Lessons from Scandinavia

Why do the Scandinavian countries have the highest standards of living and best quality of life in the world?

The video makes 2 main points

  • When opportunity for education and employment is equal, talent is not wasted, and jobs can be filled with people most suitedto those jobs.
  • It is far cheaper to provide decent living and working conditions for everyone than to pay for ‘security’ measures to protect the haves from the desperation of the have-nots.

In America, how much of our GDP is spent propping up those dividing walls that protect privilege, in the face of opposition by the majority who recognize those walls as unfair?


Yes, please! I would like that very much.

One of the most important gifts you can give is to fully receive the gift of another. Today we have many ways of rejecting, or partially receiving, a gift. Anything we do to lessen the obligation implied by receiving is a form of rejection––for example, reminding the giver of what you gave her last year; implying that you deserve or are entitled to the gift; pretending that, whatever you received, you didn’t want it that much; or offering or insisting on paying….

To fully receive is to willingly put yourself in a position of obligation, either to the giver or to society at large. Gratitude and obligation go hand in hand; they are two sides of the same coin. Obligation is obligation to do what? It is to give without “compensation.” Gratitude is what? It is the desire to give, again without compensation, borne of the realization of having received. In the age of the separate self, we have split the two, but originally they are one: obligation is a desire that comes from within and is only secondarily enforced from without.

Clearly then, reluctance to receive is actually reluctance to give. We think that we are being noble, self-sacrificing, or unselfish if we prefer to give rather than to receive. We are being nothing of the sort. The generous person gives and receives with an equally open hand. Do not be afraid to be under obligation, to be in gratitude. We are afraid of obligation because, quite rightly, we are wary of “have to”; we are wary of forceful compulsion, wary of the coercion that underlies so many of our society’s institutions. But when we convert “have to” into “want to,” we are free. When we realize that life itself is a gift, and that we are here to give ourselves, then we are free….

Much of what goes by the name of modesty or humility is actually a refusal of ties, a distancing from others, a refusal to receive. We are as afraid to receive as we are to give; indeed, we are incapable of doing one without the other. We may imagine ourselves as selfless and virtuous for being more willing to give than to receive, but this state is just as miserly as its reverse, for without receiving, the wellspring of our own gifts dries up. Not only is it miserly, it is arrogant: What do we imagine to be the source of what we give? Ourselves? No. Life itself is a gift, life and all that nurtures it, from mother and father to the entire ecosystem. None were created through our own efforts. The same goes for our creative abilities, physical and mental, which some, intuiting this truth, might call God-given.

— Charles Eisenstein, from Sacred Economics

Money story

In the winter of 1981, I was privileged to attend a series of personal growth weekends with a remarkable group of people in the Boston area. We were fortunate to have two inspired, creative leaders and a group member who shared his large house with us, including several acres bordering a lake. Before anyone outside Seattle had heard of Starbucks, Ron had been heir to a different coffee fortune.

I had been wondering about the role of money in my life. After years of living as an itinerant piano teacher on about $4,000 per year, I had jumped to $9,000 when I took a half-time job at Physical Sciences, Inc, doing contract research for the Department of Energy. $9,000 was below the per capita GDP in 1981 America, and it was less than half what a factory worker might have earned. But I had been accustomed to communal housing, the Boston Food Coop, and bicycle transport, and to me $9,000 felt like money to burn.

I was looking for creative ways to give money away, supporting charities to which I had no particular connection, putting $5 bills in envelopes and mailing them anonymously to friends, using an out-of-state postmark. At the same time, I was bitter about capitalism, heartbroken that so many Americans were living in squalid conditions, and I felt like a victim. Yes—even as I had more money than I knew how to spend on myself, I felt that the system had cheated me, and I was aware of the ironic contrast between these two perceptions of my economic status.

1981 was the dawning of the Age of Aquarius, and Prosperity Consciousness was among the trendy New Age religions. The idea that just managing one’s attitude, one could be as rich as one wanted to be was a double-edged sword.

