Aparigraha

 a

New Economic Paradigm

 for a

 Culture of Peace

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Only the right marriage of the

Masculine – Spirit – with the Feminine – Matter –

Will bring forth the right fruit.

(Swadhyaya -Know thyself)

Global Coalition for Peace

4217 East –West Highway  
Bethesda, Maryland 20814 USA  
Ph. 301 654 6759  
e-mail: gcfp@earthlink.net  

Aparigraha  
A New Economic Paradigm for a Culture of Peace

Preamble

Introduction

Part 1: Foundations for Aparigraha a new Economic Paradigm

•         Why redefine economics?

• ·       Materialistic Economics

•         Spiritual Economics

•         Critique of prevailing Capitalist System

•         Basic Tennets

• i   Scarcity

• ii Competition

• iii Incentives

• iv “Profit Maximization”

•          ‘Capitalism contains the seeds of its own destruction’

•         NEM Group Critique

•         Albert’s Critique

• i “Capitalism is”

• ii  Markets

  Part 2: Towards a New Definition of Economics

•        The Source

•         Spiritual Science or The Perennial Truth

•         World Religions  

                                                          I.      Hinduism

                                                          II.     Judaism

                                                          III.    Christianity

                                                          IV.    Islam

•         Spiritual Economics

•         Some Spiritual Models Of  Economics

                                                             I.      The Essenes

                                                             II.      Rudolf Steiner

                                                            III.      PROUT

•         Common Definitions of Economics

•         Creating a New Definition Of  Economics

•        Concluding Remarks

  APARIGRAHA  
 A NEW ECONOMIC PARADIGM FOR A CULTURE OF PEACE

  We must not believe that any economic, political, military or any other system will bring peace and prosperity to the world; only a rising level of consciousness of humanity can bring about the transformation that will make this possible.

Nevertheless, an economic system that is designed in agreement with the Law-- not man-made law, but Cosmic Law, or “the One Law”--  can prepare the conditions for that elevation of consciousness.

An economic system that lacks the spiritual infusion leads mainly towards materialism. Materialism is by definition concerned with the finite, and consequently tends towards destructive mechanisms, that lead to degradation and stimulation of the baser instincts, like greed, violence, and abuse of power, among others.

An economic system based on spirituality—which by definition is concerned with the infinite, and thus sees beyond transient circumstances and advantages—which employs mechanisms that promote a different way of thinking, will  and cultivates virtues such as love, cooperation, and compassion, that are the foundation of higher levels of consciousness, will work in a way that can make materialism a tool for human development.

PREAMBLE

The APARIGRAHA ECONOMIC PARADIGM (AEP) working group is a collaboration of spiritual seekers interested in economics and economists interested in spirituality. Representatives have been attending conferences and other public forums to exchange ideas with others working in alternative economics, establish fruitful relations, and expand the group’s knowledge base. Our goal is to give a definition of the science of economics that incorporates universal principles and values as handed down from time immemorial, and set the bases for a new economic paradigm, using those principles and values as given in the Spiritual Science of Yoga. That is why Aparigraha—a term from the Yoga system meaning “non-possessiveness,” “non-covetousness” or “non-greed”, is the term used to identify it.

We hold that a planetary shift in consciousness is taking place, away from a linear, materialistic modality to a spiritual, eco-humanitarian one, and in establishing the framework of the Aparigraha Economic Paradigm (AEP)-–by identifying the main elements of this shift of consciousness—hope to support and prepare for the change to take place over the next several generations.

Our opinion is that the current problems of humanity have their roots in the way we view ourselves individually and in relation to our environment-- including fellow human beings, animals, plants and other resources. We must admit that most of our relationships today—including family-- are shaped by economics, and thus there arises a need for examining these relationships, and how the science of economics affects the expression of human nature and impacts our environment. Thus one of the first criteria the science of economics should meet is that it be based on the real, true nature of man and life.

           The long-term goal of our group is to produce a document  on the Aparigraha Economic Paradigm (AEP), comprising a) the principles and a description of the paradigm b) ideas for its implementation, and c) practical examples of how this paradigm is manifesting around the globe.  The present paper may serve as a basis for the first section of the proposed work. As for the third section, Vyasa, founder and director of GCFP, has made four compilations of practical examples of spiritual/alternative economics, which are available in hard copy on request. For more information on these volumes and on the practice-oriented programs of the Global Coalition for Peace, the parent organization of the Aparigraha Economic Paradigm (AEP) please see the note at the end of this paper.

INTRODUCTION

Our main proposition is that the way for humanity to solve its current problems is to respect and live by spiritual laws, basing our relationships with each other and the rest of Creation on them. Since in many ways economics dominates our relationships, it needs spiritual laws as guiding principals.  

We will be giving a new definition of economics, that can be considered as eco-humanistic, or ‘spiritual economics’. Part One presents, in abstract format, an overview of the paradigm--explaining the need for a new definition of economics; offering a critique of the prevailing materialistic/capitalist system; and summarizing the paradigm’s general principles.

Then, in Part Two, we will treat more in-depth the paradigm’s foundation, starting with a discussion of Spiritual Science.  We will examine the role spirituality plays in our lives, and, through a brief historical overview of the major prophets and teachers, give the key values of the “perennial truth—i.e., those elements which are identified in virtually all times and cultures as defining man’s proper relation to Self and Environment. We will then give examples of the main religions’ prescriptions for proper economic behavior. It should be noted that in our view spirituality and religion are not synonymous, spirituality being understood as inclusive of all efforts of the human ‘spirit’ to come closer to its Source; religion is understood here to refer to cultural-specific formulations of universal truths. Next we will explain the link between spirituality and economics-- attempting to connect what we can call, in micro terms, business with morals, or, in macro terms, economics with spirituality. This will entail discussion of early and recent economic models which are characterized chiefly by their holistic view of man, to see how they have attempted to solve the problems of economics. Finally we will look at current definitions of the science of economics, and state our own definition of Aparigraha Economics.

PART 1: FOUNDATIONS FOR APARIGRAHA, A NEW ECONOMIC PARADIGM

                                                WHY REDEFINE ECONOMICS?

The world is in a state of crisis. Economics is the thread from which the fabric of society is woven; bringing the colors and forming its body in finely interwoven patterns; economics is what gives expression to the social life, what either nurtures and clothes, or starves and leaves exposed a naked body. If we think this fabric is not ‘big enough’ each individual will try to get the most of it to protect himself and his family.

“The path of separation uses our differences to support the belief that some are better than, more worthy than, more entitled than, others. The outcome of such thinking is dominance; the vehicle is force; and the result is destruction.  This view diminishes life, and condemns us to recurring cycles of violence, oppression, and struggle.

The path of unity uses our differences to support the belief that we are an interdependent whole, one family of life in this precious planet, able to thrive and survive only when we work together for the needs and dignity of all.  The outcome of such thinking is a partnership; the vehicle is respect; and the result is peace.  This view sustains life in all its rich diversity, and offers us endless cycles of creativity, freedom, and hope”.[1]

      MATERIALISTIC ECONOMICS

Although the study of economics has evolved substantially since its inception in the 18^th century, classical definitions of the science emphasizing material dimensions of human life dominate mainstream discourse and practice. Thus a one-sided understanding of human welfare as consisting mostly in the fulfillment of material needs motivates the production and consumption patterns of most of the globalized world, in what is termed capitalism.

