm or eggs and body cells at the Child Centers. Or at Sperm Banks Egg Banks Cell Banks supervised by the Child Centers.


   At the Child Center a group of specialists comprised of geneticists — biologists — gynecologists — social scientists and others diagnose each sex cell to determine its genetic condition and also study the psychological intellectual and physiological history of each donor and his/her ancestry. This group then advises which sperms and eggs are genetically best suited to produce new life. (The selected sex cells come from women and men of different ages different generations nationalities — races physiological types. The donors themselves may now be

dead or in their eighties or living far away. People are never informed whether or not their sex cells have been selected for reproduction.)


  At the Child Center another group comprised of demographers environmentalists social scientists and others with the help of computers regularly advises the rate at which the country and the world can comfortably accommodate newborn life. Based on these assessments a certain number of the selected sex cells are fertilized.

  The fertilized eggs are then implanted in the wombs of women who wish to carry babies and who have already been screened and approved by the Genetic Counseling Service at the Child Center. Later in the Middle Future fertilized eggs will be cultivated only in nonflesh wombs — under ideally controlled conditions to maximize the chances of creating the very healthiest babies. And to free women of the primitive ordeal of carrying babies for nine months. Still later stored body cells may also be carefully examined by Child Centers to decide which ones are best suited for cloning new life.


   The newborn spends the first five to ten years of its life at Child Center Homes. A Universal Baby-Exchange Program can enable babies to grow up at different Child Center Homes around the planet. Warm — cheerful — comfortable, these Centers are open to men and women who wish to be with children. Every effort is made to provide children maximum opportunities to enjoy loving (but nonfixating) relationships with many women and men. To free the child and help it grow unpossessed and unpossessing it must be conditioned from its very first day out of the womb to develop a sense of security from non-exclusive relationships with many mothers and fathers. This pattern must then persist through childhood and adolescence. No child belongs to any one. All children belong to every one. Whose child are you? How many brothers and sisters do you have? How many children do you have? All these questions become irrelevant. You are everybody’s child. Everybody’s brother and sister. Everybody’s parent.


   When the child is around eight or ten years old the Child Center places it in a mobilia and until the youngster is around the age of fifteen or sixteen the Centers continue to supervise its development, facilitating the youngster’s movements from one mobilia to another. Of course all this is done with the collaboration of the peoples within the various mobilias. The World Child Center also helps facilitate the youngster’s movements around the planet.


  Thereafter the youngster is on its own. It can move around singly or transmobilia. This youngster does not belong to any specific parents specific family group or nation. This is a child of the world at home everywhere belonging to all humankind.


* * *


More than a century ago the Marxists launched a revolution to correct social-economic injustices. Today we are launching a more ambitious upheaval to redress the more basic biological injustices and monopolistic family systems which are at the root of social-economic wrongs.

Communal approaches to child-rearing in some socialist states and the present trend to Day Care Centers in the United States do not correct basic flaws. Communality or multiple parenthood must begin in the pre-natal stage and persist full time throughout childhood.

We must jointly decide how many new lives the world can accommodate every week every

month every year.

We must jointly participate in procreation by using our healthiest sex cells. We must jointly be involved in child-rearing.

All this was not possible at one time. Today the Biological Revolution and the new global mobility make all the above accessible.

We must settle for nothing less than Universal Planned Procreation.

Universal Parenthood.

Universal Life.

Don’t be a biological purist. Don’t be a psychological monopolist. Let every newborn have the best available genetic foundation.

Let every newborn belong biologically and socially to the whole world.

Only then can we end such primitive monopolies as my own mother my own father my own brother my own sister my own child my own people . . .

Only then can we end the destructiveness of exclusive love the fragmentation of our world into exclusive groups sects nations.

Only then will it be possible for all men and all women to be truly brothers and sisters.

Beyond Schools: Universal Teleducation


The only way to modernize our educational systems is to do away with schools. School is as obsolete as family.

Like the family the school is inherently conservative — insular — structured. It reinforces many of the problems the individual faces at home: exclusivity competition fragmentation.

The school is a book-oriented system. It has no meaning in our electronic age.

The school system is oriented to a slower, more structured world. In our rapidly changing world, by the time youngsters have graduated much of what they learned is outdated.

The school is predicated on the stability and continuity of the community. It has no place in our world, which is increasingly fluid and discontinuous.

The school system cannot accommodate students who are on the move. They are considered bad students. Yet it is precisely the mobile who are now in pace with a world itself on the move.


* * *


All over the planet we are feverishly building more and more schools colleges universities.

All along these schools are becoming superfluous.

A new concept of education is steadily replacing the school system. Where is this new concept of education practiced? Where can it be found?

It can be found everywhere. It is all around you. It is called Universal Teleducation: travel

television transistors radios satellitephones videophones films microfilms cassettes computers international publications telesessions telenewspapers communication satellites encounter groups mobilias travel . . .

This is the new education. It is the fastest growing educational movement in the world. Today’s youngsters are more knowledgeable than ever precisely because of Universal

Communication. Not because of schools.

Schools are actually holding them back. Thwarting their potential for more rapid growth.

Education has become too big for classrooms and schools. We have outgrown the school system.

Education like family is developing into a Process unstructured spontaneous universal. The whole planet is now a school.


* * *


But people still cannot acknowledge this new concept of education. (Some reviewers and readers were disturbed at my contention in Optimism One that we do not need schools but more and more communication satellites and travel.)

People are still fixated on the old assumption that education is obtained in classrooms with teachers pupils textbooks curriculums. Anything else is not serious.

The concept of Universal Teleducation is disturbing because it has no structure. After all where are the schools? they ask. What are the curriculums? What kind of degrees? Where do you all meet?

The same old story of craving structures. Here again it is the fear of letting go of structures that slows down progress.


* * *


In modern communities liberal educators still want to modernize the school system. Give students more autonomy, they urge, more voice in all school matters. De-emphasize grades and exams. Do away with the lecture system. Encourage informal open discussions. Make use of teaching machines etc. . . .

These are considered progressive reforms. I don’t doubt that they improve the school system. But the fact is that the system itself is inherently conceptually unmodern and therefore these so-called progressive reforms are relatively superficial piecemeal measures.


* * *


In backward communities, too, valuable resources — time — energy are squandered building schools and emphasizing literacy — reading and writing. Early-industrial countries have an obsession for building new schools. More and more and more schools.

Right-wing and Left-wing governments alike are caught in this school craze. Their officials proudly rattle off statistics on the number of new schools.

This is considered progressive leadership. It is presumed to be the surest and fastest way of making progress.

The fact is that these early-industrial countries are taking the long way to the future. In building schools they are feverishly adopting an archaic system.


* * *


Leaders and educators in early-industrial as well as in advanced-industrial communities are all dragging their feet. They are crawling into the future at a time when they could take giant leaps educating more people with less money less waste less effort.

Universal Teleducation offers a Big Push. In one neat sweep we can bypass innumerable problems: incompetent or inadequate teachers — student inequalities (in intelligence — talent — personality — economic background) — inadequate facilities — poor or outdated textbooks — competition the tyranny of exams and grades opportunistic attitudes to learning . . .

In the age of global communication and automated instant learning, schools are an absurdity.

Rather than squander time money effort building schools, governments and educators must vigorously deploy the new potentials. Here is a guideline.


  Sponsor extensive education programs on television and radio. One new school can educate only a few hundred students at a time. One television channel can educate a whole country.

One satellite network a whole continent.

A couple of satellite networks all the people of our planet.


     Set up centralized computer systems enabling people anywhere to retrieve any information at anytime.

  Provide free or inexpensive education cassettes learning kits and other audio-visuals to children and adults for instant education.


    Jet youngsters across the planet. Busing them across the city is no longer enough. Provide numerous travel grants for children. Set up Children Exchange Programs. Arrange travel projects for children to travel singly or in groups all over the planet.