I brought a paper bag to the weekend workshop with about $200 cash, mostly in ones, but a few fives and tens and twenties intermixed. My idea was to burn the money in Ron’s marble fireplace, to stimulate me to explore my feelings and perhaps to help others in the group who might also benefit from the ritual. I convened a sub-workshop with that intent.

If I remember, there were about six or eight of us in the room, feeding dollars into the fire. It had a more dramatic effect on the others in the room than on me, even if their feeling was mostly bewilderment rather than transformational epiphany. But one person in the room couldn’t tolerate what we were doing, and protested that it was wrong, wrong, wrong. Ron actually reached his hand into the fireplace to retrieve the larger bills, and attempted to blow out the flames.

Image result for burning money

Today, I spend more than $9,000 per year, even in 1981 dollars, but I don’t feel richer, and the idea of burning money seems almost as alien to me as it was to Ron. I still like to give away money at all levels, but mostly in small, unexpected ways. I go through periods when I am anxious about money. I can’t say that I’ve outgrown the magical thinking of Prosperity Consciousness, but I’ve adopted a more generalized and amorphous belief that my needs will be provided. 

— JJM, 1/26/20

Sacred Economics

Are we so broken that we would aspire to anything less than a sacred world?

introduction to the book by Charles Eisenstein

The purpose of this book is to make money and human economy as sacred as everything else in the universe.

Today we associate money with the profane, and for good reason. If anything is sacred in this world, it is surely not money. Money seems to be the enemy of our better instincts, as is clear every time the thought “I can’t afford to” blocks an impulse toward kindness or generosity. Money seems to be the enemy of beauty, as the disparaging term “a sellout” demonstrates. Money seems to be the enemy of every worthy social and political reform, as corporate power steers legislation toward the aggrandizement of its own profits. Money seems to be destroying the earth, as we pillage the oceans, the forests, the soil, and every species to feed a greed that knows no end.

From at least the time that Jesus threw the money changers from the temple, we have sensed that there is something unholy about money. When politicians seek money instead of the public good, we call them corrupt. Adjectives like “dirty” and “filthy” naturally describe money. Monks are supposed to have little to do with it: “You cannot serve God and Mammon.”

At the same time, no one can deny that money has a mysterious, magical quality as well, the power to alter human behavior and coordinate human activity. From ancient times thinkers have marveled at the ability of a mere mark to confer this power upon a disk of metal or slip of paper. Unfortunately, looking at the world around us, it is hard to avoid concluding that the magic of money is an evil magic.

Obviously, if we are to make money into something sacred, nothing less than a wholesale revolution in money will suffice, a transformation of its essential nature. It is not merely our attitudes about money that must change, as some self-help gurus would have us believe; rather, we will create new kinds of money that embody and reinforce changed attitudes. Sacred Economics describes this new money and the new economy that will coalesce around it. It also explores the metamorphosis in human identity that is both a cause and a result of the transformation of money. The changed attitudes of which I speak go all the way to the core of what it is to be human: they include our understanding of the purpose of life, humanity’s role on the planet, the relationship of the individual to the human and natural community; even what it is to be an individual, a self. After all, we experience money (and property) as an extension of our selves; hence the possessive pronoun “mine” to describe it, the same pronoun we use to identify our arms and heads. My money, my car, my hand, my liver. Consider as well the sense of violation we feel when we are robbed or “ripped off,” as if part of our very selves had been taken.

A transformation from profanity to sacredness in money-something so deep a part of our identity, something so central to the workings of the world-would have profound effects indeed. But what does it mean for money, or anything else for that matter, to be sacred? It is in a crucial sense the opposite of what sacred has come to mean. For several thousand years, the concepts of sacred, holy, and divine have referred increasingly to something separate from nature, the world, and the flesh. Three or four thousand years ago the gods began a migration from the lakes, forests, rivers, and mountains into the sky, becoming the imperial overlords of nature rather than its essence. As divinity separated from nature, so also it became unholy to involve oneself too deeply in the affairs of the world. The human being changed from a living embodied soul into its profane envelope, a mere receptacle of spirit, culminating in the Cartesian mote of consciousness observing the world but not participating in it, and the Newtonian watchmaker-God doing the same. To be divine was to be supernatural, nonmaterial. If God participated in the world at all, it was through miracles-divine intercessions violating or superseding nature’s laws.

