Tag Archives: body

“The Decision” – Bernard, I got it

In my effort to move on and face the world that was left behind with Bernard’s passing, I continue to write on the topic, on that which I learned from the man who embodied the sum of all relationships that I could ever have with any human. (I referred to him elsewhere as self-complete).

In the beginning of this year, Bernard asked if me if I had made my decision, the decision of who I am. At the time, I found this question difficult to understand. I wrote several blogs on how I no longer wanted to cater to the picture, the idea, that I had of myself. The secret wishes that motivated me to pursue certain activities, and that shaped my interests and preferences in the world and patterned my relationship with others. Wishes that are build on lies, grandeur, arrogance and manipulation. Through the process of self-forgiveness, I shed the outer layer of these secrets yet I see that I am not free of self-judgements. Secretly wishing to be this or that is directly born from the inner mental eye that we cast upon ourselves not realising that this eye cannot see in physical reality and yet, it determines what we place into Pandora’s box, where we hide ourselves away.

A few pages of self-forgiveness later, I realised that all I wrote out was that which I no longer want to be and by doing so I worked on a process of elimination, which I grasped in hindsight has nothing to do with making a decision about who I am. Though, it was a necessary step because it created a clearance within me, and although I am still working on picture ‘elements’, they are no longer the fuzzy bunch but a few fist-size rocks that clearly shimmer through the water, as I chisel away at them.

With the accumulation of the insights that I had during my farm visit, I realised that to make a decision about who I am is the substrate of stopping my reactions. Especially fear and anxiety are at the root of a meandering, wavering Self that bends over backwards at each crossroad because it is spineless and brings no firmness to any situation. And this much was true, making decisions was one of my greatest “weaknesses” thus far. That’s not to say that I faltered at every step of the way, in some areas I have been more decisive than others but as a general approach to choice, I have developed a canon of tactics to deal with decision-making times. One of the ways I disguised indecisiveness for myself was to believe that I am a patient person – “I can wait, really” – until my environment makes a decision for me. This is what happened just recently when Bernard died. The decision to walk my process for real emerged from Bernard’s passing. I could no longer postpone the reality that I am walking this process for myself, that I must rely on my Self and not on Bernard. I must lead myself and probe, investigate and conduct this self-study, because now the decision has been made for me – Bernard is dead.

Making the decision – of who I am – is much simpler than I ever expected it to be but of course much harder to implement. The decision lies within that which I bring to each situation – the Self-relationship I bring to the world. A situation is a collection of moments with a distinct set of encircling stances – circumstances – that are formed through all entities that participate in a particular situation. The decision that answers the question “who am I”, is my position within those encircling stances. Position is an interesting word in this context, because it denotes primarily a location in space based on coordinates that are physically measurable. Strictly physically speaking, no body is ever without location in space.

The decision about who I am is therefore whether I chose to have a relationship with myself or not. This Self-relationship is actually a place within my being where I am whole and inseparable from myself, no matter what happens in my environment. When I chose to have no relationship with myself, in which case I am not the one directing my position, I will be directed by my memory in form of reactions such as fear, anxiety but also happiness and sentiment, which “move” me in every way, in the words I speak, in my gestures, in how I approach tasks, what I do and what I don’t, and how other’s manipulative faculties influence the way I live my life. By contrast when I am in a relationship with myself what moves me is the central point within me, it’s my internal pivot point of equality and oneness with myself. So, in essence the difference lies in whether I bring myself to the situation holistically, or whether the situation is ‘brought’ to me, where I receive the situation based on my database of memories and other people’s opinions and beliefs. These memories, beliefs and opinions act like wedges which I allow to exist between myself and the world, and as a consequence, I experience myself in separation.

