Friday, October 14, 2022

Future and Transformation of Political Leadership (GE and EU)

 

Reflection Paper on the Future and Transformation of Political Leadership (GE and EU)






QUALITY - ETHICS - NORMATIVITY






I. Background

II. 'Enlightenment':
Actualization, Renewal, Ensuring

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

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

V. Recommendations





I. Background


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


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


This applies all the more as today, in contrast to 1980 et seq., there are clearly more and more far-reaching structural conflict and crisis developments. Freedom, the rule of law, and democracy are no longer available, and their continued existence has become extremely fragile both internally and internationally. Authoritarian governments and dictatorships are extremely inhuman, at the same time highly "efficient" and like to see themselves as winners in the so-called system competition, which increasingly leads to "democracy" (formally democratic, actually dictatorial). The pathological finding of this condition can be classified under: quantitative-materialistic supported nihilism! In addition, the short-sighted, destructive use of so-called "artificial intelligence" provides the mastery of technocratic-bureaucratic enforcement capacity, the ability to "guillotine" individual freedom on a massive scale - far beyond free and international legal systems.


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


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



II. 'Enlightenment': Actualization, Renewal, Ensuring


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


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


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


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



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




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


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


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


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


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


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


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


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

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



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


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


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


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


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


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


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


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


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


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


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


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



V. Recommendations


As a consequence of the "test bench", evaluation and knowledge, the question of quality assurance of political leadership processes, which is not only a question of working methods, but also a fundamental one, has to be answered through a priori reflection and strategic correlation of real developments.


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


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


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



Ethics Committee


Ensuring ethical legitimacy and security,

Qualification of freedom processes, good governance




EU Integration Advisory Board


Parliamentarism reform, establishment of an EU Senate (see ANNEX as below), EU Governance




Integral economic commission


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



Author: J Michael Heynen

NOMOI INSTITUTE - 03|22                            

https://nomoi.webnode.com/





Reform of EU Parliamentarism                                         ANNEX                                                   
Establishment of an EU Senate





Policy Paper on Transformative European Governing: EU Senate


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

In short: For sustainable European governance, the EU needs a political reconnection between those who rule and those who are governed, i.e. a qualitatively transformative deepening of its decision-making processes: institutional democratization and proactive politicization.

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

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


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

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

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

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

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

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

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




* * * * *




© 0 3 – 2 0 2 2      J   M I C H A E L   H E Y N E N

NO M O I   I N S T I T U T E  |  B A D E N – B A D E N







Wednesday, February 17, 2021

 

META - LEADERSHIP


_____________



Definition  Function  Reflection





DEFINTION



  • Meta-Leadership is an individual person's / small group's role and capacity strategically to determine, to navigate, to provide guidance, direction, and momentum, to fusion dynamics and complexities across public / private organizations, their sections, interfaces, and stakeholders by inspiration, catalytic communication and coordination as well as integration and unification of authorities.

  • Meta-Leadership is provided by personalities of understanding and catalyzing based on self-awareness, self-knowledge, self-regulation, self-guidance in order to navigate the diversity of facets of being, thinking, doing. A Meta-Leader is a sovereign human independently reflecting and masterig him/herself, acting detached and out of self-control being internally in order, disposing about relevant insights and an outward mindset as well as a wider perception and deeper understanding of a broad human multi-dimensional panorama of resonating intentions, targets, motives, adequate relationships, connectivities, interdependencies.

  • On this background of holistic mindset 'Good Meta-Leadership' can be defined as the transpersonal capacity of modeling, fostering, facilitating ethics and organizational / societal values as well as inclusiveness and communality by envisioning imagination, inspiring clear and open communication, and persuading effective leveraging for inter- / action. Good Meta-Leadership is always especially to identify by the self-mastery of the laws of thought, spiritual guidance, and intellectual capacities.

  • An ideal Meta-Leader cannot only to be understood as a creative and interdisciplinary connector and determinator, but as a facilitator of transformationally qualifying processes based on transcendent connectedness and transparent consequences, - and in best case: an implementer of meta-governance by ruling / governing out of transcendence and metaphysical knowledge and its legitimation.