Paradoxically, this separate, abstract thing called spirit is supposed to be what animates the world. Ask the religious person what changes when a person dies, and she will say the soul has left the body. Ask her who makes the rain fall and the wind blow, and she will say it is God. To be sure, Galileo and Newton appeared to have removed God from these everyday workings of the world, explaining it instead as the clockwork of a vast machine of impersonal force and mass, but even they still needed the Clockmaker to wind it up in the beginning, to imbue the universe with the potential energy that has run it ever since. This conception is still with us today as the Big Bang, a primordial event that is the source of the “negative entropy” that allows movement and life. In any case, our culture’s notion of spirit is that of something separate and nonworldly, that yet can miraculously intervene in material affairs, and that even animates and directs them in some mysterious way.

It is hugely ironic and hugely significant that the one thing on the planet most closely resembling the forgoing conception of the divine is money. It is an invisible, immortal force that surrounds and steers all things, omnipotent and limitless, an “invisible hand” that, it is said, makes the world go ’round. Yet, money today is an abstraction, at most symbols on a piece of paper but usually mere bits in a computer. It exists in a realm far removed from materiality. In that realm, it is exempt from nature’s most important laws, for it does not decay and return to the soil as all other things do, but is rather preserved, changeless, in its vaults and computer files, even growing with time thanks to interest. It bears the properties of eternal preservation and everlasting increase, both of which are profoundly unnatural. The natural substance that comes closest to these properties is gold, which does not rust, tarnish, or decay. Early on, gold was therefore used both as money and as a metaphor for the divine soul, that which is incorruptible and changeless.

Money’s divine property of abstraction, of disconnection from the real world of things, reached its extreme in the early years of the twenty-first century as the financial economy lost its mooring in the real economy and took on a life of its own. The vast fortunes of Wall Street were unconnected to any material production, seeming to exist in a separate realm.

Looking down from Olympian heights, the financiers called themselves “masters of the universe,” channeling the power of the god they served to bring fortune or ruin upon the masses, to literally move mountains, raze forests, change the course of rivers, cause the rise and fall of nations. But money soon proved to be a capricious god. As I write these words, it seems that the increasingly frantic rituals that the financial priesthood uses to placate the god Money are in vain. Like the clergy of a dying religion, they exhort their followers to greater sacrifices while blaming their misfortunes either on sin (greedy bankers, irresponsible consumers) or on the mysterious whims of God (the financial markets). But some are already blaming the priests themselves.

What we call recession, an earlier culture might have called “God abandoning the world.” Money is disappearing, and with it another property of spirit: the animating force of the human realm. At this writing, all over the world machines stand idle. Factories have ground to a halt; construction equipment sits derelict in the yard; parks and libraries are closing; and millions go homeless and hungry while housing units stand vacant and food rots in the warehouses. Yet all the human and material inputs to build the houses, distribute the food, and run the factories still exist. It is rather something immaterial, that animating spirit, which has fled. What has fled is money. That is the only thing missing, so insubstantial (in the form of electrons in computers) that it can hardly be said to exist at all, yet so powerful that without it, human productivity grinds to a halt. On the individual level as well, we can see the demotivating effects of lack of money. Consider the stereotype of the unemployed man, nearly broke, slouched in front of the TV in his undershirt, drinking a beer, hardly able to rise from his chair. Money, it seems, animates people as well as machines. Without it we are dispirited.

We do not realize that our concept of the divine has attracted to it a god that fits that concept, and given it sovereignty over the earth. By divorcing soul from flesh, spirit from matter, and God from nature, we have installed a ruling power that is soulless, alienating, ungodly, and unnatural. So when I speak of making money sacred, I am not invoking a supernatural agency to infuse sacredness into the inert, mundane objects of nature. I am rather reaching back to an earlier time, a time before the divorce of matter and spirit, when sacredness was endemic to all things.