What has happened since is that once I made the decision to walk the relationship of my Self, I enter situations differently. Sure, I am in the developmental stages of building a relationship with Self yet I am clear on the position that I take within myself. When I am one and equal with and to myself, then, losing my connection because of reactions is only a temporary occurrence and I drop the separation immediately and reconnect. It happens in the moment, my awareness shifts back to my body. The answer to the question “who am I ?” is therefore “I am ‘how’!” – I am connected to myself – which I see now is the gateway to all other relationships that I create in the world both physically and conceptually.

So, Bernard, if you were here, I’d say to you “I got it”.


Bernard Poolman at the Desteni Farm



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2012 Self-programming evidence when learning a new language

In this blog I will briefly describe my recent observations of learning a third language. It has been an interesting experience so far, not because I have a rather easy and fun time learning it, which is yet another point, but rather because for the first time I am aware of how personality construction is tied to language. I can see how I would have done this as a small child when I learned my mother tongue and did not realise what self-programming meant at that time. I have a different perspective now. One, where I understand that my personality behaviour is driven by my ego which takes every single situation of interaction with others as grounds for distortion through means of manipulation, deception and sabotage – all in accordance with my personality. I say ‘my’ ego, and that is already the indication for me to stop right here: my ego and I are one as I am the one who accepts this behaviour. After all, this is the reason why I am taking part in the DesteniIProcess because I want to step out of the mental existence driven by ego, and and be here as the living word- as Self.

What I have realised is the following. I learn words and grammar of the language that I am learning through interactions with my teacher in class, other students, and through doing my homework.  In my daily life, I apply what I have learned in the context of speaking with others who are native speakers. There is usually a discrepancy between what I want to say and what I can say at my current level of learning. What I mean is that I do not have all the grammar and words to express what I would like to say to others. This is already quite curious because that which I want to say exists somewhere, as part of me, but not in already formed words.  It is the stage before I form a phrase, before I speak from mind – but I cannot say where that place is, per say. I realise that our habitual procedure of speaking, when speaking in one’s mother tongue, speeds up the process that I am experiencing in slowness, and that once one speaks fluently, when one has mastered the language, one cannot even recall these ‘in-between’ places where only self-expression exists without words.

Here is another observation: at this time I can only speak in the present tense. Therefore I can only reference or communicate to someone else what is happening with me or the world around me right now, in this moment. It is seemingly a limitation but when looking at it more closely I have noticed that speaking about the past becomes less relevant. When one cannot describe one’s life experience in the past tense and only in the present tense, the familiar petty aspects of story telling, the character definition of others, the energetic undertone that can come with past tense telling is absent. What stays when communicating the past in the present tense is the pattern that is emergent from our past, and that can be communicated in the present tense. I find this quite supportive because it highlights my behavioural patterns more clearly. I see more clearly what I have accepted and allowed to be me.

All these observations are facilitated by being slowed down through the nature of learning to speak in another language. Also, there is no possibility for me to momentarily go into mind-time and speed up my speaking participation. By having slowed down to the degree that I have as I am becoming the embodied manifestation of the words, which is different from speaking slowly, because even then one is only slowing down on the surface but the underlying process is still proceeding at the same speed I can see how I, within myself, react to situations. Here I have noticed that it is within the interaction itself, rather than what I want to express (and may not be able to), manipulation and deception is accepted by me and the other party. It is this process that eventually, through repetition, charges each word I say.

From the perspective of my process I find this an amazing discovery because this makes a few points clear to me:

1) During the word formation, for example when I have used the words of my new language for a few times, an emotional/feeling charge can build up (if I don’t stop it) from the situations in which I have spoken these words. The emotional/feeling charge seems to easily take on a prominent position, overriding the essence of what it is that I want to express – that which is still here without the words.  Hence, I can see that all the words I so easily spew out in my other languages are full of emotional/feeling charges that leave no room for self-expression.

The solution: Redefinition of  words to eliminate the emotional/feeling charges.

2) Finally I have seen that I am self-expression somewhere buried inside. I only have a glimpse but I see that I do not need the mind to be here.

