“I must say that the man we call modern, the man who is aware of the immediate present, is by no means the average man. He is rather the man who stands upon a peak, or at the very edge of the world, the abyss of the future before him, above him the heavens, and below him the whole of mankind with a history that disappears in primeval mists. (…) There are few who live up to the name, for they must be conscious to a superlative degree. Since to be wholly of the present means to be fully conscious of one's existence as a man, it requires the most intensive and extensive consciousness, with a minimum of unconsciousness. It must be clearly understood that the mere fact of living in the present does not make a man modern, for in that case everyone at present alive would be so. He alone is modern who is fully conscious of the present. (…) every step towards a fuller consciousness of the present removes him further from his original "participation mystique" with the mass of men—from submersion in a common unconsciousness. Every step forward means an act of tearing himself loose from that all-embracing, pristine unconsciousness which claims the bulk of mankind almost entirely. (…)
The values and strivings of those past worlds no longer interest him save from the historical standpoint. Thus he has become "unhistorical" in the deepest sense and has estranged himself from the mass of men who live entirely within the bounds of tradition. Indeed, he is completely modern only when he has come to the very edge of the world, leaving behind him all that has been discarded and outgrown, and acknowledging that he stands before a void out of which all things may grow.” (Jung, 2011)
We believe the Earth is indeed going through a peculiar transition which will profoundly transform its life system. Some people refer to this emerging new phase as the Age of Aquarius, others prefer to call it Regeneration Era, New Earth, New Times, or even Type 1 Civilization. The terminology used does not really matter, but it does matter that we understand what these changes entail and how they impact our lives. After all, these changes will not happen as if by magic. We are not the “victims” of inevitable changes. We are in fact the agents of such changes, the ones that must make them happen. Therefore, it would be naive to think that we can sit back and wait. It would be naive to think that everything will be miraculously transformed while we patiently and idly finish watching a TV show! On the contrary, we need to get our hands dirty, or rather, we need to be the “yeast of the dough”, catalyzing the changes we want to see in the world. Outer reforms reflect self-actualizations carried out by each of us. It is necessary that increasingly more people open themselves for healing – we speak of the attainment of emotional and spiritual health here. As this takes place, Earth humanity should naturally open itself to fraternal collaboration and the autonomous co-creation of a peaceful and happy world. Under current circumstances, such a scenario may seem unlikely, but it is our intention while writing this text to lay out the foundations of this future world - foundations that can already be observed not on Earth as a whole, but on “regenerated islands”, if we can express ourselves in this way, and on the works of many catalysts of this future state, that is, the pioneers of New Humanity.
Strictly speaking, very little of what we present here can be considered original. We counted on several inspirational sources that are more or less clear to us. The New Earth is being announced for some time by many of the most revolutionary minds throughout our history. Among the works and authors that most deeply inspired this article, we highlight Carl Jung’s "Modern Man in Search of a Soul". Jung's concept of the “Modern Man”, as well as perhaps Nietzsche's “Superman”, are examples of the foreshadowing of a Renewed Humanity by brilliant minds. Jung's work, in particularly, has deeply inspired us and anchors some of the reasonings developed here. In this article, however, we will not refer to a Renewed Humanity as “Modern Man”, but rather address that characteristic we believe to be the most essential to it: autonomy. We will explain our conception of autonomy in some depth, trying to indicate why we perceive it as the catalyst for a new social reality on Earth, a watershed sorting the wheat from the chaff and the old world from the New Earth that is already emerging at large strides. But let's proceed slowly…
FROM GENESIS TO THE MODERN WORLD
13.8 billion years ago, the history of our universe is believed to have started after this mysterious miracle called The Big Bang. Thereafter planets formed, atoms organized into molecules, molecules spiraled into DNA chains, life happened first in single-celled beings and then evolved into larger beings... and plants and fish and reptiles and birds and mammals... and from this great unconscious system of life, human beings emerged, aware of themselves! Did all of this happen by chance? Is the Big Bang, if the model is correct, just a super dense amalgam of all the matter contained in the universe? Then, where did life come from? Why has this initial explosion created more matter than antimatter, allowing the existence of our universe? How did the evolutionary process of the universe create self-conscious beings, capable of extracting meaning from characters on a paper or screen, like this text you are reading now? What is the origin of the emotions you feel while signifying this article? What is the meaning of all this? Could all of reality indeed be the product of a strictly material Big Bang? In other words, how can consciousness arise from ordinary matter? It cannot. The vast literature on parapsychic phenomena (such as telepathy, clairvoyance, pre and retrocognition, telekinesis), mediumistic phenomena, past lives memories, near-death experiences, etc. attest one thing: consciousness does not stem from the brain; it is restricted by it. So, if consciousness is not a product of mater, then what is it and where does it come from? Could it be older than matter? Could it be perhaps its cause? Furthermore, how bold would it be to surmise that the entire organization of the universe, from the Big Bang to the present time, from the state of atomic dust to a thinking being like you and me, is orchestrated by a consciousness field, if we can express ourselves this way? For this is what the most advanced recent scientific propositions seem to suggest: the whole is mental!