And what is the sacred? It has two aspects: uniqueness and relatedness. A sacred object or being is one that is special, unique, one of a kind. It is therefore infinitely precious; it is irreplaceable. It has no equivalent, and thus no finite “value,” for value can only be determined by comparison.

Money, like all kinds of measure, is a standard of comparison. Unique though it is, the sacred is nonetheless inseparable from all that went into making it, from its history, and from the place it occupies in the matrix of all being. You might be thinking now that really all things and all relationships are sacred. That may be true, but though we may believe that intellectually, we don’t always feel it. Some things feel sacred to us, and some do not. Those that do, we call sacred, and their purpose is ultimately to remind us of the sacredness of all things.

Today we live in a world that has been shorn of its sacredness, so that very few things indeed give us the feeling of living in a sacred world. Mass-produced, standardized commodities, cookie-cutter houses, identical packages of food, and anonymous relationships with institutional functionaries all deny the uniqueness of the world. The distant origins of our things, the anonymity of our relationships, and the lack of visible consequences in the production and disposal of our commodities all deny relatedness. Thus we live without the experience of sacredness. Of course, of all things that deny uniqueness and relatedness, money is foremost. The very idea of a coin originated in the goal of standardization, so that each drachma, each stater, each shekel, and each yuan would be functionally identical. Moreover, as a universal and abstract medium of exchange, money is divorced from its origins, from its connection to matter. A dollar is the same dollar no matter who gave it to you. We would think someone childish to put a sum of money in the bank and withdraw it a month later only to complain, “Hey, this isn’t the same money I deposited! These bills are different!”

By default then, a monetized life is a profane life, since money and the things it buys lack the properties of the sacred. What is the difference between a supermarket tomato and one grown in my neighbor’s garden and given to me? What is different between a prefab house and one built with my own participation by someone who understands me and my life? The essential differences all arise from specific relationships that incorporate the uniqueness of giver and receiver. When life is full of such things, made with care, connected by a web of stories to people and places we know, it is a rich life, a nourishing life. Today we live under a barrage of sameness, of impersonality. Even customized products, if mass-produced, offer only a few permutations of the same standard building blocks. This sameness deadens the soul and cheapens life.

The presence of the sacred is like returning to a home that was always there and a truth that has always existed. It can happen when I observe an insect or a plant, hear a symphony of birdsongs or frog calls, feel mud between my toes, gaze upon an object beautifully made, apprehend the impossibly coordinated complexity of a cell or an ecosystem, witness a synchronicity or symbol in my life, watch happy children at play, or am touched by a work of genius. Extraordinary though these experiences are, they are in no sense separate from the rest of life. Indeed, their power comes from the glimpse they give of a realer world, a sacred world that underlies and interpenetrates our own.

What is this “home that was always there,” this “truth that has always existed”? It is the truth of the unity or the connectedness of all things, and the feeling is that of participating in something greater than oneself, yet which also is oneself. In ecology, this is the principle of interdependence: that all beings depend for their survival on the web of other beings that surrounds them, ultimately extending out to encompass the entire planet. The extinction of any species diminishes our own wholeness, our own health, our own selves; something of our very being is lost.

If the sacred is the gateway to the underlying unity of all things, it is equally a gateway to the uniqueness and specialness of each thing. A sacred object is one of a kind; it carries a unique essence that cannot be reduced to a set of generic qualities. That is why reductionist science seems to rob the world of its sacredness, since everything becomes one or another combination of a handful of generic building blocks. This conception mirrors our economic system, itself consisting mainly of standardized, generic commodities, job descriptions, processes, data, inputs and outputs, andmost generic of allmoney, the ultimate abstraction. In earlier times it was not so. Tribal peoples saw each being not primarily as a member of a category, but as a unique, enspirited individual. Even rocks, clouds, and seemingly identical drops of water were thought to be sentient, unique beings. The products of the human hand were unique as well, bearing through their distinguishing irregularities the signature of the maker. Here was the link between the two qualities of the sacred, connectedness and uniqueness: unique objects retain the mark of their origin, their unique place in the great matrix of being, their dependency on the rest of creation for their existence. Standardized objects, commodities, are uniform and therefore disembedded from relationship.