    Convert all school buildings into instant People Centers. Cheerful — modern — transportable People Centers open day and night where people of all ages of all backgrounds from all parts of the planet can freely gather to meet talk play eat drink discuss projects

   make use of facilities or just sit back and watch fellow people come and go. People Centers should have microfilms cassettes videotapes computer centers recording and broadcasting studios global communication facilities gymnasiums playrooms playgrounds — gardens . . . People Centers complement the mobilia in facilitating the flow of people and ideas.


  Technical training within the professional field itself. For example a medical student will obtain theoretical education from audio-visuals and specialized training at telemedical centers. An astronomy student will obtain supervised training at an observatory and theoretical information through the programmed devices . . .


   You the Up-individual can do much to dismantle the school system and reinforce the trend toward Teleducation


  Get out of school college university.


  If you move, transmobilias help free the children from schools.


   Having dropped out of the school trap you are now freer to tune into Teleducation. Whether you move alone or transmobilia, surround yourself with the most modern communication facilities. The more of these you have the more deeply you are involved in Universal Teleducation and Universal Life. In opening up to the world you maximize opportunities to grow and become part of humankind. To use the old jargon you are then an “excellent student” attending the “best school.”


   Having dropped out of the school trap you are now also freer to organize discussion groups — research projects — play sessions — encounter groups and so on. It makes no sense to sit stiffly in formal classrooms when you could meet more comfortably and intimately in a house a garden at a People Center on a beach on a ship — anywhere. Social interaction in school is unavoidably structured and regimented. You meet the same students, the same teachers day in and day out for months, even years. You all pursue a specific academic course with specific goals specific curriculum at specific times at a specific rate in a specific place. You can now achieve far greater intimacy variety spontaneity in social interactions meeting with whomever you please whenever and wherever. Social interaction is most meaningful when it is an open fluid process.


   Get out into the world. Just get out. The earlier in life the better. In insisting on class

attendance the school system immobilizes the child at the very stage in life it could most benefit from travel. The earlier a child travels and lives in different cultures the better its chances of growing up fluid and universal.

If you want to condition a child to love its fellow people let it go out into the world and meet its fellow people. Let it grow up with them.

If you want to learn geography why languish in a classroom for months? Travel.

If you want to learn history and anthropology why not experience them directly: in museums ruins monuments homes villages cities all over the planet?

If you want to study international affairs why not become involved in such affairs? The more you travel the more involved you are in Teleducation.

Make the whole planet your school. Every person you meet is your teacher, every person your student.


  Having dropped out of the school trap you are now at last free to learn and grow at your own pace your own rhythm your own time. Through the use of learning kits — cassettes — computers and other automated devices you can now learn in a few hours or days what the school took months and years to cram down your throat. Why must it take a whole academic year to teach an intelligent person that the capital city of Poland is Warsaw or that dinosaurs at one time inhabited the earth? Why must a child who does not like arithmetic have to suffer through it when pocket calculators and microcomputers can now do the computations? Why must a child squander twelve years festering in classrooms cramming what it could learn far more leisurely and meaningfully with a learning kit and pocket TV winging all over the planet? Why fritter away another four or seven or twelve years obtaining “higher education” which any intelligent person could more leisurely integrate in a year or two? Why thwart people’s potentials for growth by subjecting them to irrelevant requirements — humiliating exams and degrees — emphasis on competition and opportunistic attitudes to learning — impersonal structures which make no allowances for individual aptitudes interests pace?


* * *


The whole school system is now too slow too static too structured. It is founded on outdated premises and values not in keeping with the rhythm and the spirit of our times.

Let us free our youngsters and ourselves from the tyranny of schools. Don’t be afraid to let go. Tune into Universal Teleducation.

Beyond Industrialism: Teletechnology


Before the 1800s we had feudal technology: horse carriages — droshkies — caravans — gaslight sailing ships slave and serf labor small towns villages town criers . . .

Since the middle 1800s industrial technology: steam locomotives steamships electrical power assembly-line production subways newspapers telegrams radios

     telephones automobiles airplanes cities . . .

Since the middle 1900s Teletechnology.

We are now at an epochal technological transition.

Suddenly all around us the old industrial technology is falling apart. Advanced-industrial communities of Europe and the United States are suffering the full brunt of this breakdown.

Telegrams take days to reach their destination. Mail service is slow. Subways and trains are rundown and undependable. Electric power systems fail. Cars jam streets and highways polluting

   slowing down mobility — maiming — killing people. The big cities themselves have become giant ghettoes — ugly dirty overcrowded — filled with dingy rat-infested catacombs called apartments for which people pay exorbitant sums.

This is the collapse of an old decrepit nineteenth-century technology no longer suited to the needs the expectations and the rhythms of the late twentieth century.

We must rejoice in this collapse.


* * *


In urban communities however there is increasing clamor for improvement of technology. People want cars that do not pollute. Faster mail and telegram service. More fossil-fuel plants for uninterrupted electricity. Subways and trains that run on time . . .

They want to shore up the old industrial technology.

They are like the people of the nineteenth century who wanted better stagecoach service cleaner droshkies — brighter gaslights — larger plowshares — faster spinning-wheels — more nimble town criers. They too could not see the emergence of a new technology. They were content with improving the old.

Most urban dwellers today think along the same lines. They want to improve the old industrial technology.

This is a costly losing battle. This is patchwork.

You cannot regenerate a technology which is intrinsically obsolete.

Cars for instance were fine so long as there were only a few. But hundreds of thousands of cars jammed into city streets designed for horse-drawn carriages create basic problems which cannot be solved by simply producing non-polluting cars.

Fossil-fuel power plants (coal gas oil) were also adequate so long as urban communities were relatively small with modest electrical needs and so long as people lived in large family units collectively using a few electrical appliances. But today’s metropolis is structurally dependent on massive electrical output. Then too our social systems are changing millions of people now live alone in private dwellings, each privately benefitting from more and more electrical appliances and gadgets. Such mammoth and mushrooming demand on electricity can no longer be met by simply building more conventional power plants.

It is all too obvious that we need new technologies: new sources of power new concepts of communication and transportation new concepts of economics new concepts of


Advanced-industrial societies, however, are confronted with two major obstacles to a massive shift to the new Teletechnology.

1.   The colossal problem of dismantling the old industrial technology and replacing it with the new. (I will discuss this a little later.)

2.   Psychological and ideological resistances to new technologies. This is a very serious problem. In the big cities of Western Europe and the United States there is growing hostility to technology. Justified anger at the tottering old industrial technology is generalized into a whole philosophical resentment of all technology. Too often this resentment atrophies into a back-to-earth purism a reactionary resistance to all progress.

In the U.S.A. some of what passes for conservation is nothing more than conservatism. There are strong reactionary tendencies among some conservationists which defeat the drive to clean and beautify the environment.

This anti-technology mania is nothing new. It is in keeping with an age-old pattern. Those who cringe from progress have always resisted new technologies because new technologies invariably usher in radical changes.

In the nineteenth century traditionalists ferociously resisted the railway system. Later they resisted the radio intrusion into privacy they protested.

The automobile? Why do you want to go faster?

The airplane? If the good lord wanted us to fly he would have given us wings. This has now been updated if the good lord wanted us to fly jets he would not have given us propellers.

Every emerging technology every breakthrough precipitates resistances and exaggerated fears. People invariably fixate on the very worst possibilities completely ignoring the potential benefits.

We must be vigilant to make sure that new technologies work only for our betterment. Concern about our environment can be positive vigilance. But we must never allow this vigilance to atrophy into a resistance to progress.


* * *


Early-industrial countries face a different kind of problem. They are going berserk importing technology. But what technology are they importing?

The old industrial technology. Cars more and more cars. Buses trains subways steamships fossil-fuel plants urban sprawls . . .

They think they are modernizing. In their eagerness they are hurriedly encumbering themselves with an archaic nineteenth century technology.

This is as absurd as their efforts at cultural modernity. In their attempts to advance culturally leaders and intellectuals in Asia Africa Latin America are hurriedly building opera houses — theaters — symphony halls — art galleries. Suddenly it has become chic to go to the theater and to hang paintings all over the house.

They are feverishly aping old art forms deluding themselves that they are now modern.