FUNCTION



  • a Meta-Leader determinatively communicates and coordinates ... by shaping / steering / monitoring the entire governing process, the input and the output of the governing system(s), and "super-vision" as a relative monopoly of organized intelligence ensuring coherence

  • providing a reflexive, multi-perspective and/or "bird's-eye" view in policy making, institutional, and organizational design regarding the ethical principles / values / norms / codes of conduct

  • developing strategies, setting and monitoring targets, forming partnerships, structures of vertical and horizontal organizational / institutional governmentality

  • managing the complexity, plurality, and tangled hierarchies: power-sharing, negotiation, conflict conciliation and communication, on both the inter- and intra-institutional / organizational levels

  • coordinating the reciprocal interdependence among operationally autonomous actors, organizations, and functional systems hierarchical, market, and network governance: the systems' relationship to institutional orders and functional systems including civil society

  • combining different ideas, methods, mechanisms, strategies, and styles of governance also referring to self-organizing, inter-organizational / institutional networks: the rules of self-regulation and the conditions of self-steering / -regulating policy networks

  • strategic-relationally approaching the social structures, legal norms, hierarchies and legitimacy, standards, benchmarks, performance indicators, quality controls, in- / compatibilities and best practice

  • selective strategizing in collaborative policy innovation networks to establish concerted policy action by framing, designing, facilitating participation / inclusion

  • redesigning networks, facilitating normative change and the legal / juridical re-regulation of structures, forms, and objectives by organizing the conditions for self-organization and "collibration" ...





REFLECTION



  • The transpersonally qualifying essence of a Meta-Leader is not only the main precondition of highly innovative and progressive MetaGovernance / MetaGoverning but a sustainibly shaping spirit for the culture and the sustaining significance of a public / private organization - regional as well as global.

  • Without the dependency on / restriction of formal authority a Meta-Leader follows his/her developed, transcendentally connected self implementing sovereign guidance based on 'auctoritas' with nobility and real aristocracy ('the best'). Even without any historic analogy of so called leadership (like in times of absolutism, feudalism, revanchism, papism, paternalism etc.) s/he transformatively guarantees the quantitative legitimation by integral communication / coordination and - even more important - saves the qualitative legitimation by inter- / acting based on secular- transcendent consciousness.

  • Meta-Leadership in this way dissolves the traditional systems' principal-agent-dilemma. Transparency, inclusion, concentric dialogue garantuee consequence and continuity of processing perception and internalization, real participation and creative solution. The trust generating and truth finding avenue of adequate communication creates not only procedural, but substantial justice and its processing. This also and especially applies to the area of internal / external crises and conflicts.

  • Meta-Leadership defined as above is based on the power of free mind and soul and the openly clearing consciousness of an individually guiding self. In order to guarantee the best usage and effectivity there is the need of equivalently resonating individual subjects also with potentials of freeing mind and processing openess. Because more important than to claim the right of freedom is to perform the substantial duty of developing position-dependent accountable usage of freedom. Meta-Leadership works the best in the way of highest possible individual self-regulation of every participant including transpersonalized responsibility and capacities of a real good will. These characteristics are the corresponding components of the Meta-Leader's determinative rationality and conviction as the decisive pillars of his/her real power.

  • The multi-facetted challenges of the anthropocenic age desire to answer the question of a human adequate future design / concept. Regardless of religious / ideological systems or traditional priorities of relevances there seems to be no more room for egomaniacal projective "absolutistic leadership" and furtherly ressources to waste by trials and errors. Independently of the size and/or societal function of an organizational unit, Meta-Leadership as outlined contains the basic components and necessary cognitive systematic determinants of future meta- / governance creation for adequately (self-) ruling / governing the inner / outer order of human societies on this planet s a space of free will.






Ⓒ  J MICHAEL HEYNEN

NOMOI INSTITUTE
LEADERSHIP & GOVERNANCE
METACODES DEVELOPMENT
https://nomoi.webnode.com/
heynen.comm@gmail.com


M E T A - L E A D E R S H I P


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Wednesday, May 31, 2017

GEIST UND WELTORDNUNG












GEIST UND WELTORDNUNG






Weltordnungspolitik von oben:

Realer Wandel als Machtauflösung von Handlungseliten

und Transformation durch Geist-Eliten - Reflexionen






von J Michael Heynen








_____________________









G E I S T



Geist ist zuerst! Geist ist in allem; nichts ist ohne das Potential des Geistes. Geist ist das All-Eine, das Absolute. Geist ruht in sich und wirkt aus sich selbst. Und: Geist führt! Geist ist Idee, Prozess, Grund des Seins. Geist ist aktivierbar und erfahrbar durch Verlebendigung; ein Leben ohne Geist ist sinnentleertes Potential.


