The health of humanity

“Of all these processes, the circulation of the blood stream is the symbol, and the clue to the establishment of the world order lies hid in this symbology—free circulation of all that is needed to all parts of the great framework of humanity. The blood is the life, and free interchange, free sharing, free circulation of all that is required for right human living will characterise the world to be. Today these conditions do not exist, the body of humanity is diseased and its internal life disrupted. Instead of free circulation between all parts of the life aspect, there has been separation, blocked channels, congestion and stagnation. It has needed the terrific crisis of the present to arouse humanity to its diseased condition, to the extent of the evil which is now discovered to be so great, and the diseases of the "blood of humanity" (symbolically understood) so severe that only the most drastic measures—pain, agony, despair and terror—can suffice to establish a cure.” [1]

Let us imagine humanity as a single, unified organism—one body—and compare it to the body of an individual. (Such a comparison is, in fact, quite appropriate.) A person whose body functioned the way humanity does today would be seriously ill. We know we are healthy when all parts of the body are in balance, and when every organ and every cell can perform its function. The health and well-being of the smallest part always depend on the whole, and vice versa.

We can see, then, that in some parts of humanity, large amounts of beneficial substances or goods are accumulating—far more than are needed—while in many other, even more numerous parts, there is severe deprivation. The 'wealthy' parts of this body behave as if they were separate from the whole and could live their own independent life. And yet, can the brain thrive if the lungs are diseased? Can the heart function properly if the kidneys are failing? Can the muscles do their job if the intestines are failing? And so on.

Blood, both in a symbolic and literal sense, represents life itself. It carries beneficial substances, removes harmful ones, nourishes, and connects all the cells of the body. Symbolically, blood is the central part of the organism's economic system. If blockages arise in the bloodstream—if certain vessels are closed or nearly impassable—the organism will soon become seriously ill. Is this not, in fact, a description of the current state of humanity?

So, what do we need for the health of humanity? "The free circulation of all that is needed to all parts of the great framework of humanity. The blood is the life, and free interchange, free sharing, free circulation of all that is required for right human living will characterise the world to be." [2]

In other words, every human being must be enabled to meet their basic needs without obstruction—that means access to food, clean water, clothing, adequate shelter, healthcare, social protection, and education. These are the basic needs of every person on Earth, as well as their fundamental human rights.

And how can this be achieved? Through the sharing economy. [3] This is the remedy the great organism of humanity needs to live in peace, health, and prosperity.




Endnotes

[1] Alice Bailey & Djwhal Khul: Esoteric Healing. https://www.lucistrust.org/online_books/esoteric_healing_obooks

[2] Ibid.

[3] Rok Kralj: Meditations on the Sharing Economy. https://www.ekonomijadelitve.com/uploads/1/3/9/7/139784417/meditations_on_the_sharing_economy.pdf

Basic human needs

Basic human needs include food, clothing, housing, medical care, social services, and education. These are fundamental human rights.

Every person needs, at a minimum, adequate nutrition (including clean drinking water), clothing, housing, medical care, social security, and education to survive and thrive. These essential needs are formally recognized in international law, most notably in Article 25 of the Universal Declaration of Human Rights:

“Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.”[1]

Article 26 of the same declaration affirms the right to education, which is also a fundamental human need. In the modern world, without at least a basic education, an individual cannot become completely independent or fully realize their potential as a human being.

“Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.”[2]

When these basic needs are not met, the consequences are devastating: suffering, hunger, preventable disease, and even death. People deprived of life’s essentials often experience humiliation, social exclusion, and violence. Instead of learning, working, or developing their potential, they are forced to devote their time and energy to mere survival. They live in constant uncertainty, often unsure where their next meal will come from. Such conditions can drive individuals into exploitative labour, perilous migration, or even crime—not out of choice but out of sheer desperation.

Meeting basic human needs is the foundation of well-being—for both individuals and society. True well-being means that everyone’s needs are met, without barriers and that all people can lead a peaceful, safe and healthy life.