What makes Middle Age humanity primitive in relation to ours? Is the Homo Sapiens Sapiens from this not too remote past the same as of present days? Just as human physiology connects us with mammals and exhibits numerous relics of earlier evolutionary stages that date back to the reptilian era, the human psyche is also a product of evolution and, therefore, it has numerous ancestral characteristics. Both physiology and psyche are in a progressive and constant evolution. However, when we speak of the human being in this article, we have in mind only their psychic world, their consciousness and their way of life and not biological aspects.
“While it is perfectly understandable to us that people die of advanced age or as the result of diseases that are recognized to be fatal, this is not the case with primitive man. When old persons die, he does not believe it to be as a result of age. He argues that there are persons who have grown much older. Likewise, no one dies as the result of disease, for there have been other people who recovered from the same disease, or never contracted it. To him, the real explanation is always magic. Either a spirit has killed the man, or sorcery has done so. Many primitive tribes recognize death in battle as the only natural death.” (Jung, 2011)
A major mistake of our current civilization is to regard human beings as the center of all creation. We have reached a scientific development that allows us to understand the physical world and exercise a certain level of control over it. Although this process has drastically improved our quality of life, it also led to other consequences. For instance, we deviated from understanding the whole as a living and dynamic system and, instead, we started to consider nature as something at our service (since we are the center of the Earth’s life system). Our achievements fueled vile feelings, such as pride, vanity, greed, arrogance ... as power normally does when in immature and unskilled hands. The loss of a systemic perspective of life represented the death of Gaia! The tree of life, an archetypical representation of the systemic thought of so many ancient cultures, ceased to make sense to us and was reduced to beautiful representations in jewelry and other artifacts often acquired as souvenirs. Another consequence of the exacerbated modern scientism is the fragmentation of the mythological, mystical, religious or spiritual element in the fabric of our culture: the death of God, as brilliantly stated by Nietzsche. We have become excessively rational, to the point of considering ourselves not only capable, but close to unlocking all the secrets of nature and life. This mindset was evident at the time of the Human Genome Project (from 1990 to 2006), when we supposed that the decoding of our genome would finally explain everything about us. It again can be observed at the present time, for instance, through the audacious assumptions (or even concerns) that artificial intelligence could eventually triumph over human beings. However, neither the human genome mapping revealed our origins or explained everything about humans, nor is artificial intelligence bringing us significantly closer to understanding consciousness or life simply because our machines can perform complex logical operations and store large sums of data. On the contrary, the more we study, the more we are invited to reflect on the complexity of life and consciousness.
An honest and levelheaded reflection invariably leads us to the conclusion that we forgot who we are and know little about our origins, destinations or purposes. The factors described in the preceding paragraph clearly elucidate certain aspects of our current civilization and shed light onto some of the issues we observe in our relationship with planet Earth and the multiple beings that compose its life system. We could, therefore, consider the mindset of “archaic man", as described by Jung, in relation to our current civilization in order to develop better foundations for a future civilization. As a matter of fact, primitive men (for instance, those from the Middle Ages) are no more logical or illogical than we are; they simply conceive the world through different cultural perspectives. What distinguishes us from them are the assumptions that underlie and order our worldview, which is evidenced by the following excerpt:
“A woman I know was awakened one morning by a peculiar tinkling on her night-table. After looking about her for a while she discovered the cause: the rim of her tumbler had snapped off in a ring about a quarter of an inch wide. This struck her as peculiar, and she rang for another glass. About five minutes later she heard the same tinkling, and again the rim of the glass had broken off. This time she was greatly disquieted, and had a third glass brought. Within twenty minutes the rim broke off again with the same noise. Three such accidents in immediate succession were too much for her. She gave up her belief in natural causes on the spot, and brought out in its place a "collective representation"—the conviction that an arbitrary power was at work. Something like this happens to many modern people—provided they are not too hard-headed—when they are confronted with events which natural causation fails to explain. We naturally prefer to deny such occurrences. They are unpleasant because they disrupt the orderly course of our world and make anything seem possible. Their effect upon us shows that the primitive mind is not yet dead.” (Jung, 2011)
Note how the failure to draw a logical explanation for the repeated breaking of the table led the woman to consider alternative “supernatural” causes to the effect at hand. As our present culture does not treat such matters as “natural” and dedicate minimum effort to researching and understanding them, it is somewhat normal for their happenings to be accompanied by fear. The unknown is indeed a common trigger of fear. However, what is unknown to us now was quite natural to many civilizations in the past, so that in order to go further we need to rescue what we have lost, or rather, rescue what we have forgotten along our evolutionary journey.