Importing nineteenth century technology is of course far more serious. First because progress is slowed down. Second because in five or ten years these countries will be saddled with many of the problems now hounding the advanced-industrial communities: pollution overburdened utility services — clogged streets and highways — automobile fatalities — urban decay.

Already many of these problems are beginning to be felt in the large urban centers of Asia

  Africa Latin America.

Early-industrial countries can take shortcuts to the future by embracing not the old industrial technology but the emerging Teletechnology. Theirs is the advantage of not having first to dismantle the giant octopus of industrial technology. They can up-wing from the late feudal technology to the postindustrial age.


* * *


All nations, advanced-industrial as well as early-industrial, must make plans to move rapidly into the age of telespheres.



   The United Nations must immediately set up a Universal Technological Council. This council must comprise technologists — communication and transportation engineers — city planners — architects — computer-era — cyberneticists — sociologists — psychologists — economists — political scientists — environmentalists — visionary thinkers. These Council members must be familiar with teletechnology and enjoy reputations in their fields for vision and innovation.


  Every country or regional bloc, advanced-industrial as well as early-industrial, must also immediately set up a Technological Council.


  If an early-industrial country or bloc does not have competent telesphere planners it can engage some from the Universal Technological Council (Unitec). Three or four such planners can help establish a Technological Council in a developing area acquaint it with new trends catalyze it to new directions.


   The Universal Technological Council as well as the National and Regional Councils with the help of computers must then proceed to draw up plans. Farsighted projections of trends in the next ten twenty thirty forty years. For instance new techniques in procreation the single life

   mobilias — increasing fluidity and leisure — the rise of transnationals and regional blocs — globalism space travel . . .


   Based on these and other projections the Technological Council must then draw up plans for applying the new technologies. This will call for Big Push mobilization. What are some of these technologies?


* * *



   Within communities: automated people movers — automated monorails helicopters

   solofly (better known as rocket belts, now used in the U.S. and Canada for mountain hopping or flying across short distances).


Hover-trains hover-planes hover-crafts hover freights hover boats hover

yachts all using air cushion principle. Some hover vehicles already in use.


  Magnetic trains floating above magnetic tracks at around 600 kph.


    Automated vehicles traveling in automated guideways within communities between communities across continents.


Helicopter buses helicopter shuttles helicopter patrols helicopter ambulances

  heli-movers heli-deliveries heli-visits on rooftops and gardens . . .


   Supersonic and hypersonic planes for long-distance travel. At present it is possible to travel from Paris to New York door-to-door in two hours. You helicopter from Paris to Orly airport. Supersonic across the ocean. Helicopter from Kennedy airport to New York City. You leave Paris at 5 P.M. arrive 1 P.M. New York time — arriving four hours before you left. Hypersonic planes projected for the 1990s will zip you anywhere on the planet in less than an hour.


  Space shuttles to ferry people between earth and astrocolonies.


* * *



Pocket lasers laser phones pocket phones picturephones videophones satellitephones. These will help upheave inter-people communication.


Two-way TV closed-circuit TV frame-freeze TV three-dimensional TV telenewspaper international facsimile and photo transmission global telemedicine.


   TV patrols. These TV eyes already deployed in a few American cities will be placed at street junctures and intersections. You will turn on your TV set and watch activities in any community on the planet. Let’s see what’s going on at Trafalgar Square. Let’s watch the strollers on the People’s Street in Peking. Switch to Rome and see if the cafés on the Via Veneto are crowded . . .


  Portable computers. Already available and spreading. To communicate with individuals

   retrieve information from Central Computer Services — take over housework shopping office work . . . Computer speech synthesizer reads to you from printed material.


     Central Computer Services. Accessible to anyone at any hour day or night by videophone — satellitephone — two-way TV or computsat to obtain or transmit information on very nearly anything. For instance weather conditions in any part of the planet. C.C.S. at telemedical centers will provide instant information on a patient’s background or provide quick diagnoses. C.C.S. at national regional and U.N. headquarters will hold instant referendums on community and global matters.


  Communication Satellite networks. In the 1990s it will be possible to reach very nearly

every man woman and child on the planet. And to hear from anyone anywhere via satellitephone

  videophone videolaser videosat computsat.


The above projections are illustrative showing only some of the technologies in the coming years. (For a detailed rundown of postindustrial technologies see my book Telespheres.)

I repeat we are at the beginning of an epochal technological shift.

Teletechnology is a new dimension in human life. This is a technology that can reach the moon in nine hours. Whip messages across the planet in seconds. Make astronomical computations in microseconds. Perform physical mental and managerial tasks.

Teletechnology is global involving everyone and every facet of life.

Family — marriage — school — full-time work — bureaucratic government — city — nation — these are all feudal/industrial systems. They were viable so long as we had feudal/ industrial technologies, These systems cannot and will not survive under the emerging Teletechnologies.

They are too structured too fragmented too slow too rooted. Teletechnology will generate its own life styles. Redo all aspects of life.

Unfortunately the shift from the old technologies to the new is now advancing piecemeal and uncoordinated. We are shuffling into the future.

The result: decay pollution suffering archaic life styles.

Our entire planet is now conceptually in a new age. We urgently need visionary technological councils — visionary planning — massive mobilization of efforts and resources to up-wing swiftly to the marvels of the Age of Telespheres.

Beyond Cities: Instant Communities


What are the most beautiful cities in the world?

Paris Rome London Copenhagen San Francisco Rio de Janeiro these are the cities most often mentioned.

Other favorites: Kyoto Bangkok Adelaide Jerusalem Cairo Athens Leningrad Budapest Vienna Venice New York City Mexico City . . .

We are all so thoroughly brainwashed by oldworld values and esthetics that we absolutely cannot see the ungainliness of all these cities. An ungainliness which stares us in the face.

In fact the more dirty old and drab a city the more people seem to admire it.

But what the hell is so beautiful about Paris — London — Vienna? What is so beautiful about tight dingy sunless streets? Austere gloomy cathedrals? Drab old buildings with dark cockroach-infested rooms and halls? Decrepit old shops piled with junk? Bleak factory buildings and decaying industrial neighborhoods?

We have been brainwashed to see beauty in ugliness — modernity in squalor — culture in oldness esthetic charm in drabness and uniformity.

We fail to see that it is the people of the major cities who are relatively modern — not the cities themselves.

Let us not blame modern technology and progress for the breakdown and drabness of the big cities. These are not modern cities. They are all geriatric.

In fact the ones we consider the most beautiful Paris Vienna San Francisco are among the ungainliest.

But so long as we go on believing that our cities are beautiful and holding up old rundown cities as models we will continue to fester in archaic lifestyles.

It is absurd to complain of ghettoes when every single city is now little more than a large


It is absurd to clamor for a better safer more civilized life as long as we continue to languish

contentedly in these cities which are themselves intrinsically dehumanizing.

Governments can go on pouring out millions to renew the cities. They are only frittering away money time energy. These old cities cannot be rehabilitated. They cannot be modernized. Urban renewal is a colossal farce.

All our cities are obsolete. The very concept of city is obsolete.

London — Paris — New York are conceptually medieval cities. Built to accommodate horse carriages — gaslights — small neighborhood stores — family-oriented religion-oriented work-oriented feudal life.

Even our few twentieth century cities like Los Angeles and Brasilia are conceptually archaic because they too were built on premises of older technologies.

All existing cities must go. They are all too backward and deficient. Too rooted in oldworld values technologies and institutions: churches — temples — mosques — castles — streets and alleys schools factories prisons slaughterhouses cemeteries . . .


* * *


It is too costly and disruptive to tear down the cities and start off on the same sites with new concepts of community.

We must begin by closing down whole areas of our cities (as the Chinese are now doing in

Peking). Then within specified times close down the cities altogether.

We need not tear them down. Leave them intact as Museum Cities for tourists to visit and historians to study.

We speak of preserving historical landmarks in the cities. The cities themselves are now historical landmarks. We should leave them as they are and get out.

Jerusalem — Damascus — Athens — Paris — London — New York — Tokyo and other old cities are historically too valuable to tear down. We need to preserve at least some of the cities.