Geist ist pure Schöpfungsmacht, unabhängig, frei, universell - unbedingter Quellcode von Leben. Geist ist jedenfalls erste und letzte Ursache, löst die initiatorische Energie hin zum Urknall aus, fazilitiert Leben und löst es auf, erlöst nach dem Zerfall, um wieder zu initiieren – als Begründer und Stifter des Ewigen und Ganzen.


Geist ist Ganzheit, ist Fusion aller Zeiten und Räume, umfassendste Energie und Information, omnipräsent und omnipotent, unbegrenzt und ebenso unbegrenzbar. Denn Geist ist reine Metaphysis, ist die Essenz des Universums, die universelle Substanz, die Immanenz jeden Bewusstseins und damit Seins, objektive Norm sui generis, formende Ursache der kosmischen Konstante, der Metacode kosmischer Grund- und Denkgesetzlichkeit.


Geist ist unendlich empfangender Raum der Transzendenz, um darein einzutreten, sich mit seiner Substanz zu verbinden, seine Formen zu erkennen, zu internalisieren – speziell für humanoide Essenzen im Prozess, für Personen auf dem Entwicklungsweg zum Menschen – oder anders: für den essentiellen Quantensprung in die Herrschaft des sich emanzipierenden Selbst.


Geist ist als größter, umfassender Nominator, Navigator und Determinator stets a-priori, also normativ und prädestiniert das sich individuell empfangende wie transzendierende Selbst des Menschen. Geist ist zentrale Ordnungsmacht des einzelnen wahrnehmenden und erkennenden Bewusstseins, also der intelligiblen Offenbarung als oberster Bedingung Mensch adäquaten Seins.








M E N S C H



Als Mensch sich mit Geist zu verbinden, heißt Geist zu verlebendigen und Leben zu vergeistigen, heißt Sinn und Bestimmung der realen Existenz zu begreifen, Bewusst-Sein zu entfalten, Sinne mit Sinn zu befüllen und zu veredeln, sich weiter zu entwickeln und zu transzendieren.


Geist führt - und adelt das findende und verbindende Denken und Fühlen, lässt die entwickelnde Person zum Menschen werden. Denn erst das hybride, als solches exklusive Wesen Mensch – die Verfügung über Geist und Körper – lässt den Prozess steter Balancierung als von innen nach außen bewirkendes Equilibrium entstehen und verstetigen.


Träger des Geistes ist des individuellen Menschen Selbst: höchste Instanz innerer Führung, zugleich Ursache und treibende Kraft der ‚coincidentia oppositorum‘, also dem Zusammenfallen der „Gegensätze“, dem Verschmelzen von Oben und Unten, Innen und Außen, von Metaphysis und Physis, von Idee und Realität, von Bewusstsein und Sein, von Materiellem und Immateriellem.


Das individuelle Selbst ist die verlebendigende Einheit, aktivierende Variation geronnenen Geistes, es initiiert, entwickelt, transformiert die Person zum Menschen je seiner Würde entsprechend. Das Selbst des transpersonalisierenden Individuums wird zur Ursache direkter wie kosmischer Verbindung mit der Schöpfung, im ganzen wie im einzelnen. Dabei ist das Selbst absolut und frei, eigene wie unendliche Ursache individueller Schöpfungsmacht.


Die Transzendenz durch das Geist verbundene Selbst des Menschen beschreibt seinen Weg, die Bedingungen seiner Existenz gemäß seiner individuellen Würde zu bestimmen. Der transzendierende Mensch wird Teil der Ewigkeit, des universellen Prozesses, der kosmischen Gesetzmäßigkeit, er wird zum ko-kreativen, individuellen „Analogon“ des All-Einen, des Geistes.


Das fragende Streben des Menschen, die Bedingungen seiner Existenz zu begreifen und vor allem transzendierend zu beherrschen - Glück, Erlösung, Erleuchtung usw. -, verführt ihn dennoch bis in die Gegenwart, sich Umwegen oder auch Irrwegen hinzugeben, sich an egomanischen Gottesprojektionen und Allmachtsphantasien ebenfalls personaler „Sinn-Stifter“ vermeintlich zu erhöhen, zu berauschen.