Market economies, operating within the modality of supply and demand, and competition for scarce resources to fulfill “unlimited wants and needs”, promote excessive consumerism and ever-increasing competition amongst individuals, firms, and nations. Centrally planned economies, which also are structured to provide only for material needs, tend also to produce negative patterns such as corruption and abuse of power, that end up in what is called state capitalism.  Greed has been the driving force in both systems, creating an overt or covert suppression of personal and collective freedoms, and turning modern societies into economies of war. In spite of significant world-wide gains in many growth indicators since the 1940’s, and important technological progress, the overall trend is for more inequity and poverty in the world, both materially and spiritually.

  SPIRITUAL ECONOMICS

While sustenance for the body is indisputably a human being’s first requirement, his or her mental, emotional, and spiritual needs must also be fulfilled in order to attain Self-Realization. Self-Realization means the actualization of the total potential of a human being (i.e., his physical, mental, and spiritual capacities), and from the dawn of philosophy and religion has been recognized as the supreme goal of life. An economic system based on spirituality is needed to replace these failed economic systems. Spirituality refers to the spirit within every single being whether a convicted criminal a recognized saint, or an atheist.

 The shift in consciousness required in the proposed system necessitates replacing key notions of the prevailing systems which would promote liberation and evolution—not, as is the case, exploitation and degradation; human suffering and environmental destruction which should not be the result of economic activities. The new paradigm upholds respect towards all sentient being and all aspects of creation.

The ultimate purpose of Aparigraha Economics is to support the process of self-realization for human beings, which is only possible if both material and non-material (mental, psychological, emotional and spiritual) dimensions of people’s well-being are met. Many attempts and important contributions have been made to develop economic models different from prevailing systems.

  CRITIQUE OF PREVAILING CAPITALIST SYSTEM

Below follows a brief discussion of how the basic theoretical foundations of capitalism create fear, which fuels competition,  source of violence in a “fight for survival” between individuals, firms, and nations. Needless to say, this “downward spiral” thwarts individual and collective spiritual evolution. We turn now to discuss the Problems Inherent in Capitalism.

   a.) Basic Tenets

i.  Scarcity: The notion of scarcity, the most important concept in capitalist theory, implies that the Supreme Intelligence, or God, did not provide this planet with everything necessary. Thence comes the false notion that “scarcity” is a basic condition of human life.[2]If stimulates fear based on the notion that there will not be enough, survival being threatened there is a tendency to violently grabs what is necessary to ‘survive’ a tendency to hoard ensues—thus a state of individual, collective, and national ‘greed’ is created. [3] Numerous studies have shown that the world produces abundant food for all people—the problem is non-distribution of the food, because of man-made (economic) scarcity. [4]

ii. Competition
            The classical capitalist belief is that competition produces the best milieu for production, which benefits consumers, who get only the item that was good enough to make it to the market for sale. However, in a globalized economy ruled by Northern multi-million dollar corporations, there is no longer any real competition-- medium and small businesses in developing countries have little hope to survive. Multi-national Corporations often obtain tax exemptions which position them better in the market while getting away from compliance with international labor and environmental standards. At the national level, competition is unfair for medium and small-scale enterprises because monopolies and oligopolies maintain control over markets producing higher levels of value added. This institutional, organizational and personal behavior is supported by greed. Settings dominated by fair or unfair competition not only produce more “losers” than “winners” but also establish an egocentric modus operandi.

             But even the hypothetical “perfect” competition has fundamental drawbacks. [5]The psychological and social damage caused by competition have been scientifically verified[6], and it has been demonstrated that competition brings out not a person’s best, but an inferior performance.

            Creativity and courage thrive in a nurturing atmosphere of cooperation, whereas competition instills fear and aggression-- the fight for the survival of the fittest, best suited for animal but not for human behavior.

            iii. Incentives
            The concept of incentives in capitalism stimulates greed, selfishness, and a mercantilist mentality; it smothers any aspiration of the soul towards generosity, sharing and self-motivation. It stifles creativity by forcing one to comply with a predetermined frame of reference. It is totally opposed to the principle of selfless action.
            In the notions of scarcity, profitability, competition, and especially incentives we see that self-serving is constantly stimulated in the capitalist system. The notions of doing good for its own sake, of selfless service, are not only missing but are virtually antithetical. We hold that unless and until certain spiritual and human values are upheld in the practice of economics as ‘priceless’ economics will be more a source of harm than helpfulness in the world.

              iv. Free Market:
             The free market stands on the theory that it will operate as an organic self-regulating being--this is anathema, and is again a pretense copy of nature that can not function as such, since it is devoid of the essence of nature: Life.

             It promotes incessant growth, and allows manipulation by cartels and changing of the rules that make it a fair ground for the big fish to eat the smaller ones. It is a reflection of what Lord Keynes proclaimed in 1930[7]. “But beware the time for all this is not yet. For at least another hundred years  we must pretend to ourselves and to everyone that fair is foul and foul is fair, for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For they can only lead us out of the tunnel of economic necessity into daylight.” Under this rules it is no surprise that the present economic system with its involvement in all aspects of human interaction, has been undermining the positive impulse of the soul towards good and fraternity amongst human beings.
             This paradigm advocates neither free market nor absolute government regulation of markets, but a modality that strengthens cooperation and reinforces the proper distribution of wealth and goods. It promotes establishing a real cost of goods for fair trade. Appeals to the higher nature of the individual for its relationship with its fellow human beings and the benefit of all parts involved in a Solidarity Based Exchange.  

                v. “Profit Maximization”:
                    Take the second part of the classical definition of capitalism [8] “A type of economy based on -- (1) private ownership of most resources, goods,…(private property); (2) freedom to generally use the privately-owned resources, goods, … to get the most wages, rent, interest, and profit possible; and (3) a system of relatively competitive markets.” (emphasis added.)

            This goal of getting as much profit as possible stimulates a mind-set of increasing the bottom-line at all costs, while proffering no notion of accountability as to how one’s costs are cut. Thus this perspective opens the way to worker’s rights abuses and environmental degradation, which are prevalent today.

Also putting ‘profitability’ as the main goal of firms contributes to distortions in economies of scale, where a bushel of wheat may be priced at $5.00—the same price of a single aspirin in a private hospital. Thus prices become divorced from actual costs in human and environmental terms.