At present in the name of modernization we are tearing down the cities bit by bit. The result is that we neither have 21st century settings nor are we preserving the pristine characters of the cities.

Our cities are all too old to tear down too old to live in. They are now valuable only as museums.

Museums can be interesting to visit but not to live in.


* * *


We live in a new age and need new concepts of community: spacious mobile instant

  cheerful global.


   Every country or regional bloc must right away set up at least one Instant Community.

This can act as a catalyst to start a trend away from cities to new concepts of community.


   No attempts should be made to transform an existing city to an Instant Community.

New Communities must be planned and set up along new concepts and on new sites.


   The Instant Community must above all reflect and accommodate the new mobility. An entire community of over 100,000 people can now be created in less than six months. It can stand for a few months or years, then the whole community may be dismantled or moved. A trend has started toward mobile homes and communities. For example over fifty percent of new housing in the United States comprises mobile homes. Tent cities — mobile cities — Disneylands — world fairs and festivals — these are forerunners of Instant Communities. Rapidly assembled, their emphasis is on movement and fun. Most blueprints of new communities are based on oldworld premises of permanence and rootedness. This is the central error in these plans. They do not take into account the exploding mobility of people and social systems.


     The Instant Community must therefore incorporate only the newest concepts of construction. This means no stones bricks steel or concrete. No foundations. Nothing static

   permanent or rooted. Nothing that will stay long enough to decay corrode or degenerate into ghettoes and tenements.


    The Instant Community must have only Instant Habitations. Light sturdy colorful habitations made of aluminum — fiberglass — plexiglas — plastic and other modern synthetics. These Instant Homes are highly flexible and maneuverable. Press a button and you rotate the entire house tilt it to different angles to catch sunlight or moonlight make it crawl float or fly. These Instant Habitations have great variety in design color and shape. They can be flown ready-made or packaged by helicopter to desired sites. Easily assembled easily enlarged and just as quickly

dismantled or transplanted. Bubble houses can also be instantly packed unpacked inflated.


  The Instant Community must combine the most beautiful aspects of nature with the new teletechnology and liberated life styles.


   The Instant Community can be set up in a green valley a desert near a mountain on a lake or sea whatever topography is desired. Even outer space.


  Many of our new communities will actually be in Space. Our present space stations will soon evolve to huge Astrocolonies. Within a few years thousands of men and women will occupy Space Communities. Some of the concepts designs and materials could be used in our Instant Communities here on Earth.


   The Instant Community must enjoy the freedom of controlled weather. Bubble domes can be floated around to protect parts of the community from rain snow or scorching sun. For instance if people are at the beach why allow a sudden downpour to sabotage the fun? If the clouds cannot be conveniently dispersed float the transparent bubble dome overhead. At a later stage communities will also benefit from solar satellites to turn on instant sunlight any time night or day. We will regulate the weather in our communities as easily as we now regulate the temperature in our homes.


    The Instant Community will be extensively automated and therefore dependent on abundant energy. Solar complexes and Nuplexes (nuclear energy complex) situated outside the community or on floating platforms can provide abundant cheap energy. They will also provide power for the cybernated agriculture and industry help recycle wastes desalinate water . . .

   The Instant Community must insure ample elbow room. I am not sympathetic to the concept of the megalopolis or mile-high skyscraper cities. They perpetuate the old problems of congestion and asphalt environments. The Instant Community I am proposing does not and must not throw people on top of one another. New transportation and communication are radicalizing our concepts of distance. People can have ample elbow room open space and greenery without feeling isolated. Hop into your helicopter or the automated monorail and visit friends in another community a hundred kilometers away more quickly than it now takes to visit friends across the city.


   The Instant Community must only deploy new transportation systems. This means no cars — buses — trucks or subways. Streets are obsolete. Only modular automated transportation: people-movers — monocabs — monorails. Also extensive airborne transportation: solofly — hovercrafts helicopters . . . People assemble not on streets but in public gardens mobilias People Centers playgrounds beaches . . .


    The Instant Community must accommodate the ceaseless flow of people. Therefore numerous attractive heliports shuttleports stolports hoverports in and around the community. These will have cafés — hotels — TV centers — computer centers . . . People fly in from faraway communities and continents to rendezvous then fly out.


  The Instant Community must also be linked up with global communication.


  The Instant Community is Universal. The sense of community exists not only within the community but more and more within the whole planet. The individual does not belong to a specific community but is part of many communities part of the whole planet.


   The Instant Community enjoys new concepts of art. Not simply new styles of art. But new concepts of art. This means no operas — ballets — theaters — art galleries or paintings. (Those who wish to view this old art can visit the old Museum Cities.) New concepts of art may comprise Sky-illuminations variations of gigantic colorful designs projected against day or night skies. Graceful movements of people and objects under weightless conditions. Stimulation of the pleasure centers of the brain enabling the individual to achieve sublime visions hallucinations ecstasies. Headgears for electronic music from anywhere on the planet or pulsar beats from the galaxies. Multi-dimensional films and holograms. Live video views of our sculpture-spacecrafts gliding across the heavens. Home screens and giant outdoor screens hooked to space-station telescopes providing the most celestial shows of all: kaleidoscopic spectacles of the Universe with its ever-changing galaxies and supernovas brilliant suns and star clusters trail-blazing comets and asteroids. Space Age art like Space Age philosophy will continue to grow more and more cosmic and transcendent. The artist is now as obsolete as the priest. The artists of the new age are primarily the scientists and visionaries who strive for transcendence to new dimensions of Time and Space.


  The Instant Community must include extensive opportunities for fun and play. Bubble- dome playgrounds and swimming ponds. All-weather convertible athletic fields. No violent spectacles such as boxing — wrestling — bull-fighting — American football. These spectacles perpetuate pseudomasculine glorification of brute force. People who enjoy watching such brutalities are as retarded as the gladiators who engage in them. Instant Communities must also disallow competition in sports. No tournaments matches contests. Why do we need to know who the fastest human is? Or who the strongest? Or who the best tennis player? Any jackass can run faster. Any dumb bull is stronger. People who play to win want to exercise their egos — not their bodies. Sports should emphasize fun not rivalry. We need no scores no winners no losers no medals. Only the reward of getting together to play the joy of play.


   The Instant Community must not accommodate oldworld institutions which perpetuate violence and harbor death. Prisons must give way to rehabilitation centers. Slaughterhouses must give way to non-violent eating habits — eating meat is an act of violence. Cemeteries must give way to immortality measures which, as I will later explain, perpetuate indefinite lifespans.


   The Instant Community must be extensively cybernated. Computerized housework and officework. Universal teleducation telemedicine telefarming teleshopping teletransportation. This means no cumbersome hospitals schools shops department stores

   farms. This also means less and less bureaucracy less and less work. The Instant Community must be strongly oriented to leisure mobility fun.


   The Instant Community must manage its affairs through direct self-government. Not through leaders or representatives. Parliamentary systems bureaucratic governments political parties elections these are feudal democracies. Modern democracy is through Instant

Universal Referendum.


* * *


Today we have the resources and the ability to set up our first Instant Communities. In creating such total environments we will evolve beyond the decaying old cities to Universal Life.

Beyond Survival Economics: Cybernated World of Leisure and Abundance


We are all so thoroughly programmed by millenniums of struggle for survival that though we no longer need to struggle we still go on struggling.

Our economic systems — work habits — values all arise out of the age-old struggle for survival.

Capitalism and socialism are survival economics. They are still impaled on the hard-work mystique.

In most countries around the world there is growing unemployment. Every year hundreds of thousands of high school and college graduates join the unemployed. How are capitalist and socialist governments coping with this rising problem? They are struggling to provide jobs. More and more jobs. Capitalism and socialism have a mania for jobs.

The Soviet Union and the United States have sophisticated automation on the moon on Mars and on space stations performing complex tasks which would take thousands of people to accomplish. Yet here on Earth they still abide by the old economics of finding jobs for people.

Not only are our economic systems archaic. Our cultural values are Cro-Magnon too. We need not only new economic systems but also new values new attitudes to work and possessions to leisure and pleasure.