Beyond material necessities, well-being also encompasses health, education, social inclusion, a clean environment, access to quality public services, and personal growth and happiness opportunities.

To capture this broader vision, some countries now use indicators such as Gross National Happiness (GNH)[3]—pioneered in Bhutan—which assess not only economic performance but also spiritual, cultural, social, and environmental well-being. GNH is defined as a “multidimensional development approach seeking to achieve a harmonious balance between material well-being and the spiritual, emotional and cultural needs of society.”[4]

As His Majesty King Jigme Khesar Namgyel Wangchuck, Bhutan's leader, said: “To me, GNH is simply development with values.” [5]

How can we speak of real development today when a large part of humanity still suffers from a lack of basic necessities? Today, development is nothing more than rampant and destructive economic growth without any human values. Can we even call that development?

Meeting basic human needs is, therefore, not merely an economic or social objective—it is the moral and practical foundation of a just society and a thriving humanity. It is also the economy’s most essential and urgent task.


From the e-book Meditations on the Sharing Economy


[1] United Nations. Universal Declaration of Human Rights: Article 25. Retrieved from https://www.un.org/en/about-us/universal-declaration-of-human-rights

[2] Ibid.

[3] Wikipedia. Gross National Happiness. Wikipedia. Retrieved from https://en.wikipedia.org/wiki/Gross_National_Happiness

[4] GNH Centre Bhutan. History of GNH. Retrieved from https://www.gnhcentrebhutan.org/history-of-gnh/

[5] Ibid.

Economy

The economy is a domain of society that must create the conditions necessary to meet everyone’s basic needs and ensure the well-being of humanity, including care for the environment.

Politics governs and coordinates the various domains of society—such as the economy, medical care, education, culture, and more. It integrates these domains into a coherent and functional whole, whether at the level of a local community, a city, a nation-state, or the global level. The economy[1] is one of these domains, yet it plays a unique role: to ensure the provision of goods and resources essential not only for individual survival but also for the flourishing of the entire society.

Politics and the economy should not be viewed as separate spheres, as their objectives often align. Their shared goal is the overall well-being of society. Symbolically, politics and economy can be seen as the 'father and mother' of society—whether a family, a community, a nation, or the world—jointly responsible for the welfare of all their members.

Today’s economic system is highly efficient at producing goods, yet it fails dramatically in distributing them equitably. Widespread hunger and poverty persist—not because of a lack of resources, but due to a profoundly unjust global distribution of wealth. Moreover, the system’s intense competitiveness harms the environment and the countless living beings with which we share the Earth.

Some economists and politicians frequently invoke the phrase “survival of the fittest”, allegedly a natural law, to justify this competitive economic order. Yet even Charles Darwin, the father of evolutionary theory, wrote in The Descent of Man (1871):

“Those communities which included the greatest number of the most sympathetic members would flourish best and rear the greatest number of offspring.”[2]

It is no coincidence that the ancient Greek word for economy—oikonomia[3]—is rooted in the concepts of home and family. Oikos refers to the household and its property, while nomos (law) implies management or stewardship. In its original sense, the economy meant the careful management of resources—of both the home and its environment—to sustain the life and well-being of the family.

When extended to a broader scale, oikos may be understood as the local community, the country, or even the entire planet—and the economy becomes the stewardship of collective well-being. Thus, the economy is not merely about wealth or trade; it is about caring for the human family and its shared home, the Earth.[4]


From the e-book Meditations on the Sharing Economy


[1] In this discussion, we use the term 'economy' to refer to the actual system of production, distribution, and consumption, distinguishing it from 'economics', which is the academic discipline. The sharing economy is not a new branch of economic science; rather, it aims to transform the economy and, by extension, society.