A lengthier discussion about the individuation process (inner-reform or self-development) is warranted here. Resolving past complexes allows for our healthy expression in the present (and, therefore, the construction of the future), in harmony with everything we have established as the autonomous consciousness state. In contrast, the absence of harmony yields to our expressing as a series of instinctive responses to poorly resolved traumatic stimuli that continues to generate similar life circumstances and similar personal dramas. We get stuck in a tangle of monoideistic thoughts and seriate, repeated events that prevents our personal growth. In fact, it prevents us from realizing who we are, where we come from and what we destine to. It prevents us from being in touch with ourselves. This is what, as Jung puts it well, makes “the man we call modern, the man who is aware of the immediate present, [to be] by no means the average man. (...) the mere fact of living in the present does not make a man modern, for in that case everyone at present alive would be so. He alone is modern who is fully conscious of the present.”.
“How totally different did the world appear to medieval man! For him the earth was eternally fixed and at rest in the centre of the universe, encircled by the course of a sun that solicitously bestowed its warmth. Men were all children of God under the loving care of the Most High, who prepared them for eternal blessedness; and all knew exactly what they should do and how they should conduct themselves in order to rise from a corruptible world to an incorruptible and joyous existence. Such a life no longer seems real to us, even in our dreams. Natural science has long ago torn this lovely veil to shreds. That age lies as far behind as childhood, when one's own father was unquestionably the handsomest and strongest man on earth.” (Jung, 2011)
“The rapid and world-wide growth of a "psychological" interest over the last two decades shows unmistakably modern man has to some extent turned his attention from material things to his own subjective processes. Should we call this mere curiosity? At any rate, art has a way of anticipating future changes in man's fundamental outlook, and expressionist art has taken this subjective turn well in advance of the more general change. This "psychological" interest of the present time shows that man expects something from psychic life which he has not received from the outer world: something which our religions, doubtless, ought to contain, but no longer do contain—at least for the modern man. The various forms of religion no longer appear to the modern man to come from within—to be expressions of his own psychic life; for him they are to be classed with the things of the outer world.” (Jung, 2011)
The rapid scientific and technological advancement of the last century has brought us comfort and quality of life and allowed us to dedicate more time to intellectual activities. However, its most profound impact may be related to the dissolution of our cultural roots. In a broader cosmological sense, the scientific and technological development our humanity has attained is likely to be still quite rudimentary. What really matters is the psychic and cultural revolution it provokes, increasing our access to information and reasoning ability, leading us to question cultural paradigms and connecting us continually more intense and extensively. If only a few centuries ago the social-cultural framework changed very little from one generation to another, nowadays we live in a fast-moving world that changes constantly and profoundly, year after year. In a still recent past, grandparents, parents and children very often shared the same beliefs, profession, village... that is, very little was changed between generations. The civilizing myths, the basis of the collective unconscious, were passed from parents to their children, as well as their craft, religion, education and almost everything else. The foundations of those societies remained quite stable across multiple generations. Life was predominantly agrarian; time moved more slowly. But then the factories came, and life on Earth became urbanized. We barely had time to absorb this profound change and the world was digitalized... and we connected globally through the internet... and the machines moved from factories to our bodies; they are now ported by us practically all the time. Today's world has detached almost completely from its roots, its traditions. The civilizing continuity once observed is no longer verified. Equipment only 2 or 5 years old is mostly obsolete and humanity continues to reorganize its life system in line with advances in science and technology. It is not for nothing, therefore, that present day humanity is anxious, depressed, confused and holds a feeling of emptiness of which it does not understand the origin or the applicability. Too many people want to serve, but we don't know how. We don't know who to share such perspectives with or where to start. We feel alone and misunderstood. We want to reestablish ourselves on more solid bases, but the world is invariably liquid, as expressed by Zygmunt Bauman. Erich Neumann made astonishing considerations regarding the phenomenon of disintegration of our cultural legacy about fifty years ago, some of which are better observed today and justify further studies to be conducted later. At the time being, we simply present the following excerpt:
“The global revolution which has seized upon modern man and in which storm center we find ourselves today has, with its transvaluation of all values, led to a loss of orientation in the part and in the whole, and daily we have new and painful experience of its repercussions in the political life of the collective, as well as in the psychological life of the individual.” (Neumann, 1954)
What’s happening with the archetypes of the human mind in this moment of profound transformation of our collective unconscious? Which profound shifts are happening in the core of human souls that now find themselves reincarnated in a world that presents itself as a matrix of infinite possibilities? Surrounded by answers provided by the religions, the sciences, or by more spiritualist or esoteric currents, we are called to position ourselves more decisively; and our positioning redefines the world’s progress... There is a constant interaction between our internal and external realities that is slowly crafting a New Humanity and a New Earth. What new reality do we want to co-create? Should we indeed completely break ties with the past, abandoning all our civilizing legacy?