Socialism and capitalism are hopelessly predicated on puritan values. Work hard — study hard — produce — produce. You must work — work work work. Hardship and hard work are good for you. They will help you grow. They will help your country grow . . .

So insidious is this brainwashing that people cannot relax even on their vacations. Are you having fun here on the beach? Not really. I am wasting my vacation. I haven’t read a single book. I haven’t even done any of the work I brought from the office. I have wasted my whole vacation.


* * *


The new economics is not capitalism or socialism or even the mixture of the two. The new economics is the new teletechnology abundance globalism liberated values.

For example Cybernation (computerized automation) is an entirely new direction for humankind. The cybernated system combines mental organizational and physical work. It makes decisions and produces. If it breaks down or makes mistakes it corrects itself. It even reprograms itself.

The Russians had that spunky Lunokhod on the moon: hiking — climbing mountains — going down hills scooping up rocks taking pictures relaying films measuring distances

   recording moonquakes — sleeping during lunar nights — waking up for the lunar days — communicating with earth — occasionally pausing to repair itself and so on. In 1977 the Viking Lander carried out many sophisticated biological tests on far away Mars.

This very day we could have such telecybernated systems doing much of our work here on earth as well.

In developing fields such as the space program world tourism world transportation

  international hotel services credit card systems construction off-track betting fewer and fewer people are handling more and more work through extensive telecomputerization. This technology could be used in many other fields: the development of unlimited solar energy — the production of unlimited foods global education . . .

If we mobilized this new teletechnology we could within ten or fifteen years do away with

poverty in the world.

If we mobilized our new technology we could within five to ten years free millions of people rich and poor alike from the slavery of perpetual work.


* * *


This all sounds too good to be true. Enough to make any Right-winger or Left-winger shudder with guilt pangs. I don’t see doctrinaire capitalist or socialist economists bucking the hang- ups of centuries to embark on the new economics of Leisure and Abundance.

In fact socialism and capitalism, the two major economic systems of our times, do not even have the ideological frameworks to cybernate their entire economies.

Cybernation is an outgrowth of modern technology. Not of socialism or capitalism. The Soviet — United States and Chinese governments are only now hurriedly embarking on crash programs to make way for computers. None has yet formulated long-range plans for massive telecybernation. Telecybernation is spreading in spite of socialism and capitalism.


  Capitalist and socialist governments in advanced-industrial and early-industrial countries must right away set up postindustrial councils. Comprised primarily of computerers cyberneticists — visionary economists — social scientists to implement the new teletechnologies and values. Such a total shift from the old economics to the new will entail entirely new formulations on employment productivity income budget work habits leisure.


  Early-industrial economies capitalist and socialist are focused on industrialization. This is now a long slow route — not a shortcut to the future. These economies can now take giant leaps forward by avoiding industrialism embarking instead on telespheres.


   Socialism and capitalism are still fixated on eliminating unemployment. No economic measures, no crash programs can any longer reverse the global trend toward unemployment. Nothing can any longer help replace the jobs which automation and cybernation are taking over. It has become imperative to decrease work. This is not only sound economics it is also a liberating move.

This is a time to free people of work. Rather than rack their brains to create employment, economists should now work out plans to create leisure.


   Cybernation means not only less and less work but also greater freedom within work. Through the use of telecomputers satellitephones telex telefacsimile video teleconferences people can now do more and more of their work directly from home or beach. It is not necessary to emphasize rigid work schedules or rigid office attendance. Do not commute to work telecommunicate with work.


   The new economics lead to the steady obsolescence of cash/money and the emergence of global telecredit systems. These systems enable individuals and corporations to make transactions anywhere on the planet without cash.


   The new teletechnology accelerates the rise of transnational corporations — regional blocs common markets continentalism globalism.


    We are moving toward an abundance based not on exclusive possession but on temporary usage. People need not own but briefly rent houses — gardens — villas — yachts — helicopters — hovercrafts — computers . . . When they stay at a mobilia they enjoy all existing commodities (as in resort hotels today) then leave them for others to enjoy.


  The new abundance will also do away with the need to redistribute wealth. Karl Marx, a visionary in his times, could not have envisioned the monumental breakthroughs of this late twentieth century. His followers today still call for the redistribution of wealth. This is oldworld reasoning. We no longer need to redistribute anything. We need to develop the limitless energy and resources now suddenly opening up to us: solar energy — fusion energy — hydrogen energy — raw materials from the oceans and from infinite Space.


   You the Up-Winger can do much to help the trend to the new world of Leisure and Abundance


  Don’t work your life away. Live. If you work more than three or four days a week, four or five hours a day you are dissipating your life. Not playing enough not living enough not growing.

Leisure is creative. Playing or doing nothing are a part of growth. Laziness can be good for


People who work eight hours a day five days a week year after year decade after decade are

automatons. They may advance professionally but hardly evolve as humans. Whole areas of their minds and personalities remain stunted. They are one-dimensional.

But I enjoy my work, you say. The point is that if all you enjoy is your work yon are limiting your experiences and enjoyments. Your life is still one-dimensional.

Leisure/work plans to consider Four-day workweek.

Three-day workweek.

Seven days on seven days off. Month on month off.

Six months on six months off . . .

For centuries the cry has been? We Want Jobs. Liberated generations are now saying: We Want Leisure.


   Don’t submit to the tyranny of rigid work hours. Westerners have made a virtue of punctuality promptness efficiency. These are qualities we should expect of our machines. Not of people. Cultures that emphasize promptness and efficiency are tyrannical. People who are punctual and efficient are Dangerous. They have been reduced to robots.

Rebel against the tyranny of having to drag your corpse out of bed at an exact hour every morning (at that hour it is a corpse) arriving at work at exactly the same hour leaving at exactly the same hour day after day year after year. Such precision is an assault on your humanhood.


  Don’t hold on to a job. Move. Be fluid. If you have been at the same job more than two or three years, get out. You are not contributing to your firm’s development or to your own growth. You are vegetating. Long-term commitment to a job or even to a career is part of the

structured feudal/industrial world. In our fluid age it is a sure sign of the static personality.


     Work at firms of different nationalities preferably in different communities and countries. In becoming involved in the world economy you will help the trend toward universalism and yourself grow universal.


   It is not enough for governments to work out new economic systems. You yourself must demand more leisure more flexible work schedules more mobility. You yourself must break away from the puritan mystique of hard work.


  The relaxation of our primitive work habits will not in any way limit our drive to higher standards of living. On the contrary, we can now quantum-leap into a world of Abundance Creativity Leisure by working less and letting our efficient tireless machines do the work.

Fewer and fewer people working less and less can now produce more and more and more.

Beyond Nations: The Planetary Movement


For the very first time in history we have the beginning of a global movement. This movement is daily gaining momentum. It will continue to spread till it has touched every person.

It is no accident that last month in your community students asserted their new expectations. Last week it spread to the workers yesterday the women today a minority group tomorrow the prison inmates then the soldiers then the clergy the transsexuals the consumers . . .

It is also no accident that last week people asserted their rights in Tokyo yesterday in Ankara today in Mexico City tomorrow in Cairo then in Manila then in Rome then in Jerusalem then in . . .

No one can any longer thwart this planetary movement as it spreads from one profession to another from one city and continent to another.

At one time it took years and decades for a movement to extend from one country to another. Today global communication whips it across the planet in hours days weeks.

Even more directly the people of the world are now helping one another as never before.

Swedes and Norwegians helping build villages in the Middle East . . . Chinese fighting tropical diseases in Africa . . . American youths helping build roads in Brazil and Afghanistan . . . Danes and Peruvians teaching school in the United States . . . Israeli technicians and agronomists helping out in West Africa . . . Egyptians teaching at schools in Libya Sudan and Kuwait . . . Russians building dams in Egypt . . .

United Nations technicians all over the planet fighting malnutrition and disease building hospitals and houses distributing milk and birth-control devices . . .

For humanitarian reasons for political and economic reasons for whatever reasons — the people of this planet are cooperating and helping one another as never before.


* * *


The major issues of our times are no longer national — but global. Peace — economic progress — resources — pollution — disease-world tourism — global communication — global transportation weather modification space . . .