The solution: Equalise the mind so that self-expression can flow freely, and language is the living word. The living word is self-expression.

3) We are defining ourselves through the interaction with others, through the energetic charge words span the relations of our ships. Relationships are primarily charged through what seems to be an ‘exchange’ with others. Although this exchange is not really exchanging anything, it is a ‘charging station’ where each for themselves charges in the face of the other.

The solution: Taking self-responsibility – to step out of the trap of self-interest and learn to stand equal to each word that I utter – and thus have the prerequisites to get to know another.

Recommended reading:




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2012 Anusian musings: Change of the unchangeable

In a recent interview by Anu I gained clarity on a particular topic. A topic that has been hovering in the background, waiting – I was waiting for myself to step out, to end the uncertainties about it, not to shy away from it and to get clarity once and for all. Here it goes:

Within numerous contexts, the world around me has reiterated that humans’ life on earth is getting better. Generally speaking, people have longer life expectancies; more people than ever before have access to medical support; more people than ever are literate; more babies than ever survive; more people than ever have clean water – and lastly, I have heard that we all live like kings compared to just a couple of 100 years ago.  Some people have made entire career out of providing the necessary statistical proof that we are in fact evolving and that life on earth, in general, is much better than it used to be (see Hans Rosling’s video for a review). Sure, there are problems but we seem to tackle these sooner or later because we have technologies and knowledge to do so.

On the contrary,  Desteni research has shown that the same basic components of war, abuse, terror, greed, self-interest are operating, like the stagnate components of a machine, keeping us in place although the wheels are spinning. When looking at the opposing pole of our wealth and well-being, we can equally recognise an augmentation of our abusive dimension as well: the hunting of animals till extinction, human trafficking and sex slave trade, the Gaza strip occupation, serial killings disguised as humanitarian wars, the sell out of education, the vaccination of babies and the distribution of psychopharmaca as candy, and so forth. How do these facts tally up when the world wants to make us believe that we are so much better of?

When I listened to Anu’s interview it dawned on me:

“…through my investigations in the very beingness of beings found that within our very presence, essence, substance, manifestation… there is constant change…. and …change meaning there is movement, there is evolution, there is development, there is growth, we are always constantly and continuously in constant change….ehm.. just by our very existence and interactions with existence, there is constant motion of alteration and change….. and if something is too perfect for an extended amount of time, that is questioned because it is not equal to and one with the constant change that is existent as our very selves, our beingness, that would want to come through that perfection and break through it …and… show that it is not real, where our very beingness will supersede the fake reality..”

What Anu is stating is that beyond the mind, beyond the programming we have accepted as us, we are always in change, that change is a constant of our beingness which penetrates the mental entrapment in which we exist.  If we were to discover that there is no change – what Anu called “too perfect” – or what can also be seen as ‘stagnation’, we would become suspicious of our enslaved existence, and may figure out that things are not what they seem. Thus, Anu had to create the illusion of change, which we would then accept as actual change so that our beingness was satisfied. We are therefore less inclined to investigate the reality we are living and creating, because we are living the change of the unchangeable.

The change of the unchangeable permeates all cultural pursuits, all technology, all literature, all music, all communication – all life styles. We experience a change of form, a change of parameters that determine the form, but the essence never changes. From magic circle story telling to social networking – the dimensionality of the form has changed because we have gone from analogue sound waves as spoken words that bounce back and forth between those who sit in the circle, around the fire, listening, waiting, until it’s their turn to tell…  to the story bits and pieces that are thrown up on a website as digitized visual display of binary code and shared with hundreds of virtual friends. Yet, the involved personality constructs, the manipulation through phrasing of word or story fragments, the packaged moralistic condemnations  –  all that which leads and constitutes ‘communication’ of the story  as well as the story content itself, remains stagnant and unchangeable.

I invite you to look at other topics and apply the formula of change of the unchangeable ( for example to movies) and see that Anu has given us another brick in our self-endorsed wall we now take apart and return to source. Interesting times are ahead where we will be living as actual change of the changeable – and that begins with establishing total equality between all that is here.