"A higher level of consciousness is like a burden of guilt. But, as I have said, only the man who has outgrown the stages of consciousness belonging to the past and has amply fulfilled the duties appointed for him by his world, can achieve a full consciousness of the present. To do this he must be sound and proficient in the best sense – a man who has achieved as much as other people, and even a little more. It is these qualities which enable him to gain the next highest level of consciousness.
I know that the idea of proficiency is especially repugnant to the pseudo-moderns, for it reminds them unpleasantly of their deceits. This, however, cannot prevent us from taking it as our criterion of the modern man. We are even forced to do so, for unless he is proficient, the man who claims to be modern is nothing but an unscrupulous gambler. He must be proficient in the highest degree, for unless he can atone by creative ability for his break with tradition, he is merely disloyal to the past." (Jung, 2011)
AUTONOMY, THE CATALYST OF THE NEW HUMANITY
Many people consider themselves ready to establish a new society, ignoring the extent to which they are automatons of heteronomous ideologies. There are no shortcuts to the process of spiritual growth. No generation should be naive enough to believe that it will transcend its entire legacy prior to fully absorbing and resolving it. We cannot build a brighter future while harboring dark lumps in our hearts. Thus, we must be careful not to fall into common mistakes, such as transferring the responsibility for social change to the succeeding generation or considering to already have complete answers for the development of a fraternal society. It is critical for present day’s youth to be educated and guided by mature generations. By this we do not mean that they should replicate the answers and choices made by their ancestors, but rather establish themselves in the world with sufficient knowledge and security as to find more grounded, lucid and autonomous answers, following a deeper connection with what is usually referred to as Natural Law or Natural Moral Law.
“614. What is natural law? “Natural law is God’s law. It alone ensures the happiness of human beings. It shows them what they should or should not do, and that they only suffer when they deviate from it.” (Kardec, The Spirits' Book, 1857)
When this process is not followed, the expression of “pseudo-moderns” is often observed, as pointed out by Jung:
“As a matter of fact, a great horde of worthless people give themselves the air of being modern by overleaping the various stages of development and the tasks of life they represent. They appear suddenly by the side of the truly modern man as uprooted human beings, bloodsucking ghosts, whose emptiness is taken for the unenviable loneliness of the modern man and casts discredit upon him. (...)
Many people call themselves modern—specially the pseudo-moderns. Therefore, the really modern man is often to be found among those who call themselves old-fashioned. He takes this stand for sufficient reasons. On the one hand he emphasizes the past in order to hold the scales against his break with tradition and that effect of guilt of which I have spoken. On the other hand, he wishes to avoid being taken for a pseudo-modern. ” (Jung, 2011)
Let’s agree, who are the pseudo-moderns if not those who pretentiously claim to be ready? Those who with minimum instruction and life experience consider themselves capable of dictating new rules for a more just and peaceful world? Those who disdain cultural traditions and arrogantly consider themselves somehow nobler or superior? Maneuvering masses of social ideologies which they consider knowing but that, ignoring the origins, they also miss their purpose: wealth and power. Often found among the idols of materialistic sciences, present-day pseudo-moderns make significant noise, but contribute very little to real planetary reforms. Many of them have sincere intentions but are still far from ready. Almost no one is ready! We have not yet identified or faced a great deal of our inner shadows and it is not possible to reform the world when our own house is still a mess!
We believe that it is not an exaggeration to assert that all Earth civilizations, from the past to the present, were established on heteronomous bedrock clearly expressed through their institutions, religions and legal system. Heteronomous values were and are entrenched in culture, rooted in what is typically referred to as common sense. If you are not familiar with the concept of heteronomy, take it as the opposite of autonomy, that is, an ethical system in which the rules of conduct come from the external environment and are imposed on the individual. "Hetero" in Greek means "diverse" and "Momos", "law" or "rules". Thus, the condition of being governed, coerced, or under the external dominance is inherently heteronomous.
Most of us believe to be living in freedom, alienated from how many values, ideas and ideals have been taught, inspired to or imposed on us. We are for the most part physically free, somewhat emotionally resolved, but still largely chained to retrograde paradigms and still afraid to take on our sovereignty. Have you ever pondered about or sought to know the source of your thoughts? We are not referring to the author or personality that you believe to have coined this or that concept, but how such concepts have developed throughout history from thousands of apparently disconnected minds. Have you ever thought about the complex organization of nature and the universe? What intelligence governs this all? Are we alienated from it? Are we detached from it? How awake are we; precisely?