These and other realities have suddenly interconnected humanity. There is no escaping it.

These realities involve all humanity and must be tackled by all.

Our awareness is also growing universal. Today as never before we know of conditions around the planet. We can no longer rationalize poverty or romanticize backwardness. We can no longer look the other way pretending that problems elsewhere do not exist or are no concern of ours.

The problems are numerous complex global. But our means for dealing with these problems are also growing more and more numerous effective and global.


* * *


How can you the Up-Winger be an effective participant in this spreading planetary movement?


  Begin by consciously disavowing your nationality.

You have outgrown religion. You must now outgrow nationality.

What is your nationality? I am Universal.

But where are you from?

I am from Planet Earth. I am Universal.

In refusing to identify with a country you are taking the first conscious public stand against nationality. You are identifying with all humankind.

In emphasizing your new global identity you are helping its psychological and intellectual impact to grow on you and on others. You are spreading the new awareness.

You are also compelling people to relate to you not as a member of a separate artificial bloc

  but as a fellow human.


   Organize a People’s Movement and petition the United Nations to initiate a new status

  Universal citizenship. This is our planet. It no longer makes sense to draw lines and say this is my territory the other is yours. This is no better than the urine borders charted by dogs.

From here on we recognize no national borders. All countries now belong to all peoples of this planet. No government has the right to bar anyone from leaving or entering any territory. To place restrictions on our freedom of movement is a violation of our human rights. Passports — visas — exit permits — residency rights — all these formalize restrictions on our freedom of movement across this planet which now belongs to all of us.

    Reject all claims to “internal affairs.” We must not regard any nation’s affairs as exclusively internal or domestic. We want more and more involvement in internal affairs of other nations. This is our planet anything occurring anywhere is everybody’s affair.


    If you are studying languages you are wasting your time. Not contributing to the planetary movement. National languages are inoperative in our converging world. French German Spanish Arabic Hebrew Swahili Urdu all these are dying languages. All national languages are on their way out. We are moving toward a Universal Language.

Today English and Chinese approximate universality. English has distinct advantages. It is the language of international relations — modern technology — world trade. It is spoken on all continents and is relatively easy to learn. In the next three or four decades English will serve as the universal language Unilang.

(This Unilang itself is transitional. For a glimpse of future computer language listen to the astronauts: all go on csm . . . eva next . . . 90 seconds to lpd . . . over . . .) It’s now Go on Unilang.


Common markets regional blocs international agencies transnational corporations all these are movements away from nationalism and fragmentation. They are steps in the right direction. They help expand communication dialogue trade interinvolvement. On all continents there are now strong movements toward regional cooperation. These multinational ventures need support.

Above all get behind the United Nations and its subsidiary agencies. For centuries people have been dreaming of a world government. Now that at last we have the beginning of one what are you doing about it? If you are doing nothing you have no moral right to complain about its shortcomings. Did you expect this world body to start off full-grown and blemishless?

The United Nations is your world government. It is your own government — not simply your country’s. You must become personally involved in it. The U.N. charter begins We the Peoples of the United Nations . . . The Peoples not the governments.

Your national government is after its own petty national interests. That is why the United Nations has had difficulties. For you the Up-Winger your government is the United Nations. You must deal directly with your world government helping universalize it.

  Modern technology is the Up-Winger’s greatest ally. Without it the planetary movement wouldn’t have a chance. Global telecommunication and transportation is unifying the people of our planet as no force has in the past.

In December 1970 seven men were sentenced to death in the Soviet Union and six others doomed in Spain. World public opinion rallied to their defense and saved them from execution. There could have been no world public pressure without universal communication.

On April 30, 1970 the president of the United States announced his country’s invasion of Cambodia. Within hours all hell broke loose. Mass demonstrations strikes rallies protests

    shootings — riots. They spread like wildfire across the country then across the planet — London Stockholm Tel-Aviv New Delhi Tokyo Melbourne . . . In the United States over four hundred colleges closed down. Several hundred thousand people converged on Washington. The New York Times reported that the stock market “came close to a full collapse not on the news that the war might end, but that it might lead to major escalation.” The outrage continued to grow and boom and explode . . . Exactly eight days later on May 8 the president was forced to go on television to announce the sudden decision to end the invasion.

As far as I know never in our entire history had the people of the world ever rallied as universally and successfully to put an end to an injustice. This world pressure would not have been possible without global communication.

Universal Communication is our unsung instrument for Peace.

UniCom works for the people far more than for governments. UniCom has suddenly exposed governments to public view, rendering them highly vulnerable to national and international public opinion.

UniCom is providing a powerful platform for dissent. It is coordinating and unifying dissent — linking up the people of the planet. I repeat, it is not an accident that movements now spread quickly from one profession or group to another from one city to another from one country and continent to another.

UniCom is inherently beyond the control of governments and groups. If a government controls the press and other mass media the world still comes tumbling through by way of foreign publications — foreign radio — films — television — tourists. UniCom cannot be censored or shut off.

As UniCom grows more powerful the people grow more powerful. As UniCom grows more universal people grow more universal.

The weaker mass communication within a country the weaker the people the stronger the government.

The stronger mass communication within a country the stronger the people the more vulnerable the government.

In technologically advanced countries like the United States individuals who appear regularly on national television wield more influence than government leaders.

We are now farther away from Orwell’s 1984 than ever in the past. To sink into a 1984 world of Big Brother authoritarianism entails dismantling our entire global communication and transportation systems. This is no longer possible. Modern teletechnology is our greatest safeguard against bleak Orwellian projections.

These are some of the new realities of universal communication which elude Right-wingers

and Left-wingers still bogged down in oldworld attitudes to technology.

Up-Wingers regard UniCom as their strongest ally.

To be effective in the planetary movement you must be extensively linked up with UniCom.

  Join the planetary convergence Travel.

Travel means communication — direct person to person communication. Use modern transportation systems to move around the planet and be the medium through whom different cultures link up and communicate through whom barriers are brought down dialogue circulated inter-involvement generated . . .

“People are very good for each other,” writes Richard Farson the psychologist. “We need intimate relationships of long or short duration, to remind us of our membership in the human race, to help us be less afraid of one another, to permit us to laugh and cry with one another.”

Travel enables us to do all this. It enables us the peoples of this planet to shake hands with one another to touch and to feel and to experience firsthand the humanness of one another.

To travel is to be involved in the planetary movement. Anyone who travels is automatically an activist. Anyone who travels.

To travel is to infiltrate to influence to participate in domestic affairs of communities to pose alternatives to local conditions. Even passive tourists by simply moving around infiltrate. The village child sees them going through and thinks “I want to be like that woman. I want to be like that man.” You have planted the seeds of unrest. This infiltration is partly nonverbal. The very presence of strangers acts as a catalyst for consciousness-raising — a human link with the world outside a world of new possibilities and potentials.

Millions of tourists pouring into a country year after year themselves become a movement for change. Tourists have already started upheavals all over the planet. This is why reactionary regimes try to discourage tourism in their countries.

Do not boycott countries whose governments you oppose. Those are precisely the lands to frequent. In boycotting a country you boycott and isolate its people weaken the channels of global communication strengthen the government and perpetuate the status quo.


   The greatest movements today are outside politics. Progressive changes take place in spite of governments. The planetary movement is for the most part beyond the scope of national governments.

Political leaders as a rule are driven by personal ambition — too involved in problems of day-to-day housekeeping too boxed-in to traditional Right-wing and Left-wing philosophies too vulnerable to the whims of the conservative masses to initiate or actuate far-ranging goals.

Politics is no longer the most effective way to change the world. Governments are developing into managerial agencies which run the everyday affairs of cities and nations. As I explained earlier computers can now manage these affairs of state more efficiently. In time computers will replace governments.

This tradition of relying on the government to do things like a Papa is old-world.

Don’t waste your anger on lackluster leaders. Use your energies more constructively. “No use trying, the government controls everything.” This is a cop-out.

Gone are the days when the government controlled everything. In today’s open fluid world the government is only one of many forces influencing events. Global communication for example is a far more powerful force generating its own pace and momentum, radicalizing and diversifying all our institutions values life styles.