[2] Darwin, C. (2000). The descent of man, and selection in relation to sex. Project Gutenberg. Retrieved from https://www.gutenberg.org/ebooks/2300

[3] Wikipedia. Oikonomos. Wikipedia. Retrieved from https://en.wikipedia.org/wiki/Oikonomos

[4] Economy and ecology are not closely related by coincidence. While economy is derived from the Greek words oikos (household) and nomos (management or law)—meaning the management of resources and the environment for the well-being of the household—ecology comes from oikos and logos (study or discourse), referring to the study of relationships between living beings and their environment, and, in more recent times, also the care for the environment.

We Share, Therefore We Are

"I think, therefore I am" (Latin: Cogito, ergo sum) is the famous dictum of the philosopher René Descartes. However, our intention is not to analyze this well-known philosophical statement. Instead, let us consider its economic counterpart, which might be phrased as "I Share, Therefore I Am" — a concept that has been in circulation for some time.[1] Yet, sharing is never a solitary act; it always involves multiple people. Thus, a more fitting expression would be: "We Share, Therefore We Are."

Sharing

Sharing is a fundamental principle, deeply ingrained in families and, to some extent, in broader communities. Within families, resources are naturally shared; we cannot imagine living together otherwise. Parents share with their children, grandparents, and each other. When someone falls ill, other family members provide for them—both materially and emotionally.

On a larger scale, states acknowledge the principle of sharing, primarily through taxation. These funds are then allocated to public services such as healthcare, social welfare, education, and infrastructure.

However, in today's world, commercialization increasingly threatens the principle of sharing, eroding the social bonds rooted in compassion, cooperation, and mutual support. At the heart of sharing and cooperation lies compassion—the instinctive response to another's suffering or need and the desire to help. Compassion, in turn, is the foundation of love, which extends beyond individuals or specific groups to embrace all of humanity.

Sharing: The Foundation of Our Existence

Human existence within a community depends on our ability to share with one another. We cannot survive in isolation. While temporary solitude may be possible, no one can truly thrive alone. In fact, we cannot even develop into fully realized human beings without growing up and living within a community.

Despite this, we are increasingly persuaded—especially by economists and certain politicians—that self-interest should be our primary concern and that society can only progress through competition and individualism. Yet, history and experience show otherwise. Societies that embrace competition, rivalry, and selfishness often find themselves in decline.

We Share, Therefore We Are

If we uphold the principle of sharing not only within families and local or national communities but also on a global scale, we can foster prosperity and peace. As we have already emphasized, compassion is the foundation of love, and within families, this love is expressed through the sharing of resources. Similarly, universal love can only manifest through global sharing and cooperation. (For further discussion, see: A proposal for the global sharing of basic goods.)

If we fail to uphold this principle, our communities will fragment, and we will find ourselves in a world ruled by the law of the strongest—a true jungle where survival depends on power rather than mutual support.

Let sharing be our motto, our guiding principle, and our foundation. Humanity cannot exist without sharing and cooperation. Thus, it is undeniably true:

We Share, Therefore We Are.

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[1] For example: I Share, Therefore I Am

A time for generosity, compassion, cooperation

The times ahead will undoubtedly be challenging. There are many challenges; one can hardly list them: the environmental crisis, global inequality, migrations, the coronavirus, the economic crisis etc. The response to this complicated situation will shape our future. We can isolate ourselves, become even more selfish and save ourselves and our countries, or we can stand in solidarity, compassion and solve the problems of humanity together. All of the issues we have listed are global, which means they affect us all, directly or indirectly.

We already know that we can solve the environmental crisis only together at the international level. Also, the outbreak of a new coronavirus can only be resolved or curbed by globally coordinated action. But there are other problems, too, which can we respond to through cooperation: migrations, inequality, poverty and hunger, the economic crisis, etc. We live in an interdependent world, which is why we must act together.

But we behave in the opposite direction. We love products and tourists from all over the world, we love to travel abroad, but we do not like to deal with problems that we may indirectly cause with our way of life. We only want what benefits us, but we don't want bad things or consequences. When tourists come, we look forward to them; but when the migrants arrive, we are angry. But both are part of the same world, part of related problems.

