The Economy and Its Fundamental Task

The economy is a social field whose fundamental task is to create the conditions for meeting the basic needs of every individual and for the well-being of humanity, including care for the environment.

Just as politics is concerned with leading and organising society into a functioning whole, the economy is concerned with its material side. It creates the material conditions of life for individuals and society as a whole.

That is why politics and the economy are so important and closely connected. The life of each of us is strongly shaped by the way they function.

In a narrower sense, political and economic systems directly shape these two fields. They determine their institutions and political and economic relations.

Today’s economic system, supported by politics, creates great inequality: on the one hand, widespread poverty and hunger, and on the other, immense wealth for a small part of humanity. This inequality is one of the root causes of the world’s greatest problems: social conflicts, wars, migration, the climate crisis and more.

Political and economic systems are built by people. They therefore change in line with our values and beliefs. Of course, more powerful actors have greater influence, but it is still people who shape, accept and maintain a particular political and economic system.

This means that we can also change these systems, which is good news. The first change needed is a shift in the economic system, since it causes many of the world’s greatest problems and crises.

The economy must not be separated from human values such as compassion, care for others, solidarity, respect and, ultimately, love. We cannot simply separate it from life and say that it is merely business as usual.

We cannot be caring parents, loving partners, good friends and considerate neighbours, and then, in companies and corporations, destroy the environment, exploit people in poorer countries and undermine their economic systems through financial instruments. These things simply do not belong together.

The way we behave towards those closest to us should also guide our behaviour towards all other people, in politics, companies and other institutions. The economy should express the best in human beings, not the worst: selfishness, greed, competitiveness and hatred.

Therefore, the fundamental task of the economy can only be fulfilled through compassion, solidarity, respect for others and the capacity to express love. In practice, especially in the economic sphere, these human qualities are expressed as the sharing economy.

Maitreya: A Message for a World in Crisis

Amid widespread political, economic and social crisis, many people are seeking a new direction. Share International presents Maitreya as a response to this search, describing him as a central figure expected by several major religions under different names. 

Maitreya is not presented as the founder of a new religion, but as a teacher and guide for all people. His message, intended for everyone, calls on humanity to recognise itself as one family and to create a civilisation based on sharing, justice and global cooperation.

This message speaks directly to today’s persistent inequalities. Share International summarises Maitreya’s priorities as ensuring universal access to food, water, housing, healthcare and education, as well as the restoration of the environment.

Sharing is the central principle, not merely as charity, but as a foundation for organising human life, economics and international relations. A more just and equitable distribution of resources and technology could help humanity move towards peace, trust and balance. According to Share International, Maitreya’s role is to inspire humanity to take these steps and to create a more just and sane world for all.

Maitreya’s message is clear: humanity’s future depends on cooperation, sharing and meeting the needs of all people. It is not only a call to belief, but also a call to responsibility: to ensure that no one is deprived of life’s basic necessities and to recognise that the health of the planet and the well-being of humanity are inseparable.

Source: Share International, “Maitreya the World Teacher”

Commercialisation

Commercialisation, which encourages competitiveness, self-interest, greed, and complacency, dominates modern economic and social thinking. It contributes significantly to widening social disparities and deepening economic inequality.

To understand the prevailing meaning of today’s global economy, it is essential to explore the phenomenon of commercialisation—a mindset shaped by the growing influence of market forces. Commercialization creates both external and internal conflicts—war, as discussed by Mohammed Sofiane Mesbahi in his publication, Commercialization: The Antithesis of Sharing:

"In truth, commercialisation is nothing less than a silent war, a war against humanity’s growth and evolution. This statement cannot be emphasised strongly enough: commercialisation is a war. Not just a war between different sides, between competing nations or rival tribes, but a war in itself. It is a war that is being waged within every household, community and nation because commercialisation is so devious, so intelligent, that it precisely knows the weaknesses of humanity. It knows our emotional nature intimately well because this is where it resides, and from where it manipulates us.”[1]

The word commerce comes from the Latin commercium,[2] a combination of com (together) and merx (merchandise). Throughout history, the trading of goods has been an essential human activity. Trade fostered connection and cooperation among communities; it led to the creation of markets, the invention of money, and the emergence of complex economic and social systems.

In recent decades, however, trade has expanded beyond the economic sphere and evolved into a worldview—a way of thinking that treats nearly all goods, resources, and human activities as means to generate profit. This is the essence of commercialisation.