In this book I will describe a vision of a money system and an economy that is sacred, that embodies the interrelatedness and the uniqueness of all things. No longer will it be separate, in fact or in perception, from the natural matrix that underlies it. It reunites the long-sundered realms of human and nature; it is an extension of ecology that obeys all of its laws and bears all of its beauty.

Within every institution of our civilization, no matter how ugly or corrupt, there is the germ of something beautiful: the same note at a higher octave. Money is no exception. Its original purpose is simply to connect human gifts with human needs, so that we might all live in greater abundance. How instead money has come to generate scarcity rather than abundance, separation rather than connection, is one of the threads of this book. Yet despite what it has become, in that original ideal of money as an agent of the gift we can catch a glimpse of what will one day make it sacred again. We recognize the exchange of gifts as a sacred occasion, which is why we instinctively make a ceremony out of gift giving. Sacred money, then, will be a medium of giving, a means to imbue the global economy with the spirit of the gift that governed tribal and village cultures, and still does today wherever people do things for each other outside the money economy.

Sacred Economics describes this future and also maps out a practical way to get there. Long ago I grew tired of reading books that criticized some aspect of our society without offering a positive alternative. Then I grew tired of books that offered a positive alternative that seemed impossible to reach: “We must reduce carbon emissions by 90 percent.” Then I grew tired of books that offered a plausible means of reaching it but did not describe what I, personally, could do to create it. Sacred Economics operates on all four levels: it offers a fundamental analysis of what has gone wrong with money; it describes a more beautiful world based on a different kind of money and economy; it explains the collective actions necessary to create that world and the means by which these actions can come about; and it explores the personal dimensions of the world-transformation, the change in identity and being that I call “living in the gift.”

A transformation of money is not a panacea for the world’s ills, nor should it take priority over other areas of activism. A mere rearrangement of bits in computers will not wipe away the very real material and social devastation afflicting our planet. Yet, neither can the healing work in any other realm achieve its potential without a corresponding transformation of money, so deeply is it woven into our social institutions and habits of life. The economic changes I describe are part of a vast, all-encompassing shift that will leave no aspect of life untouched.

Humanity is only beginning to awaken to the true magnitude of the crisis on hand. If the economic transformation I will describe seems miraculous, that is because nothing less than a miracle is needed to heal our world. In all realms, from money to ecological healing to politics to technology to medicine, we need solutions that exceed the present bounds of the possible. Fortunately, as the old world falls apart, our knowledge of what is possible expands, and with it expands our courage and our willingness to act. The present convergence of crisesin money, energy, education, health, water, soil, climate, politics, the environment, and moreis a birth crisis, expelling us from the old world into a new. Unavoidably, these crises invade our personal lives, our world falls apart, and we too are born into a new world, a new identity. This is why so many people sense a spiritual dimension to the planetary crisis, even to the economic crisis. We sense that “normal” isn’t coming back, that we are being born into a new normal: a new kind of society, a new relationship to the earth, a new experience of being human.

I dedicate all of my work to the more beautiful world our hearts tell us is possible. I say our “hearts,” because our minds sometimes tell us it is not possible. Our minds doubt that things will ever be much different from what experience has taught us. You may have felt a wave of cynicism, contempt, or despair as you read my description of a sacred economy. You might have felt an urge to dismiss my words as hopelessly idealistic. Indeed, I myself was tempted to tone down my description, to make it more plausible, more responsible, more in line with our low expectations for what life and the world can be. But such an attenuation would not have been the truth. I will, using the tools of the mind, speak what is in my heart. In my heart I know that an economy and society this beautiful are possible for us to create-and indeed that anything less than that is unworthy of us. Are we so broken that we would aspire to anything less than a sacred world?

The rest of this book is available for purchase or freely available on line. This is the author’s personal experiment with the nascent gift economy.

The Gift Economy

It might begin with a renewed Occupy movement, or with Parisian Gilets Jaunes going viral. But I don’t think so. My guess is that it will start with a Universal Basic Income — UBI.