Let's look at the current situation realistically. Why is a coronavirus outbreak such a huge problem? Because it poses a threat to developed countries! For the developing countries, coronavirus is just one of many issues that have troubled it for decades. For them, the significant problems are malaria, diarrhoea, AIDS, hunger, unemployment, terrorism, wars, inaccessible education and health services etc.

The developed part of the world is now facing a problem that threatens the very foundations of a consumer or "pleasure" society. These fundamentals are unlimited consumerism, unlimited travel, the best food and selected products from around the world etc. Now that "pleasure" society is at stake. That is why the developed world now expects an "end of the world". That is why stock indexes are falling. That is why the media, politicians, bankers and business people are in a state of panic!

But this is not the end of the world. It is time for awakening. It is time for awakening from the illusion of a "pleasure" and complacent consumer society.

Let's look at the world as it is. Let us become solidary, compassionate, cooperate, help, share our abundant resources with our poor brothers and sisters, with whom we share this beautiful planet. Above all, we do not panic and do not complain about how lousy situation we are.

The world is waiting for our response. Let it be generous and heartful.

The end of times, and the beginning of the new

The impended war between the US and Iran, the massive fires in Australia, Brexit, the US impeachment, the outbreak of the coronavirus, the increasing chance of the new economic crisis and major stock market crash, the continued rise of intolerant policies etc. It seems like the year is 2020 apocalyptic, as if "the end of times" is coming. But more likely than this is an apocalypse, we are living in a time of great transition.

The end of the old economic and political paradigm

We have known for a long time that current economic system, based on selfishness, competition and greed, is crumbling. The commercialization and privatization of social services and the natural resources, stock market speculation, economic competitiveness, and the selfishness of nations (symbolized by Trump's call America First) are the means of this tenacious economic paradigm. We can see its consequences at every step: a devastated environment, climate change, global inequality that causes famine, widespread poverty and migration, social tensions and also wars.

This old economic paradigm of selfishness, competitiveness and greed is "faithfully" served by today's political system, which works for the benefit of large economic players (corporations, banks and other financial institutions, stock exchanges), instead of protecting the interests of the world's people and the planetary environment.

The long-awaited collapse of this economic paradigm is now happening before our eyes, triggered by the outbreak of a new coronavirus. This virus is not the cause, but the trigger of the collapse, because the economic system has actually stagnated since the last major financial crisis of 2008. This crisis was never really fixed because the major central banks "solved" or masked it with a massive amount of money, and governments with drastic austerity measures which causes huge inequality gap inside and between nations.

In the last days of February 2020, the coronavirus "infected" the world's stock exchanges. Why? Because China, "the engine" of global production and trade, temporarily almost stopped. Other countries soon followed. Production, transport, tourism and consumerism are slowing down or shrinking. Entrepreneurs and ordinary people have become cautious. This situation, however, means "death" for the economic system that has to grow all the time. Economic growth is a "token" in speculative stock markets, which are actually colossal gambling casinos, where our shared social and natural resources (the commons of humanity) become private assets.

This gambling system is now ending because of the microscopic virus. The stock markets are crashing, and trillions of dollars, euros and other currencies have been wiped out in recent days. They will soon affect the global financial and economic system.

Crisis as a decision for a new

Today we are talking a lot about the crisis - social, environmental, political, economic, financial - but we do not know what the word crisis actually means. The term derives from the ancient Greek noun "krisis", which originates from the verb "krinein", meaning "to decide." The crises are basically meant a turning point that requires our decision. We can choose to preserve the old or decide on the new.

A crisis is just like a disease that compels us to act. Maybe we go to the doctor, or we change our life patterns (how to eat, sleep, exercise, etc.). The worst is to do nothing because passivity causes the same as maintaining the old or the status quo. In other words, if we do nothing, we only deepen the disease or crisis because they don't go away by itself, not without our participation.