Today, virtually everything is commodified and subjected to commercialisation. Not only goods and services, but also natural resources, public institutions, knowledge, culture, human relationships, and even human beings, are being turned into commodities to be bought or sold on the market.

While profit has historically been an inherent aspect of trade, in today’s world, it has become the overriding purpose, not just of commerce but of nearly all economic and even social activity. It is no longer about earning a decent living but about generating continuous and ever-increasing profit, often disconnected from real human needs. Wealth accumulation has become an end in itself, and in the process, some of the most destructive human tendencies—greed, selfishness, and hyper-competitiveness—have been amplified.

Commercialisation has now permeated nearly every aspect of life. It has infiltrated healthcare, education, housing, food and water supply, culture, nature, and even our intimate relationships. The profit motive influences decisions at every level of society, frequently at the expense of compassion, fairness, and human dignity.

Consider the following:

• Nearly 800 million people are hungry in a world with more than enough food. Yet food is traded on financial markets as a speculative commodity. Meanwhile, celebrity chefs earn fortunes preparing luxury meals. Is this not grotesque?
• Around half of the global population doesn’t have access to basic medical care. Preventable diseases cause immense suffering and countless avoidable deaths.
• Housing has become a speculative asset, pushing millions out of the market. Young people cannot afford homes, to gain independence or start families, while entire neighbourhoods are converted into tourist rentals and profit-driven accommodations.

These are direct consequences of commercialisation. Human suffering is rationalised as 'economic reality', while profit is exalted above all else.

Commercialization fosters not only greed and competition but also indifference and complacency. It isolates us, making us self-centred and focused on personal gain while blinding us to the suffering of others. This distortion of our values erodes the social fabric, leading to a deepening global inequality that becomes increasingly dangerous.

It is essential to recognize that this situation is not inevitable. Commercialisation is a mindset—a dangerous one—but it is a mindset we have the power to change. Sharing is the noble path away from the edge of the abyss to which commercialisation has brought us.

From the e-book: Meditations on the Sharing Economy

Endnotes

1 Mesbahi, M. S. Commercialisation: The antithesis of sharing. Share The World's Resources. Retrieved from https://sharing.org/information-centre/articles/commercialisation-antithesis-sharing

2 Wiktionary. Commercium. Retrieved from https://en.wiktionary.org/wiki/commercium

Picture: ChatGPT

The commons of humanity

The commons of humanity is the foundation for the resources, goods, and services essential to meeting basic human needs and ensuring the well-being of humanity. They must be managed with care, responsibility, and sustainability.

The commons encompasses all that meets basic human needs and supports human well-being and development. In this context, the concept of the commons can be meaningfully connected to oikos, the root of the word economy (from Ancient Greek oikonomia). Oikos “is a Greek word that refers to the family, the family’s property, and the home“.[1] It represents the foundation of survival and prosperity for both the household and its members.

In its broadest sense, oikos can be understood as both humanity (the family) and the Earth (the home), together with all its wealth—that is, the commons (the shared property of humanity).

The second part of the word economy, nomos, means 'law' or 'management'. It implies the wise and responsible stewardship of shared resources for the benefit of the entire household—or, more broadly, for all of humanity.

It is also important to note that the word ecology originates from the same root, oikos, combined with logos, meaning 'study' or 'discourse'. The term ecology was coined in 1866 by the German scientist Ernst Haeckel. It was originally defined as “the natural science of the relationships among living organisms and their environment.”[2] Today, ecology also encompasses the protection and care of the environment, which we can understand as oikos in its broadest sense—the entire planet.[3]

Thus, the true purpose of the economy is to wisely manage (nomos) the commons—the Earth and its wealth (oikos)—for the common good[4] of the human family.

The commons includes not only natural elements such as land, oceans, rivers, forests, minerals, and the atmosphere but also humanity's heritage, such as cultural and architectural heritage, knowledge, and skills.

However, the commons does not usually directly satisfy human needs. They become economic resources when used to produce goods and services that meet essential needs. A simple illustration:

• Food products, such as bread, rice, vegetables, fruits, and dairy, are goods that meet human needs, supported by trade, transportation, and other services.
• To produce these food products (goods), we need resources such as land, seeds, water, and energy—all of which originate in the commons.

In other words, the commons is humanity's shared wealth transformed into economic resources used to produce goods that satisfy basic needs. However, the boundaries between commons, resources, goods, and services are often blurred in practice.

As commons is transformed into economic resources, they often become property—owned by individuals, companies, or governments. This is not inherently problematic as long as the fundamental goal remains the satisfaction of human needs and the well-being of all.