             Technical economics usually takes ‘utility functions’ as a given, without questioning them. Then it is assumed that “more is better than less” in material terms, which permits the building of simplistic, materialistic mathematical analyses. However, it would be worthwhile to construct utility functions that include spiritual values, which may not at present be so easily quantifiable, but are nevertheless indispensable for assessing individual and societal well-being. [9]

 b.) ‘Capitalism Contains the Seeds of Its Own Destruction’:

            The truth of Marx’s statement is even more evident today, as aptly shown by world-system theorists and deep ecologists.  ‘Expansion’ cannot go on indefinitely, for two main reasons.
             In the language of deep ecology, nature works cyclically, with “closed-loop” systems of production and consumption, wherein all waste is recycled and becomes productive again. The present capitalist production system is mostly linear, however, producing enormous amounts of waste which is either unusable (eg., toxic waste) or is not recycled because appropriate technologies are not being pursued. At some point such a production system will simply exceed the earth’s carrying capacity. Moreover,  unless ways are found to reuse the natural resources already in circulation, the supplies will be exhausted.[10]  
             For a critique from world system’s theory, we quote Immanuel Wallerstein: “Capitalism as a historical system is defined by the fact that it makes structurally central and primary the endless accumulation of capital….I believe that a number of trends have today at last reached points where they threaten the basic functioning of the system…  [Increasing profits from production has] depended on finding new areas to dump waste and new sources of raw materials whose previous sources are being exhausted. With the steady expansion of the areas included within the capitalist world-economy and the steady increase of the rate of their utilization, the globe is running out of replacement locales.” [11]

       c) NEM Group Critique[12]
                       Members of the NEM working group gave the following critique: 

Capitalism:

•          Inequitably distributes goods

•          Often fails to produce economic growth or

•          What growth it produces does not reach most (number of poor rises, income
      gap widens)

•          Has failed to guarantee an adequate standard of living for the majority of the
      world

•          Harms the environment

•          Creates economies based on war

•          Erodes family structure—many members have to work long hours

•          Does not meet the basic needs of most people

•          Is based on consumerism

•          Human consciousness is not part of the capitalist system

                     d) Albert’s Critique         

According to Mr. Michael Albert, who has developed the ParEcon (Participatory

Economic) Model with Robin Hahnel and is cited in the NEM compilations:[13]

i. “Capitalism is”:  

•         “theft” (enriches a few at the expense of many)

•          “alienation and anti-sociality” (individual is motivated to advance self at
      the expense of others; money is worth more than human life)

•          “authoritarian” / anti-democratic (most employees have no say over their
      output, conditions, or purpose of work)

•          “inefficient” (squanders human and natural resources—treats humans
       like machines; produces worthless things at great expense)

•          “racist and sexist” (“This is not intrinsic to the relations of production, but
       occurs because under the pressure of market competition owners
       inevitably exploit racial and gender hierarchies produced in other parts
       of society.”)

•          “violent” (puts nations at odds, even to war)

•          “unsustainable” (markets propel short term calculations and make
       dumping waste on others easy and unavoidable, polluting the
       environment and harming living beings.)

ii. Markets: Of markets, one of the three defining elements of capitalism, Mr. Albert 
    says they:

•       “destroy equitable remuneration by rewarding output and bargaining power” instead of hard work and social values

•       “subvert solidarity” “by forcing buyers and sellers to try to buy cheap and sell dear”

•       “produce dissatisfaction as an aim” to keep people buying new things

•       “misprice transactions” only valuing impact on immediate buyers and sellers—not valuing environmental and social costs

•       “create a competitive context” where workplaces have to try to cut costs
   and seek market share—adversely affecting workers

PART 2: TOWARDS A NEW DEFINITION OF ECONOMICS

  THE SOURCE

  Throughout the ages, and in every culture, a body of essential truths has emerged,  which has been called “the perennial truth.” Though expressed in slightly different form according to time and place, the unity of these teachings, which form the core of every major faith tradition, has been recognized by more and more thinkers. Their influence on human endeavor, including the economic realm, is increasingly being acknowledged.

Some of these laws have been adopted as precepts or principles for this economic paradigm: the underlying assumption of which is that human beings are the Stewards of creation, with the duty-- by virtue of brotherhood--of making its wealth available to all creatures so that their sustenance and evolution is possible. Also that economics has the fundamental purpose of providing for the essential needs of as many people as possible, including future generations. This  implies environmental stewardship (managing natural resources both for the sake of future generations and because of the inherent worth of animals and plants) and a clear distinction between material needs, which are finite, universal, and satisfiable, (food, clothing, shelter); secondary needs (education, work, wholesome recreation, and so on) [14] on the one hand, and ‘wants’ or desires (which are not necessary.)

SPIRITUAL SCIENCE OR THE PERENNIAL TRUTH

The web of life speaks about the interconnectedness of all forms of life, between them and with the rest of creation, the universe and the cosmos. This interconnectedness can be seen as an organism, a reflection of which is our own body. As any organism it operates in a cyclical rather than linear manner. Since economics has become the fabric of society it follows that to maintain harmony with creation, economics should follow the same pattern.  

This paradigm proposes that to connect better with each other and the rest of creation, the universe and the cosmos we use the resources provided by Spiritual Science.  

For example, we can say that the members of our group are men and women, mothers and fathers, sisters and brothers; or we can say that they are nurses, lawyers, teachers, musicians, or business people; or we can say that we are South and North Americans and West and East Europeans. These are all true descriptions, but they divide us. To find the characteristic which is common to us all-- a unifying characteristic. We must learn to find ‘Unity in Diversity.’ Feeling united, we feel connected. And feeling connected gives us more trust in others, so our relationships may become true and honest. In our search for that which unifies and truly connects us with Nature, we must turn to Spiritual Science.

Spiritual Science or the Perennial Truth also known as The Perennial Philosophy is the teaching known from time immemorial valid in the past, present and future since the essential nature of man is unchangeable. Based on that solid foundation is that Spiritual science addresses all aspects of Creation and the relationships amongst its parts; as well advises us how to live a fulfilling life. Thus it is the most holistic of the sciences-- it is in fact the basis for all other sciences. All of the addressals of the greatest teachers of humanity were interpretations of the laws of this science. These core teachings are recorded in the Torah for the Jewish people, in the New Testament for Christians,  in the Qur’an for Muslims, and in the Bhagavad Gita for Hindus. Unfortunately, these laws and their interpretations become distorted over the ages as men try to bend them to their convenience, and thus from time to time there arises the need for a great Master to come and help humankind to interpret them again in their true light. Thus, all the world’s religions have their basis in these teachings.

From the time of Zarathustra, 7000 B.C., through Moses, Buddha, Jesus the Christ, Mohammed, the Prophets in the Old Testament, Krishna, Mahatma Gandhi, Swami Sivananda, Paramahansa Yogananda, Rudolf Steiner , Omraam Mikhael Aivanhov, to our current times, the Dalai Lama, Sathya Sai Baba, Mother Theresa, Mother Meera, Eckhart Tolle and many others, beings across all ages and continents who comprehended these laws transmitted their Truth to us, which, as mentioned earlier, has come to be called ‘the perennial truth.’ All these Masters essentially state the same message:  that when man adheres to spiritual laws, he lives happily, and when he violates these laws, he suffers. A proper understanding of these laws is thus necessary to be able to know ourselves and all life, and to be able to design a social and economic system that is in compliance with them.

The primary teaching of spiritual science is that man is not just flesh and bone-- he has a spirit, which gives life to him, and that that spirit is eternal and perfect. The teachings hold that the spirit has been given to man by the One, the Absolute, or God, of Whom man is a part.  They also state that man’s primary work should be spiritual, i.e. that the goal of life is to manifest the spirit’s perfection in the material world. The teachings also stress the brotherhood of all humankind. They stress the importance of living virtuously, i.e.,  practicing non-violence, truthfulness, non-stealing, humility, duty, and reverence to God and Creation. Violence, oppression, lying, stealing, arrogance, selfishness, negligence, forgetting God or abusing creation, which are the opposites of the virtues, are strongly condemned because they are destructive to life’s foundations and smother the spirit’s efforts to manifest itself. [15]

Contemporary Teachers state that the highest virtues are, first and foremost, cooperation; then liberty; happiness, which is giving up desires; honesty; humility, in which one expresses that he is a part of the whole; love, which is the life of the soul; peacefulness; respect (one respects oneself by respecting others); responsibility; simplicity and unity. Based on the discussion above, we can truly appreciate the definition of a contemporary spiritual Teacher, who says that spirituality is the love and commitment towards truth and goodness. He also states that the highest vice is spiritual ignorance.[16] Mahatma Gandhi started his movement for non-violence based on these teachings also, and on his own belief that violence-- be it active or passive-- is destructive to humans and all forms of life, and that humanity must overcome it. Another contemporary Master says that the “Truth is only discovered in the spiritual life”.[17]

As mentioned in the discussion of brahmacharya, many today have an erroneous and dangerous understanding of what freedom is. The belief that freedom is attained when one can do whatever one wants, whenever one wants, without respect to his own self or environment, results in many alienated, lonely, and egoistic beings, who do not know that the search for freedom specifically concerns the spirit’s finding full liberation, and is reached-- according to spiritual science-- when one is able to express the spirit’s natural perfection.