At this point, it must be clear that all religions are heteronomous. All of them seem to present a system of fixed beliefs and moral conduct, with mechanisms of reward and punishment devoid of a genuinely intimate relationship with the spark of Truth present in every human heart. We can say, therefore, that they characterize human attempts to interpret the Truth, but present no more than retrograde paradigms, crystallized in immutable dogmas. The concept of autonomy that we seek to establish here is based on the awakening of our inner faculties, on the connection that each individual (consciousness) can establish with the higher self and the whole.
Autonomous individuals are in harmony with the Natural Moral Law within their hearts and minds, which we can describe as the divine spark of love, root of our moral life. Exceptions aside, since they constitute a myriad of temporary deviations from the norm, no one necessarily needs a legal system to differentiate right from wrong. This knowledge is natural and innate to us, obviously at varied relative degrees – although all of us individually converge to the same full apprehension of the Truth. The legal system of each society simply expresses the collective perception of its members about what is perceived to be just and good.
Each of us exercise empathy and compassion. We all repent, we feel remorse, we self-punish ourselves even when no “crime” (understanding “crime” as a moral “law” or “rule of social conduct” imposed or established in a heteronomous way) is done. Our inner moral compass is not attached to the social rules to which we are subjected; it transcends them and have a life of its own. This profound knowledge leads us to the spiritual awakening and a greater awareness of our life’s purpose. A state of mystical transcendence, so to speak, is reached. It is a conviction of belonging to something much greater than Earth or the present moment – what we can call reasoned faith. The eyes of the soul are opened, a new being is born; in our view, that deserving of a New Humanity in a New Earth – an autonomous human being. Eckhart Tolle in “New Earth – Awakening to your Life’s Purpose” describes this new and emerging consciousness state well in the excerpt below:
“If you ignore your inner purpose, no matter what you do, even if it looks spiritual, the ego will creep into how you do it, and so the means will corrupt the end. The common saying “The road to hell is paved with good intentions” points to this truth. In other words, not your aims or your actions are primary, but the state of consciousness out of which they come. Fulfilling your primary purpose is laying the foundation for a new reality, a new earth. Once that foundation is there, your external purpose becomes charged with spiritual power because your aims and intentions will be one with the evolutionary impulse of the universe.” (Tolle, A New Earth: Awakening to your Life’s Purpose, 2005)
It is necessary that the concept of autonomy as a superior consciousness state as well as the social consequences of its mass establishment on Earth are sufficiently clear since they are the crucial points of this text. We believe that the establishment of autonomy at the heart of humankind is a sine qua non factor for the establishment of a profoundly new social reality - that which constitute a positive revolution to all institutions and human relations. No political, economic or social model in practice today will pass unchanged. This is due to the interiorization, or spiritualization, that naturally follows as a consequence of the autonomous consciousness state, making all human relations naturally more just and fraternal – a new order of a higher nature, originating from the intimate and integral human contact with the Natural Moral Law. Peace, justice and happiness can only be sustainably established when honestly emanating from the human heart. As Allan Kardec pointed out over 150 years ago:
“(...) fraternity, likewise charity, is neither imposed nor enacted; it must be in the heart and it will not be a system that will give birth to it if it is not there; otherwise the system will fail”. (Kardec, Viagem Espírita em 1862, 2007)
Let us see, therefore, how autonomy will transform our schools. Currently, according to our materialistic model, each child enters school as a blank sheet of paper. Each year, all of them – that is, human beings of the same age – are equally filled with information; after all, they all should attain a certain set of skills. When a child shows brilliance in a certain field, our present model does not know what to do. These rare "geniuses" are points outside the curve and the educational model was designed assuming that all children are “blank sheet of paper” and therefore "normal". They all should learn at the same pace. But is it really? How "rare" is genius? Do all, or even most children, need to learn each school subject at the same pace? Is every child enrolled in school really a blank sheet of paper? While learning, should they not try to apply the acquired knowledge in their lives to a higher degree? Should they not dedicate more time to those subjects that captivate them? How much preformatted information is imposed on us for years and then forgotten? Think! How much of what you learned in the first two decades of life continues to be useful to you? How much energy is directed towards simply having the correct answers on test day? Are those forgotten contents fully lost now? What have you really learned? Among some truly useful things, perhaps you have learned not to think for yourself, to continue to follow instructions, to keep things as they are. Perhaps you have learned to stifle your dreams, your natural talents and to behave in a heteronomous society. Perhaps this process leads you to postponing your original life’s purpose, misaligning you from your spiritual essence, disconnecting you from your creative source. The central point to be conveyed here is our low level of active participation in our own educational process, giving it presence and inputting to it elements that are unique to us.