Des Menschen höchste und erhabenste Kraft, seine Transzendenz, ist so absorbiert und im Äußeren fixiert, Weiterentwicklung blockiert. Ängste und Aberglaube, Ideologien und Theologien, materielle Verhaftung und Diskonnektierung vom Selbst und damit von den Potentialen des Geistes vermassen/versklaven die Person, eliminieren die Chance und das Potential, Mensch zu werden.


Statt innerem Wissen und Erkenntnis: Glauben Gemachtes - von Paradiesverlust bis Apokalypse – wird zur sich selbst erfüllenden Prophezeiung. Über den Zustand der Person sich hinaus zu entwickeln, ist so nicht zu erreichen. Dies gelingt nur transpersonal: als Mensch – individuell durch Geist geführt. Der Ausweg für Menschen zum Menschen liegt daher ausschließlich in der individuell transzendierenden Rückverbindung mit Geist: in der Vergeistigung des Lebens und also Verlebendigung des Geistes.


Meditation, Kontemplation, Reflexion, Kognition, Introspektion, Involution usw. - so gelingt der Sprung ins Allein-Sein, ins All-Eins-Sein: für sich und aus sich Selbst zu sein, um sich ins Geistige zu öffnen, in der Sphäre des Geistes empfangen zu werden und daraus zu empfangen, Geist als oberste Instanz und Maßgabe des Seins zu begreifen.


Dieser Moment wird zum Momentum, in dem sich Geist und Körper verbinden, erkennen, ausgleichen. Geist löst die einseitige Führung aus erfahrendem Erkennen von externen Bedingungen der Realität als oberste „Instanz“ ab, die Ebenen jenseits des Materiell-Physischen klären die befreiende Erkenntnis hin zur reinen Bestimmung durch und aus Geist. Expandierendes, frei erkennendes Bewusstsein entwickelt die notwendige souveräne und kritische Selbst-Wahrnehmung auch als Voraussetzung lernender Fremd-Wahrnehmung der anderen Essenz: Der erwachsen werdende Mensch formt seine Menschen-Welt.








M E N S C H E N – W E L T



Eine Menschen-Welt - über reine Koexistenz hinaus – ist das kooperative und konstruktive Zusammenleben und vor allem die geistig basierte Verbindung zwischen Personen, die sich frei entschieden haben, die Bedingungen ihres Daseins als Menschen selbst-bestimmt zu koordinieren, ihrer geistig determinierten Sinnstiftung von Sein folgend.


Das ist freilich mehr als die Summe aller aktiv mitwirkenden, eben transpersonalen Individuen, das ist die qualitativ schöpferische Konstellation und Konfiguration emanzipierter Menschen in Konkordanz mit dem universellen Raum des freien Willens. Denn die kommunikative und soziale Person erfüllt sich erst als Mensch wesentlich in und aus der Verbundenheit mit dem eigenen und dem Selbst der anderen Essenz.


Eine dem entgegengesetzt sich verortende Welt, eine rein quantitative Welt von Personen, lebt unter und aus der formalen Suprematie paternalistisch überhöhter, staatlicher Ordnungsmacht als eine diffuse, versklavungsgerichtete Masse von Personen, die den Weg zum Menschen verstellt und menschengerechte Interaktion paralysiert.


Denn egozentrische Fixierung auf das Materielle dominiert und konterkariert Mensch-Werden, die „verabsolutierten“ Bedingungen der physischen Welt blockieren die Potentiale metaphysischer Bestimmung einer Menschen-Welt. Und ähnlich verhält es sich in einer technisch dominierten Welt, die sich im Rahmen „artifizieller Intelligenz“ als transhuman verortet statt konsequent den transpersonal-individuellen Menschen als oberste und zentrale Maxime ihres Planens und Handelns zu begreifen. Denn Geist steuert jede Art von Intelligenz, formt Intellekt und intelligibles Erkennen. Daher kann ein Computer oder Roboter die ein oder andere Person ersetzen, den Menschen nicht.