So far we have shown how the Aparigraha Economic Paradigm (AEP) is based on the perennial truth; we will now show how it is also based on the fundamental teachings of the world’s religions. To do so we have chosen to give excerpts from the scriptures of Hinduism, Judaism, Islam, and Christianity, as we could have done from Jainism, Shintoism, Buddhism, the Ba’hai faith, and many others not named here. 

WORLD RELIGIONS

  “Every religion has its own ‘Economic Ten Commandments’.”

                                                                                         ~ Dr. Monzer Kahf

This statement and the examples below serve to show that there has always been a need for spiritual guidance in human economic relations. Following are selections from major faiths on ethics in socio-economic practice.

Hinduism (from the Bhagavad Gita, commentary by Sri Prahbupada)             

Chapter 16: “The demoniac man knows no limit to his desire to acquire money. That is unlimited. He thinks only of how much assessment he has just now and schemes to engage that stock of wealth further and further. For that reason, he does not hesitate to act in any sinful way and so deals in the black market for illegal gratification. He is enamored by the possessions he has already, such as land, family, house and bank balance, and he is always planning to improve them…Anyone who comes into competition with such a demoniac man is his enemy. There are many demoniac people, and each is enemy to the others. This enmity becomes more and more deep—between persons, then between families, then between societies, and at last between nations. Therefore there is constant strife, war and enmity all over the world.”

Chapter 2: “If economic development and material comforts could drive away one’s lamentations for family, social, national or international inebrieties, then Arjuna would not have said [no kingdom could make him happy.]”

Chapter 16: “Fearlessness, singleness of soul…[an] opened hand [i.e. charity] And governed appetites;” are virtues belonging to the good man.

“Slaves to their passion and their wrath, [evil men] buy Wealth with base deeds, to glut hot appetites; Conceited, …Stubborn and proud, dead-drunken with the wine Of wealth… These My blasphemers.  The Doors of Hell Are threefold...The door of Lust, the door of Wrath, the door Of Avarice.”

            There are at least seven such more condemnations of the accumulative tendency.

Judaism (Torah, Writings, & Prophets):

Ex. 22:25 “If thou lend money to any of my people that is poor…thou shalt not be to him as a usurer, neither shall thou lay upon him usury.”

Deuteronomy 15: 7-14: “If there be among you a poor man…thou shalt open thine hand wide unto him…for this thing the Lord God will bless thee…For the poor shall never cease out of thy land: therefore I command thee, saying, Thou shalt open thine hand wide to thy brother…”

Psalms: 10:2: “The wicked in his pride doth persecute the poor…”

                           82: 3 “Defend the poor and fatherless: do justice to the afflicted and needy.”

Proverbs: 17:5 “Whoso mocketh the poor reproacheth his Maker…”

(There are 188 more such references on man’s duty to the poor in these books.)

            Deut. 17:17: …neither shall he [The King] greatly multiply to himself silver and gold…”

                        25:15: “But thou shalt have a perfect and just weight, a perfect and just measure…For all that do unrighteously, [unfair business transactions] are an abomination unto the Lord thy God.”

            Psalms 19:10: “More to be desired are they [the judgments of the Lord] than gold, yea, than much fine gold…”

            Ezekiel 7: 19: …their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not satisfy their souls, neither fill their bowels: for it is the stumbling block of their iniquity.”

            Zephaniah 1:18 [almost the same quote].

Christianity (New Testament):

            Matthew 19:23 “Verily I say unto you, That a rich man shall hardly [i.e., with difficulty] enter into the kingdom of Heaven.”

            Luke 6:20 “Blessed be ye poor, for yours is the kingdom of God.”

                     14:12-14: “ When thou makest a dinner or a supper, call not…thy rich neighbors…but when thou make a feast, call the poor, the maimed, the blind, And thou shalt be blessed…”

Matt 6:24 “Ye cannot serve God and Mammon.”

            Luke 3:11 “He that hath two coats, let him impart to him that hath none; and he that hath meat [food], let him do likewise.”

            Matt. 22: “Give to Caesar what is Caesar’s, and to God what is God’s.”

Islam (Qur’an):

            Surat 106:2-3 “Woe to [he] who pileth up wealth and layeth it by, thinking that his wealth would make him last forever! By no means!”

21:73: “Give just measure and cause no loss [to others by fraud.] And weigh with scales true and upright. And do not withhold things justly due to men…”

30:39 “That which you lay out for increase through the property of (other) people [i.e., interest] will have no increase with Allah; but that which you lay out for charity…will increase; it is these who will get a recompense multiplied.”

2: 110: “And…give Zakat [2% of all net income/assets which goes to the poor and needy]…”

2: 177 “It is righteousness…to spend of your substance, out of love for Him [God], for your kin, for orphans, for the needy, the wayfarer, those who ask…”

3:134 “Those who spend freely, whether in prosperity, or in adversity [will be rewarded by Allah].”

64: 15-16: “Your riches…may be but a trial…Spend in charity for the benefit of your own souls. And those saved from the covetousness of their own souls—they are the ones that achieve prosperity.”

Judaism, Christianity and Islam: “Charging interest was prohibited by all three major religions: Judaism, Christianity and Islam. Today, only Islam enforces this rule (hence "Islamic banking", which is banking where interest charges are replaced with other types of fees).” [18]

These guidelines from some of the world’s major faiths make it clear that people are to behave in a certain way in their economic relations. Mainly they show that those who have more resources are responsible for sharing them with those who have less; that hoarding or excessive accumulation is a very negative quality; that the state of the soul after death will be determined in part by one’s economic behavior; and that people are advised to conduct business ethically. As we see these teachings are unanimously advised for all who live on this planet.

SPIRITUAL ECONOMICS  

 We have now listed many of the virtues that spiritual science and the major religions advise men to develop; these also come to be the moral guidelines of many societies and thus guide even those people who refer to themselves as atheists. Atheists might not accept the notion of spirituality or a guiding authority such as God, but generally accept certain ethical codes from a humanistic standpoint. This is the main reason for law making. Unfortunately however man-made laws are only as good as the society itself; in reality they truly mirror the level of development, or in spiritual terms, the average level of consciousness of the particular society. In contrast, the basic spiritual laws are true from the beginning of time till the end, thereby helping people to aspire to and comply with the highest Truth.