“Peace begins where each of us can be the way we are, where each of us allows the other to be as they are and stay where they are.” Bert Hellinger – translated from text in Portuguese.
John Taylor Gatto, an American elementary school teacher, points out some of our educational problems very well in his books, from which we have selected the excerpts below:
“(...) the unlikeliest kids kept demonstrating to me at random moments so many of the hallmarks of human excellence — insight, wisdom, justice, resourcefulness, courage, originality — that I became confused. They didn’t do this often enough to make my teaching easy, but they did it often enough that I began to wonder, reluctantly, whether it was possible that being in school itself was what was dumbing them down. Was it possible I had been hired not to enlarge children’s power, but to diminish it? That seemed crazy on the face of it, but slowly I began to realize that the bells and the confinement, the crazy sequences, the age-segregation, the lack of privacy, the constant surveillance, and all the rest of the national curriculum of schooling were designed exactly as if someone had set out to prevent children from learning how to think and act, to coax them into addiction and dependent behavior. (...)
I dropped the idea that I was an expert whose job it was to fill the little heads with my expertise and began to explore how I could remove those obstacles that prevented the inherent genius of children from gathering itself. I no longer felt comfortable defining my work as bestowing wisdom on a struggling classroom audience. (...)
Successful children do the thinking I assign them with a minimum of resistance and a decent show of enthusiasm. Of the millions of things of value to study, I decide what few we have time for. Actually, though, this is decided by my faceless employers. The choices are theirs — why should I argue? Curiosity has no important place in my work, only conformity.
Bad kids fight this, of course, even though they lack the concepts to know what they are fighting, struggling to make decisions for themselves about what they will learn and when they will learn it. How can we allow that and survive as schoolteachers? Fortunately, there are tested procedures to break the will of those who resist (...)
Don’t be too quick to vote for radical school reform if you want to continue getting a paycheck. We’ve built a way of life that depends on people doing what they are told because they don’t know how to tell themselves what to do. It’s one of the biggest lessons I teach. (...)
I’ve noticed a fascinating phenomenon in my thirty years of teaching: schools and schooling are increasingly irrelevant to the great enterprises of the planet. No one believes anymore that scientists are trained in science classes or politicians in civics classes or poets in English classes. The truth is that schools don’t really teach anything except how to obey orders. This is a great mystery to me because thousands of humane, caring people work in schools as teachers and aides and administrators, but the abstract logic of the institution overwhelms their individual contributions. Although teachers do care and do work very, very hard, the institution is psychopathic — it has no conscience. It rings a bell and the young man in the middle of writing a poem must close his notebook and move to a different cell where he must memorize that humans and monkeys derive from a common ancestor.” (Gatto, 1992)
Have you ever wondered how would school look like if we could choose what to study according to our aptitudes, our vocations, our natural intellectual curiosities? Have you ever thought how much wiser and more capable we would be if our schools followed a more autonomous model? Would this be the way to go? Very well, only those who no longer accept contents devoid of personal signification and reasoning can consider themselves autonomous. An autonomous person is one who thinks for oneself, defends what believes in and believes in what knows with conviction! An autonomous person exercise integrity, presence and wisdom! 
We supplement the short explanations made about autonomy and its social ramifications with the following passage by Chico Xavier, which allows us to glimpse the possible consequences of more autonomous people entering the labor market.
“Action-work transforms the environment.
Service-work transforms mankind.
Paid tasks earn the gratitude of those who receive their benefits, but remain restricted to the world, in the lines of ordinary exchange.
The provision of a spontaneous deed, without any basis of reward, unfolds the influence of Heavenly Goodness that supports us all without payment.” (Xavier, Pensamento e Vida, 1958)
Think of “action-work” as being heteronymous, carried out by monetary needs and having a low impact in the spiritual development of those who execute it. “Service work”, however, is autonomous; it is done out of conviction and vocation, out of intimate intellectual curiosity, out of love – even when remunerated, it does not take money as its primary goal. If the Earth’s future is to harbor more autonomous individuals, then the autonomous and fraternal service of many is in our destiny, making co-creation, collaboration, empathy and justice a palpable reality.
“As our ascensional path widens, we understand more clearly the need to work for the sake of serving.” (Xavier, Pensamento e Vida, 1958)
AUTONOMOUS SYSTEMS AND EXOCONSCIOUSNESS
We spoke of education and work trying to demonstrate how significant is autonomy as a catalyst of a revolutionarily new planetary reality. We believe to have now achieved our goal of presenting the concept of autonomy and its potential for transforming human institutions and relationships. We understand that the subject is far from being exhausted, but we prefer to leave deeper refinements to a later time.