To de-brick start here: www.desteniiprocess.com

For literature and sounds that uncover the changeable read here: www.eqafe.com


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No more pilgrims to India seeking spirituality

Pilgrims to India are god’s business. Every year thousands of people flock to India to seek something that they cannot find within themselves. Spiritual pilgrims have become a money making machine in the Western world. Countless organisations cater to those who have the time and money for a ‘well-deserved’ break from their stressful lives. These pilgrims promise to put people in touch with the ‘rawness’ of life, to bring relief and to support the search of a ‘spiritual’ self which can only be found at some far off location in rural India.

For the longest time the concept of spirit has been the excuse par excellence to avoid dealing with reality as it is – as we have all participated in its creation. The concept of spirit has given us a card blanche, Westerns and Easterns alike, in turning a blind eye to the atrocities and sufferings that are occurring in every moment. The result shows that the more we have denied it the more the suffering has increased. It is through this idea of spirit that we excuse ourselves from taking responsibility, from letting the world go to pieces as long as we are alright. It is this idea of spirit that forms the blindfold towards any type of questioning whether it is truly acceptable to let members of one’s own species suffer without lifting a finger.

Along as we can have the luxury of travelling to the outskirts of our civilisations, of sitting somewhere cross-legged in hopes of enlightenment – then even those who starve should be happy because aren’t we working on their behalf as well…? The answer is clearly NO. Those who are deluded in thinking that they are working on behalf of all, to achieve world peace through spiritual pursuits seem to forget that to do so they utilise their bodies. Bodies that move in a physical reality, bodies to which they have to attend in order to ‘spirtitualise’ themselves anywhere in the world. This truth is far from evident to those who have wrapped themselves in the blanket of love and light while ascertaining that suffering can be ended through denial of what is here the world.

I speak from experience. For the year 2000 I travelled to India to sit cross-legged in an Ashram and chant for world peace. I was convinced that this was the path to changing the world because it required me to obtain a higher vibration, the discipline to meditate, to give up certain foods, and so forth. All of those things that I entertained as part of my spiritual path were an act of achievement, and I liked that. Achievement is something that we are taught to take seriously at an early age, every child, in every society on the planet. Achievement comes through performance and if we perform correctly we are rewarded in the end. This is what we call education. From a common sense perspective this is brainwashing. There is nowhere to go in this world except to be here. From a common sense perspective we can look back onto our personal history, or the world history, and we can learn that all we have ever achieved is the intensification of the same human traits which we use to excuse ourselves.

Expanding this truth in the context of love, light and spirit, we see the parallel unfoldment. Likewise, the mental state of achievement is just another brainwash. We discipline ourselves through the performance of spiritual practices in hopes of a reward – a blissful existence, world peace, or whatever else we can imagine as reward. Whatever else it is we get emotional about that we would like to wish away because it hurts to think about suffering – a convenient shutter to any kind of questioning of who we are in this world. This convenience only has one outcome: absolute denial and the inability to see things for what they are. To see the world for what it is, seriously. I mean how could we otherwise justify our inertia in a world where we as a species watch the murder of our own kind as a form of entertainment?  – and this is just to name one aspect.

The denial however has over time become so thick, like the gold-plating on a Buddha statue, that we are willing to continually draw on our own blindness from the past, our spiritual traditions – with awe and inspiration so that we can pursue following an ever so ephemeral non-existent, non-physical god. We are more willing to believe in something we cannot grasp with our senses than suspend the thought: “we do not know where we come from”, and accept that living without an answer cannot deter us from making the necessary changes for a better world for all.