We would like to summarize now what the basic spiritual laws are that underlie the science of Spiritual Economics and from which one Law they originate. All teachings state the following, more or less: “Men have three powers (capacities); might (will-power), wisdom and love. Out of these three, the highest power is Love.” [19] Today we live in the world of intelligence, which is one aspect of wisdom, and many of us strive for perfection based on the knowledge we have. This is especially true if we belong to that group of people who were educated mainly via the intellect. It is important for all, but especially for this group to understand this teaching: “..striving for perfection imparts strength to our being and to our personality. But our value for the world must be seen to lie wholly in deeds of love, not in deeds done for the sake of self-perfecting…” and later in the same teaching we read “…of the wisdom he (man) dedicates to the service of the world, only as much takes real effect as is filled with love.” [20] This is an advice Steiner gives to those who are “endeavoring to follow Christ by way of love of wisdom.” If we evaluate the world of economics as it is today based on this teaching, we might understand why we have not attained major progress in the thousands of years since this teaching was given. If we truly want to see wherein true efficiency of human activity lies, then we ought to perform our actions according to this law, the Law of Love; “the only Law ” as St. Paul stated.

Now we will turn to a similar teaching from the Hindu religion-- the main principle of the Bhagavad Gita, which advises us to “perform all actions without any expectation for the fruit of them.” This is the basis of dharma, as discussed in the first part of this paper. It means we are to act only on the basis of what is right, not because of any expected outcome. This is related to another Hindu concept called “karma.” Christian teachings contain the same teaching: “As you saw, so shall you reap”, which has also become an adage of folklore. The Hindu and the Christian teachings are very similar and in essence they state that we create our own future based on our past actions—karma-- which ultimately means that we are solely responsible for all what happens to us, and it is advisable to act out our best.  What is meant by “our best”  is then elaborated in the teaching of Dharma. This is one of the main spiritual teachings in any culture, and thus is a priority for our model also: “for a human being to live well, we must live in accord with divine values.”

We can see the connection between the two teachings—Love and Dharma--, since when we serve the world with love, and not for any particular personal benefit, economic or otherwise--that is, when we Love to serve the world-- we are performing our actions purely out of that love, and not to get any desired result. This can simply be expressed by another teaching, which states “Those who love the world serve it….they must work completely for others! That is what will make them most happy.”[21] The following questions arise then: do we truly love the world or do we only love ourselves? Is our love expressed in our economic relations? And the main question for the science of economics to answer is: How do we express our love for the world, and for all of Creation, in our economic relations?  

  The answer is found again among the statements of the many highly developed and in the sacred scriptures. Below are excerpts from scriptures, and Peace Prayers composed by Mahatma Gandhi based on the texts of the major faiths:

“Do not only love your neighbor, love your enemy as well,” and “Always treat others as you would like them to treat you.”

Jesus the Christ, the Gospel of St. Matthew.

“Praise be to the Lord of this Universe who has created us and made us into tribes and

nations…Give us wisdom that we may know each other and not despise all things. We shall abide by thy Peace.”

Islamic Peace Prayer

“I desire only the deliverance from grief of all those afflicted by misery. Oh Lord, lead us from the unreal to the real; from darkness to light, from death to immortality. May there be peace in celestial regions. May there be peace on earth.”

Hindu Peace Prayer

“And we shall beat our swords into ploughshares and our spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore.”

Jewish Peace Prayer

 When we read these prayers, we see here love and peace connected in the teachings of all religions. The opposite of peace is violence. This leads us to understand the significance of the work of Mahatma Gandhi, a spiritual leader who brought the notion of Ahimsa (non-violence) to the world’s attention and showed how it can work in real life. His life and teachings are an inspiration for all of us. Gandhi and his collaborators-- most notably Badshah Khan, a Muslim who fully embraced the ideal of Ahimsa and dedicated his life to peaceful reconciliation of Muslims and Hindus—and their followers teach us an understanding of violence and non-violence which earlier could only be understood in spiritual communities. They make this teaching available for ordinary people and show how it can help in world politics, economics, and one’s personal life.

Thus learning what violence and non-violence are, we start to understand how Ahimsa relates to love, the highest teaching. The root of the word “violence” in Latin means, “to pervert some object, natural or human, from its ‘natural’ course of development” and ”to exceed some limit and norm.”[22] There are two kinds of violence: active and passive. When we apply the above definition of violence to our everyday life with respect to economics, we see two related phenomena, which contribute to the world’s problems. One is wasting resources, as abundance does not mean that we may have more than we need, i.e. exceeding norm. The other is covetousness--a desire to have more than we need, i.e. exceeding norm. Both thus are forms of passive violence, and are against the Law of Love.

One can simply say that the sign of love is peace, and the action of love is non-violence. Non-violence is not impotence; it is a peaceful action which is based on love, respect, reverence, patience, courage, and understanding of all. Some say, “non-violence is in most likelihood the most positive and intelligent force in the universe.” Thus through ahimsa-- non-violent actions in economic relations-- we work towards peace and express our love. Hence the name of the model: Aparigraha (non-covetousness)– A new economic model for a culture of peace.

One more principle  merits separate discussion because of its special importance in the Aparigraha paradigm—that is cooperation.  “Cooperation, to be truly significant, must be based on the most ideal and highest ethics that can come of the human soul.” [23]Cooperation creates unity; it involves sharing, trust, respect, love and faith, and tends to generate more of the same, while competition, which “requires some people to fail so that others may succeed,” causes “separation and isolation” and comes from greed, based on fear that is generated by the notion of scarcity, and easily expresses itself in acts of violence. [24] Thus cooperation is clearly the basis for true economic ‘efficiency,’  (i.e. the best use of our abundant natural and human resources) and may be called the modality of spiritual economic relations, encompassing all the humanitarian and spiritual—or divine—tendencies which the world’s spiritual, religious, and social laws uphold.

 Having now reviewed the core values of human spirituality--as reflected both in mystic and orthodox religious traditions-- and their relevance to Spiritual Economics, we will now see how these general principles are expressed in various economic models.

  SOME SPIRITUAL MODELS OF ECONOMICS

The science of Spiritual Economics is to be based on a definition and precepts that support the human being’s developing himself along the lines of his own true nature and that of his environment. We give the next three examples of economic models with such a basis in mind.  

  THE ESSENES

The first example comes to us from a two thousand-year-old document where economics is classified under domestic values as “the best employment of values for the wants of life.” Now here the word ‘values’ might not only refer to material values, but also to intangible moral ones, in which case we can form a completely different picture of what economy is to comprise than in today’s materialistic economic relations.

This same document-- written by the Essenes, who preserved and transmitted the original teachings of Jesus the Christ—also states that “ the Law alone is sufficient to render man happy”. What this means is that if we have found the proper basis for life, and live accordingly, we shall be blessed with happiness. In the Essene Law, three categories of virtues are given (individual, domestic, and social), which are considered necessary for a healthy society to exist. Among the individual virtues are included prudence and wisdom (which they call “science”); sobriety and moderation (“temperance”); physical and mental courage and strength; proper activity or employment of time, or love of labor; and purity of body, dress and habitation. Domestic virtues include various forms of love, e.g. paternal, filial, conjugal and fraternal. The principal social virtue is justice, as expressed through charity, probity, sincerity, generosity, simplicity and modesty.[25] These virtues echo the spiritual principles of the Aparigraha paradigm, as given above, but from an ancient Western tradition.