“The coherence of our universe tells us that all its stars and galaxies are connected in some way. And the astonishing fine-tuning of its physical constants suggests that at its birth the vacuum in which our universe emerged was not randomly structured. A previous universe is likely to have informed the birth of our universe, much as the genetic code of our parents informed the conception and growth of the embryo that grew into what we are today.” (Laszlo, 2017)
Observe the equilibrium of all natural cycles (carbon, nitrogen, oxygen, larger molecules such as water, carbon dioxide, etc.) or that present in a food chain. Harmony is maintained in all of these extremely complex systems, even with some external interference. There certainly is a threshold to such interference after which the system’s balance is irreparably disturbed. However, under lower levels of interference, the system is able of self-regulation and naturally restores its balance, even if this new state of equilibrium is not identical to its original state. We are dealing, therefore, with dynamic processes that utilize multiple mechanisms for adaptation and restoration, all of which are also extremely complex – biochemical reactions, reproduction and biological mutations are examples. What intelligence regulates them? Where is it located, how is it maintained and what is its origin? Note that all this incomprehensible expression of order is maintained by the Sun’s energy, the heart of our solar system and a small part of an even more complex galactic system we call Milky Way. In turn, the Milky Way is also just a small part of an even larger system, which is also part of another larger system... and so on. The human mind is far from understanding where this process takes us. The known universe has such high estimates that we can barely assimilate them. A current estimate (and we are certain that it is or will soon be out of date) consider the universe, if finite, as having about 10^(10^(10^122)) megaparsecs (1 megaparsec = 3.262e6 light-years). Our galaxy alone is about a hundred to a hundred and eighty thousand light-years in diameter and the nearest galaxy is about two and a half million light-years from ours. How do they all stay in balance? We know that in all this space, with complexities that we still know little about (such as dark energy and dark matter, black holes, etc.), if the speeds and distances between planets were not exactly what they are, the whole system would lose its balance. How to explain such harmony? Luck? Chance?
We could still say a lot about the notion of intelligent and interconnected natural systems as the basis of the functioning of the cosmos. In this text, however, we only intend to make basic reflections about the concepts of autonomy, fraternity and collaboration. Therefore, let us think of such systems as “autonomous”, understanding their dynamic balance as stemming from the active expression of higher intelligences that bring order to it. The explicit order is not random then, but “natural” and expressed in a harmonious and fraternal way in the cosmos, in all spheres of life. As already captured by the ancient Hermetic law, "As above" (macrocosms) "so below" (microcosms); “as below so above." The harmonic orchestra of the universe takes place on much larger scales than present day humankind admits. In other words, the divine creation life system is much larger and more complex than we suppose, being composed of a wide chain of implicit / explicit orders in harmony with each other. The perception of all that we are discussing now is imprinted in some of the most brilliant conceptions of modern science, such as David Bohm's concept of “implicit order” and Ruppert Sheldrake's “morphogenic fields”.
However, we wish to argue that autonomous systems are not a particularity of the physical universe, but also apply to moral life, institutions and human relations, whether at the individual or collective level. The state of autonomy must be observed, therefore, as a consciousness state characterized by a connection with higher dimensions or, if you prefer, as a state of connection with the Truth; making us part of an autonomous social system to which we are a source of order, harmony and sustainability.
As we have noted, when a certain critical mass of our humanity reaches this state of consciousness, Earth will turn into a very different planet. Although each human being perceives themselves to be less than a grain of sand in the ocean, there must also be a feeling of grandeur, of being part of an immense life system, the certainty of being connected to everything that exists.