Zugleich ist – quantitativ noch als Minderheit - eine aus und in Geist verbundene, daraus determinierte Öffentlichkeit im Entstehen begriffen, eine zuerst von Geist geführten Eliten initiierte und durch Inspiration expandierende Menschenwelt. Eine so entstehende Welt von und für Menschen – zuerst die Abkehr von der materiell-quantitativen „Massen-Welt“ - leistet die Prozessumkehr in die Selbst-Führung aus Geist. Diese Emanzipationsbewegung beschreibt eine Art „kopernikanische Wende“ in die reale Würdigkeit des Mensch-Seins und seiner Gesellschaftsentwicklung, eine Art „Quantensprung“ in eine menschengerechte Gesellschaftswelt zuerst aus innerer, aus der Führung durch Geist.








G E S E L L S C H A F T S W E L T



Eine Menschen-Welt aus innerer Führung des Selbst, also aus individueller Bestimmung durch Geist, formt daraus jedenfalls friedlich-koexistent angelegte Gesellschaftswelten, den Mindestanforderungen gegenseitiger Achtung entsprechend. Zugleich ist jede Gesellschaftswelt Träger offener wie ko-kreativer Verbundenheit.


Diese Verbundenheit von Menschen in den Gesellschaften wie zwischen den Gesellschaftswelten bietet unendliche Wachstums- und Entwicklungschancen, sie gewährt die Umsetzung exponentieller Schöpfungskraft aus gegenseitig wahrnehmendem und lernendem Austausch hin zu sich verstetigender Kollaboration.


Anfangs ist in Gesellschaftswelten und zwischen den Gesellschaftswelten Politikentwicklung noch notwendig. Analog zur universellen Gesetzmäßigkeit kann ein ko-kreativer Gesellschaftsvertrag entstehen insbesondere als Grundlage für die Gründung oder/und Fortführung systemischer Entitäten. So lange, wie diese Form notwendig erscheint, können Staaten oder Staatengruppen verfasst werden, die die Generierung und Entfaltung des Prozesses von Kultur, Recht und Diplomatie als Dienstleister jeweiliger Gesellschaften und ihrer Außenbeziehungen koordinieren.


Im Mittelpunkt dabei stehen insbesondere Prozesse des Regierens. Regieren ist koordinierender Dienst für die Zwecke individuell sich entwickelnder Menschen- und Gesellschaftswelten. Dabei ist konsequente Zentralperspektive jeden Planens und Handelns der Mensch. Und Diplomatie ist das zentrale Feld mit Methoden der Kommunikation, Moderation und Konfliktmediation, um Transitions- und Entwicklungsprozesse transformativ zu fazilitieren. So wird auch für kleinste gesellschaftliche Einheiten der Raum gewährleistet, sich selbstbestimmt zu entfalten, zugleich frei und ko-kreativ mit anderen zu verbinden – in kultureller Diversität und Rechtsgleichheit.


Politik bzw. Regieren als Dienstleistung in und zwischen Gesellschaftswelten bedürfen vor allem klarer Legitimation und substantieller Umsetzungsmacht, basierend auf stringenten Dialog- und vernünftigen Entscheidungsprozessen. Menschengerechte Transformationsprozesse durch Regieren sind daher inhärent gewaltfrei, da sie menschengerechter, also freier Willensbildung entsprechen müssen, um auch im Einzelfall legitimiert zu sein.


Staatsgewalt ist immer beliehene Gesellschaftsmacht im Rahmen freiheitlich verfasster Ordnung. Missbrauch und also illegitimer Einsatz von Staatsgewalt löst den Grund staatlicher Existenz auf bzw. löst die Form von der den Staat substantiell begründenden Gesellschaftswelt ab. Auch parlamentarische Demokratien sind offensichtlich nicht dagegen immun. Denn bereits der vernünftig nicht zu rechtfertigende Einsatz von struktureller, psychisch vermittelter Gewalt ist vor allem hier direkter Ausdruck toxischer, pathologischer Politik und irregeleiteten wie inkompetenten Regierens - im scharfen Gegensatz zu zentralen Koordinierungs- und Beherrschungsfunktionen menschengerechter Gesellschaftswelten.


Damit ist zugleich der aktuelle Zustand insbesondere auch des internationalen Politiksystems beschrieben: hohe anarchische Tendenz und Anfälligkeit für faschistoide, egomanisch projezierte Destruktion sowie Obstruktion durch Staatsversagen und Inkompetenz des formal-quantitativ legitimierten Führungspersonals. Die daraus dann rein materiell und utilitaristisch begründete Generierung von Herrschaft bleibt auf die bloß äußeren, manipulierbaren und grob strukturellen Bedingungen der realen Lebenswelten bezogen und verkommt zu purem Darwinismus weltweiten Maßstabs.