RUDOLF STEINER (ANTHROPOSOPHY)

The second model we introduce is taken from the work of Rudolf Steiner, who stated the following regarding social life and economics: “The health of a group, institution, or of society is the greater the more it works with the principles of freedom in cultural life, equality in the sphere of rights and responsibilities, and brotherhood and sisterhood in the area of economic life.” In this model, man is a three-fold being and similarly society has three pillars: economic life, rights or responsibility life, and cultural life.[26] Christof Lindenau, a German sociologist, has formulated these principles in more detail. Concerning economic life, he states, “The meeting of human needs within a group, institution, or society of cooperatively working human beings is the greater the more it is based on the practice of brotherhood and sisterhood.”[27]

Now, this model presents economics from two perspectives: one from point of view of the individual and the other from that of the community. For us, the second is more interesting here; it is concerned with “how it (economy) can work best for the benefit of all people, and in such a way that sufficient is produced for everyone, everyone receiving what they need.” The model states that “in economic production we must work out of altruism, out of brotherhood.” Altruism and brotherhood here however are not based in ethics or morality, but on efficiency—“The well-being of a community of cooperatively working human beings is the greater the less individuals demand the proceeds of their work for themselves, or in other words, the more they make over these proceeds to their co-workers and the more their needs are met not by their own work but from that of others.”[28]

This sheds a new light on one of the principles mentioned earlier which is so vitally important in the Aparigraha Economic Paradigm (AEP), cooperation: “A gifted individual should have enough awareness and compassion to shoulder a heavier burden than those who are lacking,” so that  “the satisfaction of material and spiritual needs [may be realized] without any kind of discrimination against any human being.”  This principle is beautifully illustrated in practice in Camphill Villages, intentional agricultural communities based on Steiner’s philosophy. Here disadvantaged individuals—especially people with Down’s Syndrome—are invited to live and work, partaking in all aspects of community work and recreation. Thus rather than being marginalized, or limited to interactions within the immediate family, these souls are given the conditions to become fully contributing members of society.

The Steiner model also explains the value of capital from the point of view of the society : “an excess of capital comes about when there is more than is needed for the healthy development or maintenance of the economic process.” This model recognizes that there is a contradiction in the economic sphere between individual egoism and economic altruism and states that “this contradiction cannot be solved by the individual enterprise but it should be dealt with by an organ that has a consciousness and sense of the needs of the whole.” Such an organization would be an “economic association”, advises Steiner, where individuals work together in order to reach beyond the interest of individuals to that of the whole.[29]

  PROUT (PROGRESSIVE UTILIZATION  THEORY)

Our third example is a complete social system called PROUT (Progressive Utilization Theory), which states in its definition for economics that “meeting the needs of human beings is the reason that economy exists…. the primary economic goal of PROUT is to maximally utilize and rationally distribute the resources of the world…. within the carrying capacity of the planetary eco-system.” The model establishes minimum necessities, discusses what they are, and how they develop as society develops; as well, it states a limit, a maximum on amenities. The PROUT model discusses that in the physical and psychic realms movement toward the satisfaction of human wants and needs should never be ending… that the hunger of the human being will never be satisfied.. ..and that it can only be satisfied in the spiritual realm.”  (emphasis added).

In PROUT, one has an intrinsic right to the fruit of one’s labor, and –instead of political democracy, economic democracy serves as the basis of society, which has four requirements: the minimum requirements  for people living in a certain time and place; conditions such that people will have increasing capacity to purchase goods and services; that local people must have the right to make all decisions in regards to the local economy; and all outsiders must be prevented from interfering in the business of the local economy. Economic decentralization is essential to this model, as is also cooperation among the local people to meet the common goal of economic self-reliance. This model divides the economic sector into four levels, each of which is governed by its own rules. The levels and their governing bodies are peoples’ economy – local government, commercial economy – state government, general economy (including banking sector) – federal government, and psycho-economy – psycho-economists.[30]

COMMON DEFINITIONS OF ECONOMICS

Some might argue that the 2000 year-old definition of economics as given by the Essenes, which employs a scale of virtues encompassing the individual, family, and society, may not be relevant anymore in an era when multinational corporations and regional institutions govern economic relations. We believe, however, that though the scope of economics has broadened, the integrity of those linkages—individual, family, society—still holds, with economics shaping those relations at every stage; thus economics must always be based on spiritual values. We will carry therefore carry this notion into our search for a definition.  We will now cite various definitions of economics and state our opinion on them.

Marshall says of economics:

“..economics is on one side the study of wealth; and on the other, and more important side, a part of the study of man.”

Unfortunately it seems that what Marshall considers the most important side of economics-- man himself, is not dealt with in most cases acceptably in today’s economics.

We see that Marshall’s definition includes two main elements-- the study of wealth and the study of man. We propose to interpret the concept of wealth as including all the aspects that enrich human life, i.e., not only the material but also and especially the mental, emotional, psychological and spiritual aspects. Similarly we propose to interpret “the study of man”  as encompassing his life’s meaning in relation to his fellow human beings and his role in Creation. Economics therefore should essentially provide the normative elements that will allow human beings to attain the ultimate goal of happiness and avoidance of suffering by satisfying all the aspects of their being.

Another commonly known definition says:

“Economics is the study of how individuals and societies choose to use the scarce resources that nature and previous generations have provided.”

This definition introduces the concept of scarcity not only from nature but also from previous generations. As discussed in the first part of the paper, we consider the concept of ‘scarcity’ not only erroneous but also misleading. It is erroneous since the generosity and abundance of nature is proverbial; a simple proof is the output that for thousands of years the soil has provided to nurture the entire world population at any given time, except when, due to mismanagement, or undesirable practices, such as cultivating without a break, the soil has been exhausted. It is misleading since the market-based capitalist system, built on the notion of scarcity, stimulates fear, one of the most negative traits that human beings need to deal with. This creates the condition for the fight for survival that leads to the most violent expressions. Scarcity can be artificially created and becomes then a most valuable weapon and a tool to manipulate and exert control to obtain self-serving benefits.[31]

Another says:

“Economics is a social science that studies the allocation of limited resources to the production of goods and services used to satisfy consumer's unlimited wants and needs.”

Many other concepts follow from this definition, on which today’s prevailing science of economics (free-market based capitalism) is established. The phrase “unlimited wants and needs”, as explained briefly in the first part of the paper, needs very much to be revisited. There is much confusion in society in general, and in economic policy in particular, regarding needs and wants, which is evident when we compare the goals and actions of an individual living in a so-called developed country with those living in a poor country. We need to develop a clear understanding of what needs and wants are for human beings to solve their current social and economic problems. It is necessary to make a clear distinction between that which is truly necessary-- a requisite and priority for a dignified life, that we call “needs”-- and that which is convenient, secondary, or might be nice to have-- which we call “wants” or desires. The distinction between these two terms must again come from a holistic view of man, being based on an individual’s true needs in the context of his environment.

“Needs”can be thought of as physiological and biological requirements for maintaining life, such as air, water, food, shelter, and sleep. Some may include education, work, sex and leisure.  These needs or ‘legitimate’ requirements to stay alive may be contrasted with materialistic, mental and emotional wants or ‘consumerism’-- desires which an individual may consider ‘necessary’ to make life more enjoyable. According to consumerism, individuals and societies become ‘happy’ by supplying materialistic wants, which tendency-- when in excess-- is called greed. Yet, ‘wants’ are defined as ‘insatiable’ both in today’s economics and spiritual science. It seems then that by definition, ‘happiness’ [32]via consumption is a project doomed for failure since materialistic wants and desires cannot ever be fully satisfied.