Remarkably, Bernie Sanders and Mark Zuckerberg agree on the importance of a UBI. A growing list of American billionaires now support UBI . It’s in their self-interest.

Capitalists need customers. Long after people’s basic need have been met, their appetites must be goosed so that they keep their shopping carts full at Amazon.com. For thirty years, American consumers have been acquiring more stuff by going deeper into debt, but at any interest rate north of Zero this can’t go on forever. Capitalism demands consumers with money in their pockets. But companies are beholden to their stockholders , maximizing short-term profits, and they can’t raise wages if they want to. So they want the government to do it!

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A Transformative Time Bomb

These same nearsighted billionaires don’t realize that UBI pulls foundation from the whole oppressive system. Work has long ago ceased to be rewarding. People show up and do what they’re told because they have no choice. If they can lower their standard of living a notch, live by their wits, they’ll drop out of the rat race in droves!

Maybe they’ll stay home and play video games for the first month, but in every place where UBI has been tried , people become more productive, more creative, kinder, more community-minded. They will plant gardens and learn to play the guitar, volunteer at children’s hospitals and design murals. Citizen scientists and citizen journalists are born. Violent behaviors decline. Rates of accidents and disease drop through the floor.

…and that’s just the beginning

Once people have leisure and security in their own lives, they enjoy helping others. An alternative economy self-organizes, arising from the bottom up . This is the opposite of a capitalist economy. It is an economy based on gift. People offer their gifts because it feels good. It is what we want to do, once our basic needs are met. It is the source of all our wellbeing, it is how we know who we are and that our lives are worthwhile. We earn a reputation for giving that makes others eager to give to us.

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The Gift Economy – This isn’t a new-age-y theory. It is the way humans have lived with one another for most of the last 200,000 years. It is how hunter-gatherers live even now. It is a tried and true way to provide a community’s economic needs, and it is how we are meant to live.

And then…

When people have leisure, they tend to think. They talk to one another. They understand what is working and what is not working. They understand that their neighbors feel the same way they do and — here’s the real danger — they organize.

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This is our future, and it can’t come too soon.

An Uber-Successful Capitalist Critiques Capitalism

We’ve been told that unregulated competition leads to greater wealth for the masses. We’ve been told that higher wages just makes people unemployable. We’ve been told that free markets ensure that everyone is paid exactly what he is worth. None of this is true. They are just myths that serve the mighty, and prevent the rules that could create a more equitable system. The whole “science” of economics is a rationalization for rules that give the rich an unfair advantage over everyone else, with no basis in objective reality.

The worst of the capitalists have hijacked our democracy and captured the agencies that are supposed to regulate their activity. We the people can put democracy back on top of capitalism, where it belongs.

The essence of government is forcing people to behave well

The Indian Men when young are Hunters and Warriors; when old, Counsellors; for all their Government is by Counsel of the Sages; there is no Force there are no Prisons, no Officers to compel Obedience, or inflict Punishment.—Hence they generally study Oratory; the best Speaker having the most Influence. The Indian Women till the Ground, dress the Food, nurse and bring up the Children, & preserve & hand down to Posterity the Memory of public Transactions. These Employments of Men and Women are accounted natural & honorable, Having few artificial Wants, they have abundance of Leisure for Improvement by Conversation. Our laborious Manner of Life compar’d with theirs, they esteem slavish & base; and the Learning on which we value ourselves, they regard as frivolous & useless.

— Benjamin Franklin

If you want to be a great leader,
you must learn to follow the Tao.
Stop trying to control.
Let go of fixed plans and concepts,
and the world will govern itself. The more prohibitions you have,
the less virtuous people will be.
The more weapons you have,
the less secure people will be.
The more subsidies you have,
the less self-reliant people will be. Therefore the Master says:
I let go of the law,
and people become honest.
I let go of economics,
and people become prosperous.
I let go of religion,
and people become serene.
I let go of all desire for the common good,
and the good becomes common as grass.

— Lao Tzu, from the Tao Te Ching