A painful transition period

The coronavirus is, in a symbolic sense, an expression of the disease in the "organism" of humanity caused by our excessive orientation to materialism. Materialistic orientation has found its "home" primarily in the economic field, where it is expressed as commercialization, consumerism, greed, selfishness, stock market speculation, privatization of natural resources etc. Thus, instead of meeting the basic needs of all people and the wellbeing of humanity and the environment, the economic system serves primarily to the excess wealth of the affluent individuals and countries.

And all those who have enormous (economic) wealth and (political) power, or both at the same time, forcibly cling to the old patterns and will try to do everything to preserve their privileges. But they won't succeed.

Because people are increasingly aware of this situation and will continually demand not only environmental and social justice but also economical. As soon as this movement for economic justice embraces the entire world, the "global agenda" will be "forced" by the demand for a global sharing of resources, which will be a crucial step towards entering a "new age" based on genuine international cooperation and sharing.

The beginning of the new

Many individual initiatives and movements for the sharing economy will soon evolve into a global demand to provide every human with necessities to meet basic needs in a way that doesn't threaten the global environment.

The global sharing economy will be based on global coordination of the distribution of essential goods between countries, i. e. the system of barter (more in the publication A proposal for the global sharing of essential goods). The aim of an economic system is thus becoming the needs of people, not just seeking profit and power of influential individuals and nations. On this basis, we will be able to build a more equitable global society that will begin to cope with the positive development of humanity and fixing the global environment.

If it seems to you that the end of time is coming, you are right, but at the same time, it is the birth of a new, better and healthier world.

Journey to the One human family

Journeys are a good thing. They also have negatives, including pollution of the environment, at least with the now dominant means of transport. However, they bring many benefits. Travellers usually come from developed nations and often travel to developing countries, returning at least a fraction of the money that is "exhausted" from there by the modern global economic system, so-called free market.

Indeed, something about travelling is priceless, namely the recognition that the people in distant countries are no different from ourselves. Therefore, each new conversation, each new meeting, contact, etc. brings humanity closer together and strengthen our belief that we all are but one family.

Why are journeys so appealing to us? We enjoy amazing landscapes, beautiful cities, a variety of cultures, poetry of languages and colourful people. However, let us focus on people. Are we so different? When we travel around the world, we find out that every human being is more or less like ourselves.

What are we, humans, striving for? If we are parents, we want to ensure our children's happiness and the best possible future no matter where we live - in nomadic tents, villages, slums, cities or megapolises. If we are children, we want a good education and best for our parents no matter where we live - in nomadic tents, villages, slums, cities or megapolises. If we are young, we want to create a home and a family, perhaps to travel abroad no matter where we live - in nomadic tents, villages, slums, cities or megapolises.

Why there are so many differences between us? We are born in different social, political and economic environments or systems, in different cultures, traditions and religions, we speak so many languages. All these things make us different. We are conditioned by the social, economic and political environment in which we are born. With the development of global media, especially the Internet, and with the expansion of travel, this conditioning is disappearing rapidly.

Our outward appearance is by no means cause of the distinction or even the divisions advocated by the extremists. Colour of skin in no way indicates to any particular characteristics of human beings (individuals in the family also have different colours of hair and eyes, but this does not in any way mean that one is smarter or more capable than others).

Any divisions based on the appearance or cultural, religious, linguistic or other characteristics are merely absurd and do not have any basis either in science nor in common sense. We all belong to one human family. Different cultures, religions, traditions and systems are just different ways of achieving human goals, which are the same all over the world: wellbeing and happiness; emotional, intellectual and spiritual development. The only critical differences between people are economic differences that human being divide between those who have too much and those who have too little goods. These differences are, however, inadmissible.

These differences can be significantly reduced or even eliminated by co-operation in the political field, and with a sharing economy that enables all people to achieve human goals that are equal for all, only the paths to them are "coloured" with the diversity of traditions, cultures and religions.

Travel, therefore, brings us together, but this is not enough. Through cooperation and sharing we are building solid bridges that genuinely connect us in one family, the One Humanity.