Economics without the spiritual component reduces the hearts and minds of humans to slaves of production and consumption, supply and demand. It makes people believe that to be happy is to have, to possess, which, as said, leads to greed--an attribute of the lower nature of man. The opposite notion is that happiness consists in being content with what one has and sharing it with others, through cooperation (combining resources). This is an attribute of man’s higher nature. 

As discussed earlier, in Aparigraha Economics, needs are defined as what the individual, family and society must have to live in dignity and to reach the next level of development. Dignity concerns not only a certain level of material attainment, and has nothing to do with nationality, profession or family name—it means having enough physical, mental, emotional, and spiritual resources to feel self-respect. The concept of  “next level of development” also cannot be viewed as merely something material; we may recall the definition of dharma, given above, as “the rule of …life… best calculated to aid [a] particular soul in its next highest step of development.” We might then say that an individual’s needs are the material, mental, emotional, and spiritual resources required to fulfill his dharma. Naturally these will vary case to case; equity, not ‘equality’, is to be aimed for. Thus, we see that on one side, economics must play the role of providing more for those who need more; on the other side, there must be mechanisms to curb excessive consumption. Indeed many people, from great individuals like Mahatma Ghandi to ordinary people involved in the ‘simplicity’ movements in the West demonstrate that sometimes, materially, ‘less is more.’

A NEW DEFINITION OF ECONOMICS

By looking at earlier definitions of economics we saw how the definition itself establishes certain undesirable notions that generate unnecessary fears in us, making it hard to live up to the higher nature when dealing with others. Therefore our definition should use terms, notions and concepts that speak to the higher nature of the human being. Thus in our definition:

First, we will treat the human being as a continually evolving physical, mental, emotional, psychological and spiritual being, that is part of all Creation.

Second, we replace the notion of scarcity with the notion of abundance for we believe that our planet provides all that is necessary for everyone; that any scarcity is man-made, i.e. it is the product of our own limitations-- thus there are not true limitations of time or resources. We have all that is needed to deal with our problems both in terms of know-how and tools; we just need to start the work.

Third, we will aim to satisfy, in the sphere of economics, the basic needs of each individual, as a first step, and only after complying with this will we aim to satisfy the next level of needs as they become more important in human evolution.

Fourth, the way we go about satisfying our needs must be in compliance with previously mentioned spiritual values, thereby minimizing the manifestation of the lower traits of the human beings.

Fifth, as a support for the teaching or law of love we propose that cooperation be the mode of economic relations, replacing competition, as a basis for true efficiency in the economy. Cooperation implies acting in a spirit of service, doing the best possible action in a given circumstance—i.e., dharma. The new definition of economics would read:

Economy is a normative Social Science for managing this planet's abundant natural, human, and manufactured resources in such a way as to guarantee that first and foremost the essential ‘needs’ of all beings on the planet (i.e., food, shelter, clothing, means for subsistence, -including, for animals and plants, a sound habitat--) are met. As the human being is made up of more than the physical body, the physical, mental, emotional, psychological and spiritual well being and the means for evolution must be ensured. It is recognized that diversity implies that the essential needs are different in each case, ‘needs’ should be accessible to all to attain a dignified life. The human being, endowed with intellectual, reasoning and linguistic capacities, has a privileged position in the context of creation which carries the responsibility of stewardship of the planet, and it is through economics that this should be accomplished.

The fundamental purpose of economics is to provide the means to attain a productive, happy and meaningful life; the economic system should not contain any elements destructive of life, not only because they are an inherent contradiction in the system, but because they will bring about its collapse.

 The means employed in this science must be consistent with the end, i.e. must be sustainable, ecologically sound and respectful of the inherent worth of all life, based on cooperation and dharma (the rule of action) or ethical responsibility. The main principles on which this economic paradigm is based are Ahimsa (non-violence), Brahmacharya (self-restraint) and Aparigraha (non- greed).

CONCLUDING REMARKS

This paper is the first approach to what we envision as a new paradigm for the science of economics. Even though this seems a very ambitious goal, it is a manifest necessity. As far as we know none of the prevalent systems contains an element of spirituality, without which they will never be able to offer a real solution to mankind’s essential problem—how to attain happiness.  Most of the suffering and confusion in the world is due to this type of “avidya” (ignorance)—i.e. not recognizing the soul within oneself and others and taking care of the soul’s needs.

We have tried to give an overview of the new paradigm, giving its core principles, a critique of prevailing models, and explaining the basis of Spiritual Economics and how its precepts reflect the core values of humanity. Based on these values we offered our own definition of Aparigraha Economics. We hope that this framework will provide inspiration for others, both at the individual and community levels to think through what economy is about. We have tried to give it an all inclusive perspective, and we invite the participation of as many different lines of thought as possible.

Ultimately, we are one community, sharing all the beauties of this Planet. Therefore, we should all abide by these core values. How to adhere to these values in our actions is prescribed in the Earth Charter[33], which may serve as basic guidelines for individuals, families, communities, nations and regions to help us all attain peace and contentment

The issue of implementing these ideals in daily life is an important one--trying to convince people of spiritual truth is better accomplished by allowing them to experience it, to live it rather than to grasp it intellectually. The implementation of a new paradigm—which directly speaks to the needs of a total being-- will offer this opportunity. The four compilations Vyasa has made provide many examples of a new, spiritual/eco-humanistic mode of economic relations.

As mentioned in the introduction, a long-term goal of the group is to produce a document which socially-conscious members of all the major faiths, and individuals from a broad range of disciplines and different walks of life will feel comfortable embracing,  to use as a tool for education and practice, seeing their own spiritual and humanistic values reflected in it.  The group hopes to disseminate this document for use by university professors, social action groups, civic groups and any concerned individual as a theoretical base and source of informative examples of Spiritual Economics. It will be geared towards those seeking to change the way they and the world’s economic bodies build and wield economic power.

We are aware that at present the proposal of this paradigm sounds like a utopian proposition, but if we look at it within a historical context-- considering the cyclical nature of Universal and Natural Laws-- we can see that an archetype/blueprint, based on ancient knowledge, needs to be identified as an alternative to the current system, towards which the efforts for change should be directed.

There will never be a perfect solution, only improvements; change as radical as that proposed will take time. What is necessary is to keep track of the surging movements that are already giving expression to the notions presented.

Co-op America, for example, brings together not only co-ops, but businesses in general, the common denominator being-- as their mission statement says—‘To harness economic power- the strength of consumers, investors, businesses and the marketplace, to create a socially just and environmentally sustainable society’. They are the originators of the Fair Trade Alliance to prevent sweatshops, fair price for producers etc.

Simplicity Matters is another movement striving for a way of life that identifies needs and wants in order to bring balance to the high-pressure, fast-paced rush for acquiring senseless materialistic objectives.

This paper is limited to proposing a framework for the new paradigm. The praxis will be the result of further study, to which this group is committed, and will have to encompass other areas of human activity as well.

The NEP is a project of the Global Coalition for Peace (GCFP), a group whose mission is to bring more peace to the world via traditional spiritual methods (such as the Sequential Meditation for World Peace); practicums/programs (including intensive gardening and the Women’s Self-Reliance Project); workshops (eg., Non-violent Communication); educational programs (Peace Meals), publications and mailings (copies of brochures and pamphlets?? Available upon request) ; and organized protest.