Autonomous individuals certainly continue to ask, "what do I want out of life", but most importantly, they also ask "what does life want from me", "how can I be useful". Earth humankind’s attainment of the consciousness state we described as autonomous is also the inauguration of its exoconsciousness. We are then invited to co-create with other "grains of sand", intelligent beings scattered throughout the cosmos, also parts of a vastly complex autonomous system. The term "exoconsciousness" was coined by Rebecca Hardcastle, PhD as "(...) the innate ability of humans to connect, communicate, and co-create with extraterrestrials.". (Rey Hernandez, et al., 2018). Dr. Hardcastle adds that:
“The EH [Exoconscious Human] perspective, in which Humans are one race of beings, is a sane, healthy path forward for humanity, Earth, and our entry into the populated Conscious Cosmos of Beings. This process may provide for a functional means to maintain the independence and sanctity of the human—anchoring them to Earth and simultaneously opening innate abilities to relate to NHI (Non-Human Intelligence) beings throughout the cosmos and gradually moving respectfully into space. EHs affirm that the Earth’s galactic future will be determined by its sovereign citizens. This galactic future is based on the conscious co-creation of independent humans and all sentient beings of our planet. It may be accomplished by raising human consciousness through awareness of our seeded extraterrestrial NHI nature and connection. Consequently, EHs become aware of and integrate the NHI origins, dimensions, and abilities of their human consciousness. That’s a mouthful, but each word and overall concept has an important and collective interrelated meaning. More specifically, it suggests that EVERY human has an innate ability to connect with NHI and their civilizations. It means that human beings and NHI share common origins and biological star stuff. Further, humans possess multi-dimensional consciousness, and by virtue of consciousness, humans may be able to connect, communicate, and co-create with NHI. Speculative limits of human consciousness are false gods. We are way too early in developing multi-dimensional consciousness to set limits. It would be like a parent deciding their child should be limited, in any way.” (Rey Hernandez, Dr. Jon Klimo, & Dr. Rudy Schild, 2018)
As already expressed in this text, the Natural Moral Law imprinted on every human heart is like the divine seed connecting us with ourselves, our neighbor and everything else in the cosmos. We are part of a great living and dynamic system with consciousness expansion proportional to our ability to apprehend the Truth. In this way, our competence to manage a certain portion of the overall system (what may perhaps be understood as our "dharma") is directly proportional to our ability to apprehend and exercise the Truth at ever higher levels.
Interestingly, Allan Kardec, founder of spiritism, made seemingly similar considerations. Presuming the establishment of a new social order through a deeper collective perception of the Natural Moral Law, Kardec expresses himself as follows:
“(...) It will also be moral progress, seconded here by the progress of intelligence, that will unite humankind in the same belief, established on eternal truths, not subject to debate and, for this very reason, accepted by all. The unity of belief will be the most powerful bond, the most solid foundation of universal brotherhood, broken at all times by the religious antagonisms that divide people and families, which make it possible to see in the other enemies we must flee from, fight with or exterminate, in place of brothers that we should love. ” (Kardec, Revista Espírita: Jornal de Estudos Psicológicos, 1866)
As Kardec, many others have realized and announced the emergence of a new planetary reality. We expect that all of us will be tested, sooner or later, for the degree of awakening we have attained and the loyalty to moral acquisitions we maintain (understand this phrase as perception and expression of the Natural Moral Law), even in the face of injustice and death. Mature and balanced spirits do not bend to injustice but are loyal to their own conscience. We believe this to be the key for understanding the moral behavior of the great souls who have walked the Earth and whom, for the most part, have suffered the natural consequences of fidelity to their autonomy.
“Do not think my reader and friend that a readjustment of such proportions will be completed in just a few decades. (...) the third millennium will demand a good deal of work and reconstruction. This endeavor will encompass everything, from the financial and government regime to the life models of large cities and world’s metropolises, going through a broad process of educating the population for community life, cultivating respect for the environment, nature and the human being. An operation of this magnitude does not take place in a moment. We are at the beginning of a worldwide movement of re-urbanization, relocation, selection and re-education of the spirits on Earth.” [Message from the Spirit Ângelo Inácio psychographed by the medium Robson Pinheiro.] (Pinheiro, 2012)
This text is, therefore, a preannouncement of the dawn of the new times amid so many others. It is also an invitation to join forces for the co-creation of a new autonomous and exoconscious reality.
 Watch video by Professor Dr. Michio Kaku on types of civilization from the perspective of modern cosmological sciences: https://www.youtube.com/watch?v=YGyP1fbKVmk
 In fact, Jesus announced it over than 2000 years ago, although more recently we have a greater number of personalities referring more directly to the subject and discussing it in greater depth. We see this as natural, a sign of the coming of new times.
 How can we compare just a few centuries since industrial revolution, less than a century since the advent of the telephone and computer with the obvious sophistication of civilizations that lived through such advances hundreds of millennia ago? You could say this is a speculation – which is true – however, isn’t it a highly probable one? The use of electricity for simple purposes such as lighting was not a reality 150 years ago. Thus, by the term "broader cosmological sense", we mean that sense which considers the potential for technological development not yet even dreamed by terrestrial humanity, but certainly already reached by other civilizations in the immensity of the cosmos.
 Here it is worth recalling the famous phrase of Socrates: “I only know that I know nothing”.
 “Wisdom” (“Sabedoria” in Portuguese), as well as “Flavor” (“Sabor” in Portuguese), stem from the same Latin root “sapere”. Thus, to achieve wisdom, it is not enough to memorize data, it is necessary to “flavor” it. It is necessary to establish meaning, an intimate connection with the content to be known.
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Article Written by the Academy Fraternitatem Founders