Der dadurch ausgelöste, global wirksame, kollektive Regress hat signifikante Ausmaße erreicht, vor allem scheinlegitimiert durch resistente Glaubensprojektionen und Welterlösungsmessianismen, um ein Leben im Sinne systembedingten Funktionierens erträglich erscheinen zu lassen. Bereits bestehende, größtenteils kodifizierte - freilich meist unwirksame – Grundsätze als kulturelle und rechtsgestaltende Modelle humaner Ordnungs- und Friedensmacht zur irreversiblen Entwicklung einer menschen- und umweltgerechten Lebenswelt werden nicht mal für friedlich-koexistente Beziehungen zwischen den Gesellschaftswelten genutzt bzw. intentioniert umgangen.


Im „Geist bestehender Verträge“ wird aktuell keine Realität der Weltpolitik gezeugt; in inkompetenter wie Geist und Intellekt entgegengesetzter Attitüde bleibt die sog. „Weltordnung“ in rein materieller Interdependenz stecken, gezeichnet von Gewalt und globalem wie strukturellem Politikversagen. Offensichtlich ist dieses hintergründig bedingte Handlungsgesetz auf Versklavung und Vernichtung des Menschen ausgerichtet, da globale Repräsentanzsysteme (etwa UN) auf eine substantiell menschengerechte Ordnungsmacht verzichten.


Diese letztlich globale Systemimmanenz wird allein von korrumpierten, bestenfalls unbewussten und meist semi-kompetenten, zugleich führend vernetzten Personen aufrecht erhalten. Wenn sie wüssten, was sie tun, würden diese Systemagenten ihre „Verantwortung“ umgehend zurückgeben. Tun sie dies jedoch nicht, bleiben sie doloses Werkzeug und Funktionsträger direkt wirksamer Menschenverachtung und Ressourcenvernichtung, die zur menschengerechten Zukunftssicherung notwendig ist.


Sogar die für lange Zeit als fortschrittlich geltende post-westfälische Friedens- und Weltordnung sind sie dabei zu verspielen, eine „Neue Weltordnung“ war und ist so ohnehin nicht erkennbar noch erreichbar. Denn eine wohl auch dringend gebotene, wirklich neue Weltordnung als freiheitliche Friedensordnung ist ausschließlich durch Geist geführten freien Willen einzuführen und zu gestalten.








W E L T O R D N U N G



Gesellschaftswelten der Menschen-Welt: Die Orchestrierung ihrer freien Willensbildung hin zu einer auf Dauer angelegten und dynamisch wie human weiter zu entwickelnden Weltordnung wird also endgültig und ausschließlich zuerst aus Geist zu leisten sein. Denn nur darin liegt das Fundament ihrer Selbst-Bestimmung und die freie Sicherung ko-kreativer Entwicklungspotentiale: individuell erzeugt, universell verbunden.


Die Macht zur Gestaltung dieser tatsächlich neuen Weltordnung geht non-konditional vom Geist geführten individuellen Menschen aus, um seiner essentiellen und bestimmungsgemäßen Eigen- wie Gesamtverantwortung kreativ wie kooperativ und zukunftsfähig zu entsprechen. Nach langen Umwegen der Menschenentwicklung erscheint erkennbar, dass nur diese Art der die Zukunft sichernden Gegenwart dem universellen Denk- und Lebensgesetz entsprechen kann.


Am Ende, wenn der Mensch seine eigentliche Entwicklung beginnt und konsequent vollzieht, werden nicht mehr Glauben und Ängste, sondern Einfachheit und Klarheit aus Erkenntnis und innerem Wissen sein Leben prägen. Wenn des Menschen Pubertät verlassen ist, wird das Innere des Menschen zu dem Tempel, aus dem die menschengerechte Weltordnung entsteht und sich reif vollzieht.


In millionenfacher Variation werden diese inneren Tempel nach außen wirken und strahlen, in schöpferischer Vielfalt sich gegenseitig bereichern und die Metamorphosen menschlicher Existenz ins Kongeniale inspirieren. Jeder dieser Tempel ist heilig, weil er aus Geist vollzieht, was der Schöpfung dient und Leben erhöht … bis die Entwicklung der Weltordnung dem Equilibrium des Menschen und also der universellen Ordnung entspricht.