Much of GCFP’s work relates to economics, since economics has tremendous potential to either help or harm life. To access the four-volume compilation of materials on spiritual/humanitarian economics, please go to: http://home.earthlink.net/~coalition4peace/neweconomicmodelcover.htm.

The Women’s Self-Reliance Program, for example, is a simple program which works directly with groups of impoverished women to improve their food supply, literacy, and earning power, by teaching them a system of gardening (Intensive Square Foot Gardening) which grows a large amount of produce using very little earth, water, and labor. This program is currently operating in the Peten region of Guatemala. Starting with fifteen women in one village, the program has grown to include over ninety women in three villages, as well as partnerships with ProPeten and Trees for Life. We encourage you to learn more about this extremely effective and rewarding program by visiting our website: www.globalcoalitionforpeace.org, or http://home.earthlink.net/~coalition4peace/globalapplicationsforselfreliance.htm

Aparigraha- Glossary

Natural and cosmic laws are explained in what is termed the Perennial Truth, or Perennial Philosophy, that is a body of knowledge from time immemorial that has been in possession of mankind from the beginning of time.

The Perennial Truth

The Perennial Truth is the common origin of all religions, which accounts for why the same truth can be found in all of them, differences such as dogma having been established by man - made laws. Most of the knowledge about the perennial truth has come down to us from the mystics of the different traditions like Kabbala (Judaism), Sufism (Islam), Yogis (Rishis) (Hinduism), Fathers of the Desert (Christianity) etc.

Natural laws

Natural laws are those laws that are ‘discovered’ by science, as the law of gravity, the law of conservation of energy etc

Cosmic laws

Cosmic laws are the originators of all the different levels of laws, they are the primordial laws that determine the creation and operation of all the universes, such laws are known by mystics and  ‘discovered’ by genius, that is by scientists who have been able to expand their level of consciousness. I.e, The Theory of relativity.

APARIGRAHA

A New Economic Paradigm for a Culture of Peace

Stage II

…….A world with hunger is a world without economic justice….

…..  without economic justice there can be no peace ……..

GLOBAL COALITION FOR PEACE inc.

4209 East-West Highway  Chevy Chase  MD, 20814

(301) 654 6759

e-mail; gcfp@earthlink.net

www.globalcoalitionforpeace.net

Table of Contents

“…By their fruits you shall know them….”                  “The seed of violence can reap

                                                          Matthew 7: 20              Only a harvest of desolation..”

                                                                                                                                                M.K. Gandhi

 Introduction

Problem Statement

       1. Toward a New Definition of Economics

              a)  The first economic principle to be revised is “Scarcity.”

        b) The second fundamental principle to be replaced is that of “competition.”

              c)  The third fundamental principle this paradigm replaces is that of “incentives.”

              d)  Finally, is replacing the so-called “free market” for ‘fair trade.”

       2. Parameters of this Approach   

Chapter I – Life      
      1. Survival - Quality of Life 
         Food and Health 
     2. Agriculture—Rightful Basis of Economics  
         Historical and Contemporary Views 
         Agriculture: the Foundation

 Chapter II – Land

1.       The Restitution of the Commons

                 Relative Ownership

 Chapter III – Money

1. A New Religion
2. Money-- a Tool for Good
3. Local currency – economic independence

Chapter IV  - The Vision

1. Importance of Subtle Forces for Survival and Quality of Life
2. The Paradigm Shift
3. Yoga: Metaphysical Basis of the Paradigm and Catalytic Element

Chapter V - Practical Application of New Paradigm Principles  

   
   1.   El Remate, Guatemala   

         Sattwic Peace Gardens: Agriculture and Microenterprise

          Abundance  

2. Cooperative Games 

   3.   Spiritual Food for the New Millennium.

         Spiritual Food CSA

         Mail Order Service

  4.    Community Land Trust Southern Berkshires Inc.

  5.    Berkshares – Local currency  

Glossary of Sanskrit Terms  

  INTRODUCTION

  Problem Statement

 Parameters of this Approach*

“… I believe as an ecologist that we will not get any of our economics straight unless we recover a sound metaphysical basis.”  E.F. Schumacher

 Our new definition of economics is based on the premise that the human being - endowed with capacities beyond other physical beings - has the potential and responsibility to become a co-creator and steward of the planet. To fulfill that role (Dharma) he must be assured of conditions necessary for survival.  

1. Survival - Quality of Life  

From the moment we are born, what becomes most important is to stay alive. The second most important thing is the quality of life. A good quality of life will allow us to develop our full potential, capacities that are presently dormant but are universally recognized as prerogatives of the human species.

Economic activities, therefore, should be geared to attain a quality of life that will allow us to explore and develop our full potential, to understand the purpose of life so that life becomes a meaningful endeavor and the source of present and permanent happiness.

The quality of life depends on health, understanding that health refers to all aspects of human well-being: physical, mental, emotional, psychological, and spiritual.

Food and Health

Survival, or the capacity to stay alive from a physical point of view, depends under normal circumstances predominantly on food, a concept not fully appreciated yet, even though we know that all the tissues of which our body is made depend for their constant replacement (at a cellular level) on the raw material that is provided by food.

Productivity, therefore, is a function of the quality or working capacity of the human mind/ body vehicle, which as mentioned entails not only the purely physical aspect of the vehicle, but also the mental, emotional, psychological, and spiritual. Again, this capacity may be equated with the state of health, which depends largely on the quality of food taken in.

The spiritual aspect should not be confused with religious conditioning that traditionally has been the cause of strife and violence amongst human beings. Spirituality refers to life and existence, embracing all aspects of humanity and its relationship with the cosmic forces that make life on the planet possible. We are talking about the effects of the Sun, the Moon, and the elements, Water, Air, Fire, Earth and Ether, without which existence would not be possible.

The interplay of these elements is fundamental to building up the body of the plants that will nurture our body-mind vehicle. We are speaking now about agriculture which is the relationship of man to nature as its source of life.  This is the starting point from which the operation of the body/mind vehicle depends, and will have a strong impact on all aspects of the human being.

This determines then the first fundamental NEED which human beings must satisfy—Food; it becomes an indicator or a parameter of the priority of allocation and use of resources within this economic paradigm.

 Universal history shows that every nation reached its greatest splendor by following the great law of unity between man and nature. Its vitality and prosperity flourished when the people lived a simple natural life of cooperation with nature. But when the nation or civilization deviates from unity, it inevitably disintegrates and disappears.

  Unity with nature is the foundation of man’s existence on the planet. It is the foundation of all economic systems, of all social relationships between groups of people. Without it the present civilization, like those of the past will move toward decline and decay.”

This law of unity was held by the Essenes to be the guiding norm for the daily life of man in the material universe.

And many centuries later, Daniel Webster wrote:

"Let us never forget the cultivation of the earth is the most important labor of man. When tillage begins other art follows. The farmers therefore, are the founders of civilization." 

As E.F. Schumacher says in his book Small is Beautiful:

“…small–scale operations no matter how numerous are always less likely to be harmful to the natural environment than large –scale ones, simply because their individual force is small in relation to the recuperative forces of nature…“  

The Concept

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Aparigraha: A New Economic Paradigm

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