Many of the greatest upheavals today take place outside government; the biological

upheaval the women’s liberation the sexual liberation the environmental movement the consumer uprising the information explosion the planetary convergence . . .

No government can any longer reverse or even impede the cumulative impact of these and other peoples’ movements. Today the individual is more powerful than ever. The individual has communication facilities — mobility — information — knowledge — awareness. These are powerful tools.

Organize your own Up-Wing movements. Help start Cell Banks — Mobilias — People Centers Instant Communities. Start a movement for a three-day work week or a six-month work year. Rent helicopters to swoop down on faraway communities and bring medicine information. Help mount a crash movement to attain immortality . . .

Rally public support. Remember that world public opinion is daily growing into a powerful force. That governments are increasingly vulnerable to public pressure. That movements today can spread faster and deeper than ever. “Pressure from the people alone shapes world history” wrote Chou En-Lai. This has never been more true than today.


   The planetary movement is totally committed to life. There is no cause no goal no ideal worth dying for. Nothing is worth your life. If any movement jeopardizes your life forget it. Try another way. If people exhort you to violence get away from them. They are part of the old masochistic death-oriented world. The Up-Winger is totally nonviolent, totally committed to life. To the Up-Winger Life itself is the greatest Revolution.


Evolutionary Breakthroughs (Cosmic Upheaval)


The cosmic upheaval is an entirely new event on Planet Earth. A new dimension in human existence.

Today we are witnessing the very beginning of an upheaval that is altering our basic human situation. This cosmic dimension supersedes all our past aspirations, all our past philosophies struggles revolutions.

There has never been anything like this on our planet or probably in this whole solar system.

The cosmic upheaval is not simply a historic event. This is a major evolutionary perturbation.

Historically we have already made impressive progress. As I attempted to show in Optimism One, in modern communities we have more freedom more equality more individuality more communication more integration more love more fluidity more control over the impositions of nature more humanness than ever in our past.

Psychologically socially economically politically we have made monumental progress through the ages. We are moving up and up from the abyss.

This descendant of fish, this child of recent monkeys has done well for itself.

But great as these advances are the basic human situation itself has changed very little. Our advances have been historic not evolutionary.

The human condition remains inherently tragic.


* * *


To free humanity from this tragic plight and rise to a higher evolution we need a new kind of upheaval a cosmic upheaval.

We can no longer settle for traditional revolutions which seek to improve our social economic political conditions. That is no longer enough.

Revolutions and revolutionaries are now too modest. We want more. Much more. We are now far more visionary far more demanding far more transcendent.

Progress itself is no longer enough. It took us ages to even accept the idea of progress.

Now we must adjust to the idea of cosmic changes.

We must begin to adjust to the idea of making basic changes in the human condition. For instance redoing the human body going to other worlds living extraterrestrially experiencing a different nature searching for other beings in the universe . . .

We must begin to comprehend that living in other worlds and living eternally are no longer metaphysical or theological concepts. People are now actually traveling to other worlds people are now actually striving for physical immortality.

When we speak of hearing voices from other worlds we no longer mean the voice of a god

  but of astronauts.

When we speak of people leaving this earth we no longer mean that they have died — but that they have gone to other planets.

We are moving into whole new dimensions of Time and Space.

We must therefore begin to embrace the idea that from here on our goals are not only social economic political. That at last the time has come for humanity to tackle more primary problems strive for more transcendent goals.

We must make every man and woman on this planet aware that we are now at the beginning of a monumental upheaval against the twin limitations of Time and Space — that it is only by joining and sustaining this upheaval that we will at last free ourselves from our human tragedy.

We must make everyone aware that Time and Space are the most basic determinants of all life impinging on all aspects of life from birth to death. They are the root causes of the deepest human suffering: unfreedom — robotization — inequalities — competitiveness — violence — loneliness identity crisis alienation . . .

Parent-child conflicts gender inequalities social injustices economic imbalances political repressions — these are not the primary determinants of human suffering. They are contributory causes themselves created by the twin pressures of Time and Space. This is a truism which all too often eludes us.

How do the limitations of Time and Space (Biology and Environment) account for our


Beyond Freedom


Let us begin with freedom. What does freedom mean to you?

The psychologically oriented will emphasize emotional or inner freedom. The doctrinaire socialist or capitalist sees freedom in an exclusively economic context. The political determinist regards freedom as a political condition. A sophisticated generalist is aware of all these aspects of freedom psychological economic political.

What does repression mean to you?

Here again the psycho-social economic political determinants are invariably stressed.

We are all so totally focused on social economic political conditions that we never pause to consider freedom and repression in a more basic human context.

We are like the shipboard passenger vehemently demanding a better cabin or the freedom to stroll on the first-class deck on a sinking ship.

The ship of your life your very existence is slowly sinking. No psychological economic or political freedom can save you from drowning. It is time you paused to consider this.

What good social freedoms when life itself is based on unfreedom?

How free am I if I cannot choose my own body my own brain my own gender the color of my skin my biological rhythms? How free am I trapped in a predetermined biological straitjacket in whose selection I have had absolutely nothing to say?

I do not like my body. I am unattractive clumsy sickly. What can I do about this body of mine? I am trapped.

I do not like my mind. I am slow unimaginative unperceptive. How can I free my self of this mind?

I do not like my personality. I am disposed to depression paranoia intolerance. I wish I were different. How can I free myself?

I am growing old. My hair is turning gray my eyes are losing their luster my mind and memory are fading. I don’t like what is happening to me. I don’t like myself any more — this aging self of mine. I am a burden to myself. How can I now recapture my earlier vitality? How can I slow down Time?

What good then social economic political freedoms if I cannot enjoy the more primary freedom to free my self from the prison cell of this unwanted body personality brain? How free if I cannot decide if I cannot even know when I will die? What does freedom mean to a terminal patient? In one blow death strikes down all freedoms. Death is Zero freedom.

Then too how free am I within a Space-cell which determines and limits my every move: gravity — air — water — seasons — night and day — the sun? What good freedom to move all over the planet if a mere twelve-foot fall can kill me? What good freedom to sail the open seas if a pint of water in my lungs can drown me?

I am an accident a biological accident trapped in a very small speck in Time and Space. I am a momentary flash of consciousness. Suddenly I am. Then just as suddenly I am not.

All my attempts at psychological economic political self-determination are child’s play.

They will not bring me real freedom. They will not set me free.

Beyond the Human Robot


Alarmists contend that mass technology and mass society are robotizing the modern individual. They speak of the programmed individual depersonalized mechanical.

In Optimism One I explained that modern technology is actually helping us grow less machine-like less programmed less manipulated.

Yet notwithstanding our social gains all people, modern and primitive alike, are intrinsically programmed. The animal-human organism itself is structurally a robot. A rigid robot manipulated by its predetermined biology and environment.

What is more robot-like than having at regular intervals to inhale and exhale, to eat drink urinate evacuate sleep? All these mechanical functions are programmed into me. I have nothing to say about them. They are beyond my control.

If I stopped breathing for only a few minutes a few quick nothing minutes that’s it. If I don’t eat or drink or sleep at regular intervals my body begins to flounder, my mind begins to go fuzzy. Last night in the middle of a deep merciful sleep I suddenly jumped up robot-like and rushed to the bathroom. There I was in the middle of sleep half-conscious half-alive holding my thing.

Is there anything more programmed, more manipulated than all this? Yet we take it all for granted call it human even romanticize it.

In modern communities there is now much talk about the individual’s right over its own body, particularly in such matters as sex abortion drugs etc But what about rights over your

own body? You enjoy no real rights no control over your own body. Try telling your body not to breathe for a few minutes. Try not relieving yourself when the pressure builds. Your body is not manipulated by you. You are manipulated by your body.

Then too we are helpless robots manipulated by environment. I once traveled on a malfunctioning train. A sudden power failure shut off the air conditioner. Most of us took off our jackets. Then the lights suddenly went off. Soon we all fell off to sleep. Then suddenly the lights went on again. We all sat up again reading and talking. Then the air conditioner went on and we all put on our jackets again. During the next few hours each time the lights went on we sat up and read. When the lights went off we obediently fell off to sleep. When the air conditioner went on we quickly put on our jackets. When it went off our jackets came off.

