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