However, in today's world, natural and social resources are increasingly being used for private profit rather than for the common good—a trend known as the commercialization of the commons.

Commons that rightfully belongs to all of humanity are increasingly being reduced to market commodities—bought, sold, and manipulated for profit. The consequences are severe: hunger, poverty, and environmental degradation. Commercialisation is not merely harmful—it is profoundly destructive.

The sharing economy offers an alternative: an approach that places the commons—and the economic resources derived from them—at the service of human needs and planetary well-being. It seeks to ensure that humanity's true wealth—the commons—is used to produce and fairly distribute the goods and services that sustain life and support its flourishing.


Endnotes

1 PHmuseum. OIKOS. Retrieved from https://phmuseum.com/projects/oikos; Wikipedia. Oikonomos. Wikipedia. Retrieved from https://en.wikipedia.org/wiki/Oikonomos

2 Wikipedia. Ecology. Retrieved from https://en.wikipedia.org/wiki/Ecology

3 The understanding of the concept oikos can be further expanded, as illustrated by the following passage: “The Greek word for household is oikos, which means the words ecology (oikos-logos, the studied knowledge of our planetary household), economy (oikos-nomos, the management of the household), and ecumenicity (oikou-menikos, an openness to the worldwide household) all share a basic orientation to home.” (Interfaith Center for Sustainable Development. The Oikos of God: Economy and Ecology in the Global Household. Retrieved from https://interfaithsustain.com/the-oikos-of-god-economy-and-ecology-in-the-global-household/)

4 “In philosophy, economics, and political science, the common good (also commonwealth, common weal, general welfare, or public benefit) is either what is shared and beneficial for all or most members of a given community, or alternatively, what is achieved by citizenship, collective action, and active participation in the realm of politics and public service.” (Wikipedia. Common good. Wikipedia. Retrieved from https://en.wikipedia.org/wiki/Common_good)

From the e-book: Meditations on the Sharing Economy

The Crash at the Gates

Since the global financial crisis of 2007–2008, stock markets have generally experienced steady growth. A striking example of this is the Dow Jones Industrial Average (DJIA), one of the world’s oldest and most influential stock indices. The Dow Jones hit its lowest point on March 6, 2009, dropping to 6,469.95 points after losing more than half of its value since October 2007. Another sharp decline occurred during the COVID-19 pandemic, when the index fell to 18,591.93 points on March 23, 2020 — down from 29,551.42 points just weeks earlier on February 12, 2020 — a drop of about 37%.

Today, the Dow Jones stands at approximately 43,900 points (as of August 7, 2025), and even surpassed 45,000 points on July 23, 2025. This means the index has surged by an impressive 595.7% since its 2009 low, while the U.S. real GDP grew by approximately 54.6% during the same period (from $15.2 trillion to $23.5 trillion). In other words, the Dow Jones has grown about ten times faster than the real economy.

What can we conclude from these figures? Stock indices, which reflect the value of financial capital and investor expectations, have grown significantly faster than the real economy in recent years. This suggests that current market valuations may be overinflated and disconnected from economic fundamentals. It also highlights how stock market crashes tend to occur cyclically — roughly every few years — and have a strong impact on the broader economy and society.

Today, there are numerous potential triggers that could spark a major stock market crash at any moment — including political uncertainty, high tariffs and debt levels, wars, the climate crisis, and other global challenges.

We may not have prophetic powers to predict the exact timing of the next crash, but the data and historical patterns strongly suggest it is only a matter of time. And the consequences of such crashes are well known — we only need to recall the crash of 1929, which shook the world to its core.

Perhaps now is the time to take a different path. If we continue bailing out the most reckless and greedy players in the great casino that modern financial markets have become, we will remain trapped in a cycle of crisis — one that fuels wars, social unrest, poverty, hunger, and environmental destruction. Perhaps the moment has come to reset the economic system and base it on the principles of justice and the fair sharing of resources. The time has come for the sharing economy.

Sources:

· Meditations on the Sharing Economy

· U.S. Bureau of Economic Analysis (BEA)

· International Monetary Fund (IMF) – World Economic Outlook

· Congressional Budget Office (CBO)

· Wikipedia: United States bear market of 2007–2009

· Wikipedia: 2020 stock market crash

· MarketWatch: Will the stock market tumble back to its coronavirus lows?

· Yahoo Finance: Dow Jones Industrial Average Historical Data

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.