There we were like marionettes manipulated by a crazy power system.

Is this not precisely the condition of our existence? Day breaks we wake up night comes we sleep — the cold sends us scurrying away for cover — then the heat then the cold then the rain . . .

What do you or I have to say about all this? Is there a manipulation more arbitrary than that of the environment which, without any consultation with me or you, decides the seasons the heat of the summer the cold of winter the cycles of night and day light and darkness, when it will rain or shine when it will unleash a hurricane or an earthquake?

Every year around the planet tens of thousands of people perish in floods — fires — heat waves — cold waves — snowstorms — typhoons — cyclones — hurricanes — earthquakes and many other arbitrary manipulations.

Even a simple picnic or sports event enthusiastically planned in advance must be forfeited at the last minute because the sky has suddenly decided to piss on our heads.

The very people who rebel against manipulations by a political regime or an economic system obediently, even cheerfully, accept the more repressive manipulations of biology and environment. “Why do you want to make genetic alterations in the human body or implant

electrodes?” protests a radical political activist. “What is wrong with the body as it is? Why fight death? When my time comes I’ll go. Why control the environment? It is more exciting not to know when it will rain or snow or shine. I like the variety of seasons anyway.”

But what variety? Variety imposed by environment, not by you.

People obediently accept such basic manipulations yet invest energy and time, even their lives, fighting human-made institutions which in relatively superficial ways manipulate them.

There is no government no industrial-military complex no economic system no mass media which can ever reduce us to puppets and robots as the biological and environmental dictatorships have.

Beyond Equal Rights


What does equality mean to you?

Equality you will say means feeling equal. It means having equal social and political rights.

Or equality derives from a just distribution of wealth.

We can continue gaining these equalities social sexual economic political but so long as there is no biological equality there can be no real equality.

Biology is the primary perpetrator of inequality. People are born unequal. Not simply dissimilar that is not bad. But unequal.

The literature and folklore of all societies are crowded with themes dramatizing this most primary of inequalities. The bright attractive child favored by everyone over its brothers and sisters. The beautiful peasant girl discovered by the prince and taken to the palace to be his queen.

Too bad for all the homely girls who have to stay behind in mud huts.

The tall handsome man spotted by Mr. Rich Man’s daughter. The hell with all the short skinny boys.

The brilliant individual who wins awards and the adoration of the whole country. Nothing for all the dum-dums who struggle year after year but can never go far as musicians writers scientists lawyers etc.

And what about the birds with broken wings those born crippled blind deaf . . . If all this is not inequality and injustice what is?

So long as some are born healthy others sickly some strong others weak some bright others dumb some beautiful others ungainly some cheerful others gloomy some vigorous others frail — in other words, so long as these gross biological inequalities persist there can be no real equality, only the perpetuation of rivalries jealousies conflicts . . .

Beyond Competition


Run run run run. Where am I running? Why am I running?

I run not simply because my competitive family life competitive school system competitive economic setup have conditioned me to run. I run because of a far more powerful pressure — the pressure of Time.

I run essentially because my Time is limited.

Every day every hour every minute every second I am a little older a little weaker a little closer to the end.

Is there any social system, any social pressure more competitive, more dehumanizing than this biological pressure?

What time is it? It is five thirty. It is getting late. Late for what? How can five thirty ever be late?

The fact is that it is getting late. It is always getting late. Even when I am resting it is getting late. Even then Time is running and compelling me to run with it. My life is running out.

This is ultimately what we mean when we say it is getting late.

The running and competition are built into me into my biological system.

No person on this planet is ultimately in competition with me. Everyone is finally running the same race against Time.

This Time-tension, this race to the finish has nothing to do with East or West, capitalism or socialism, democracy or dictatorship, technology or pretechnology. This is a universal dilemma.

You can remove modern technology, remove watches and clocks and rigid work schedules

   still the Time-tension will persist. The most insidious schedule is the rigid schedule of limited lifetime. The most brutal clock is the biological clock within my system ticking away and nothing anyone can do to stop it. This is surely the most brutal race of all.

“Drink for tomorrow you die.” This was written long before modern technology and clocks long before capitalism and socialism . . .

Our competitive social economic systems only aggravate the biological race against Time.

Not until we have defused the Time-bomb the imminence of death will we stop running.

Only then will Time cease to matter, only then will all competition and pressure become superfluous. For why run then? You can take your time. You have all the time ahead of you. It will never be late.

Beyond Violence


As I explained in Optimism One there is a historical trend toward nonviolence. Between parents and children, between men and women, teachers and pupils, employers and employees, leaders and citizens, society and the criminal society and the emotionally troubled, between nations between races between sects even between people and animals at all levels of all societies there is a steady diminution in violence.

But there is still much violence in the world. It is no longer enough to focus only on the social economic political causes of violence. If we succeeded in removing these pressures there would still be violence.

Violence is inherent to our situation in Time and Space. The human organism is under relentless pressures from biological conditions within it and environmental forces outside it which at every instant threaten its safety, its very existence.

Conceived in the precarious environment of the womb the human organism is then violently thrust out into an even more hostile environment outside. Left suddenly alone, very alone. Threatened at first by light and noise and movements and the pressures within its own body. This human organism then goes through life forever exposed and vulnerable at the mercy of all kinds of violence — the violence of pain the violence of disease the violence of hunger and thirst the violence of abrupt separation from loved ones the violence of burning and falling and freezing . . . One misstep and we break a limb or crush a bone, one misstep and we drown or choke.

So perpetual are these violent threats within us and around us that we take them for granted and do not consciously realize that we are perpetually warding them off, perpetually exposed and vulnerable.

Life is a relentless struggle against the violence of suffering and the violence of death.

This lifelong struggle makes us deeply insecure and suspicious, disposing us to violence toward one another. It is curious that we are not more violent.

Not until we have remade — completely remade — the biological makeup of the human organism can we overcome our vulnerability to the ever-present threats of biological and environmental violence.

Beyond Loneliness


Today we enjoy more individuality and at the same time more communication than ever. We have had a long hard climb from the valley of hostile tribalisms and are now nearing summits of individuality and global communication.

Yet we look around and realize that our individuality and ability to communicate globally are still not the answer. We are still lonely isolated separate.

We communicate better than ever. But how do we really communicate? We still have to communicate as separate entities. We still have to go through a maze of protective shells which every individual in understandable protection of its self has had to construct. We have to go through countless other protective layers which the individual in its anguish and anxieties has had to build to protect itself not only from the world but to protect itself from itself.

How then can I ever reach you really communicate with you? How can you ever really communicate with me the inner me, the real me? The me I myself dare not know, cannot know.

How can you and , even when resting side by side and feeling close, ever bridge the isolation which our separate biologies compel? No love no friendship no empathy no sympathy can fuse this separateness which is predicated on our separate minds our separate emotions our separate bodies.

There is a loneliness which no social system no individuality no communalism can allay.

This is the loneliness which is inherent in our physiological separateness.

Loneliness is not essentially a psychological or social problem. It is a biological reality.

So long as we are separate biological entities there will be loneliness. So long as we are separate self-interest is unavoidable. Self-interest is chauvinism self-chauvinism which is at the very root of all later chauvinisms and conflicts of interest.

Beyond All Identities


Modern individuals are now fluid and mobile as never before. We no longer belong to a fixed family — tribe — village — lifelong profession — religion — nationality — political movement philosophy of life. The modern no longer have a fixed identity. We derive a sense of selfhood and security not from total permanent commitments but from a sense of continual growth. Nonidentity is the new emancipation.

But the individual is basically as immobilized as ever within fixed biological identities.

What are these fixed identities? They are my inherited body inherited skin color inherited gender inherited brain partially inherited personality.

How fluid am I, compelled to remain pegged to these static biological identities which determine my very existence?

The real identity crisis today arises from my growing reluctance to accept my inherited biology. I refuse to be immobilized in predetermined biological identities in whose selection