Needless to say in an Equal Money System spirituality has come to an end in all its facets. There will be no spiritual holidays for Westerns, no spiritual merchandise – none of the spiritual material culture we have come to cherish over life itself. It will be the end of bringing food as offering to the gods, instead we will bring food to each other. It will be the end for Buddhas and other statues to have better shelter than most humans. It will be a total reversal of the spiritual damage we have inculcated in the exchange of denial that we are physical, in the world here, as life and that that must be the only thing on our agenda – to care for life – equal and one.

Wake up to the fact that you have been blinded – become seeing and join us for a better world for all!


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Enjoy your child in the Equal Money System!

In the Equal Money System childhood will be ‘evolutionised’. It will be the first time that adults and children will live with each other as equals. In our current system we do not comprehend that children can be equals. The main reason for this is that we see responsibility as a variable that is coupled to age and skill. In that sense, responsibility entails that a person has obtained the necessary skills to operate in the world and is able to ‘earn a living’. From this definition of responsibility, fluctuations are possible depending on how competent one is in generating money within the system.

Children, of course, fall into the category of not having any means, skills, or the appropriate age to ‘buy’ into this responsibility. Thus, they are dependent on their parents or other caregivers who will earn a living for them and act as providers. This creates the basic level of dependence on the parents or caregivers, which puts children into an inferior position where they must comply within the parents-child dynamic to ensure their survival. Though, within the educated classes the “do-as-I-say” parent-child dynamic maybe better managed in modern contexts but this is because we have refined our grip on psychological deception, to more successfully suppress emotional dimensions and hide power play. In essence this dynamic has been the same throughout all classes and cultures in human history.

Complementary to this situation is that parents view their children as a personal belonging. The link here is that responsibility as it is currently understood is tied to ownership. From the perspective of adults when one is responsible for something, or for someone, whether that is a skill, an object, or a person such as a child – one has ownership over it. Unlike owning inanimate objects, such as a house, within the parent-child dynamic the emotional manipulation is a two-way street, for example in the gratitude a child is expected to display in return for the care and provision that has been given by the parents. Whereas the financial dependency of the child has a foreseeable end, the emotional dependency lasts a lifetime.

Ownership of course can only function within the context of self-interest, it denotes the separation between what is mine and yours, and supports the fundamental mechanisms of accumulation of wealth as it is perpetuated by the capitalistic system we live in. In addition, children as a form of wealth sprawls into many different directions, for example as display of status, as unpaid employee, or as life insurance in old age. On the other hand, the parent’s wealth is an important determining factor in the experience of childhood and preparation for the child’s place in the system. Besides providing the basic needs, in most countries parents also must provide education by paying the educational system. The more money can be spend on a child’s education the better the return value, meaning the more money the child is likely to make once it is part of the workforce.

The financial dependency a child is experiencing throughout childhood lasts until the child has become a young adult and is capable to earn his or her own living. This threshold is determined by age, regardless whether the child has obtained appropriate education which may not have been possible due to poverty or other factors. Once the age threshold has been crossed, on legal terms the child is no longer a minor or “under-age” – then the person is a young adult who is liable for his or her actions. The child, now adult, is expected to perform and comply with the rules and codes of conduct of society.

From the perspective of the parent, most will state that they only want the best for their children, yet parents are unaware of the abuse and limitations that are imposed on humans during their childhood. What determines “the best for the child” is how well it performs in the context of society, whereby the deception, manipulation, sabotage, feelings and emotions deployed in the process are irrelevant. After all this is what parents have learned from their own parents, and is considered a successful formula to survive in our societies.

In the Equal Money System none of the above-mentioned is acceptable. Responsibility is no longer defined in separation from oneself and from others, which means that responsibility is the lived statement of what is best for all.  Children will stand next to their parents as equals in all facets of life. Financially, children are accounted for and taken care of from before they are born – thus, there will be no financial or resource dependency between parent and child. Children will grow up in a principled manner where they learn from the early days of their lives to function, operate and act from the premise of what is best for all. Parents or other relatives will have no advantage or disadvantage over their children. Family or not, all beings are treated equally.  Children will have a perspective in how they approach life that is unprecedented at this time. They will live as equals to everyone and everything because they are life, which is what determines all education and teaching that is provided for the child.