Das Selbst- und Weltbild des Menschen ist durch und aus des Menschen Selbst solange wieder und wieder weiterentwickelnd daran auszurichten, bis er seine gesamte Identität zuerst in die vertikale Determinante einschwingt, also das Equilibrium zwischen Geist und Materie zu beherrschen beginnt. Der individuelle Mensch wird so zum Träger und Ko-Kreator „seiner“ Weltordnung aus innerem Wissen und Transzendenz.


Geist – Menschenwelt | Gesellschaftswelten – Weltordnung: Reflexionen einer „Utopie“? - Ebenfalls vom freien Willen umfasst ist, sich paradigmatisch zu entscheiden, die Welt nicht mehr von außen nach innen, sondern endlich von innen nach außen, damit von oben nach unten zu erzeugen und zu gestalten. So entscheidet der Mensch aus des Menschen Selbst über seine Zukunft, auch wenn dieser notwendende Neuanfang einer Utopie vergleichbar scheint ähnlich der Phase vor dem Urknall.


Schließlich erscheint Geist immer als „Utopie“, zugleich ist Geist die unverzichtbar apriorisch bestimmende Grundlegung des Topos und damit eben vor allem auch des Nomos, der Grundgesetzlichkeit ordnenden Bewusstseins vom und im Sein. Hierin liegt die qualitative Legitimation aus universeller Konkordanz und Wahrhaftigkeit menschlich-gesellschaftlicher Entwicklung, also die vertikale Determinante als maßgebender Metacode der quantitativen Legitimation im Rahmen demokratischer Willensbildung.


Die horizontale und die vertikale, eben beide Achsen der Legitimation sind unter Führung des Geistes in einem dynamischen Equilibrium zu fusionieren und für die Zukunftsfähigkeit des Menschen klug zu implementieren. Diese Metamorphose legt dann den Grund für eine humane, die eigentliche neue Weltordnung, die der Würde des Menschen und seinen realen Potentialen entspricht.


Während sich die alte, illegitime „Weltordnung“ zunehmend selbst final paralysiert, sind die Konturen der neuen, realen Weltordnung bereits „diskret“ gesetzt: Denn Geist führt aus Überzeugung und stiller Resonanz, nicht aus Kampf; die Metaphysik des Menschen Selbst und seiner Gesellschaften fazilitieren den unausweichlichen Wandel in einem stetigen, deduktiven Entwicklungsprozess. Diese dann Geist geführte Gegenwart bestimmt die schöpfungsgerechte Zukunft des Menschen und des Planeten.


Längst überkommene „Eliten“ - reine Handlungseliten - und die Immanenzlogik ihrer Systemfunktionen lösen sich restlich ab und auf, reale Eliten - Eliten geistiger Beherrschung - übernehmen eine koordinierende und dienende Führung aus Vorbild, Überzeugung, Inspiration und Schöpfungskraft. Dann wird die Welt deutlich einfacher und klarer, wesentlich lebens- und liebenswerter und dieser Planet auch ein metaphysisch gelebter Teil des Universums. Antagonismen und Polaritäten werden zunehmend konkordant gelöst und prinzipiell überwunden, das Heilige wird real, „Himmel und Erde“ verschmelzen im humanen Equilibrium, wenn endlich klar wird : Nur des Menschen freier Wille ist sein Himmelreich!





(C) J MICHAEL HEYNEN
DUESSELDORF, 31.05.2017








SPIRIT AND WORLD ORDER












SPIRIT AND WORLD ORDER






World Order Policy from the Top:

Real Change as the Power Dissolution of Action-Elites

and Transformation through Spirit-Elites - Reflections






by J Michael Heynen







____________________









S P I R I T



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


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


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


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


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







H U M AN



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


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


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


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


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


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


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


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


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


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







H U M A N   W O R L D



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


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


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


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


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







S O C I E T Y   W O R L D



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


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


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


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

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


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


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


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


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


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


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







W O R L D  O R D E R



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


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


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


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


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


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


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


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


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


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






(C) J MICHAEL HEYNEN
DUESSELDORF, 31.05.2017






TRANSLATION OF ‚GEIST UND WELTORDNUNG‘ :  

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