The pressure to perform is entirely abolished. Therefore as soon as the child is able to express itself to others through active participation, it will contribute a perspective to society which has an equal weight in all decisions. In the Equal Money System, it is the individual development of the child that determines in how far the child participates within the greater context of society. In this process all children are equally supported to further their potential and ability to fully express themselves.

For the adults in the Equal Money System childhood will be pure enjoyment as adults will have a true appreciation of seeing the unfoldment of a human being over time. As children begin to contribute to the group they will present new perspectives which are coming from the starting point of what is best for all, where all life is honored equally. This is possible because the child’s sense of self is one of oneness and equality where individuality equals self-expression in the context of the group. As everyone is fully supported in their needs, parents in the Equal Money System no longer struggle to make time to engage with their children. Therefore there will be many collaborative moments where parents and child support each other mutually.

New forms of play will emerge in an Equal Money System. When playing with children of all ages adults will be acting as equals. Currently adults and parents have a tendency to ‘descent’ to a perceived lower level of the child because of a superior-inferior dynamic based on cognitive and motor skills. This type of engagement is quite visible in baby talk, which is when adults use diminutive endings on words, special words, or distorted words in their interactions with children. The parent and adult in the Equal Money System learns through children to broaden his or her self-expression as that is no longer issue to skill, creativity, or performance. Play will incorporate all beings who want to engage in play with each other, and is therefore not limited to humans only.

From the point of oneness, playing as equals means that all those who interact have a unique contribution to make that brings more enjoyment and more self-expression to the group, whereby each individual contribution is equal to all other contributions. Unlike our current approach which is mediated play, using objects or technologies, in the Equal Money System unmediated physical self-expression will come to the forefront, the full enjoyment of the physical body without energetic ‘highs’ is something that has yet to be experienced by humans…

Join us in the making of the evolutionised childhood by becoming one vote for the Equal Money System.




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Digital interfaces and the Equal Money System

The other day while listening to one of Bernard’s interviews I realised that my style of living together with other Destonians is much like people in the future will live when we have transitioned to an Equal Money System. We recently moved into a house and are now figuring out how to go about sharing responsibilities so that we optimise our free time.

While shopping together two days ago, as we were approaching the queue for check-out, we observed how different the check-out was organised then what we are used to from our respective countries – where cashiers typically sit behind computers next to a conveyor belt on which the customer deposits the goods she is about to purchase. It is a known fact that sitting on the computer is not ideal for the human body and that many suffer greatly from the effects upon their health.

When I was working at one of the big entertainment companies producing video games, I recall one day I was walking past a cubicle where I heard someone in an irritated voice shouting computer commands. Curious, I stuck my head around the wall of the cubicle and saw one of the programmers in my team desperately trying to use voice commands to program code – this was years ago when voice input was an immature technology. We started to talk and he told me that he was unable to use his hands because his wrists had incurred carpel tunnel syndrome. He continued to tell me that he had back problems as well but that he was lucky because he received worker’s compensation. Programmers are not the only ones affected by the ‘common’ digital interface. Many people who work the typical low-wage jobs, such as cashiers or bank tellers, or administrators spend their entire day sitting in stationary positions with only their fingers moving and without any significant ergonomic support.

What we saw in this grocery store here in Belgium was different. The cashier was active, standing and moving around constantly. The way this interface works is based on an appropriation of the self-scan mobile devices that some grocery stores have in place for their customers. This approach has never caught on among the shoppers because it involves too many steps as well as the cumbersome carrying around of the scanning device while shopping. Shoppers want in and out with minimal involvement concerning any aspect of the store’s procedure.

The Belgian corporation that runs this franchise was inventive enough to appropriate the mobile scanning device in the following manner. The cashier holds the device to scan the customer’s items while standing in front of two shopping carts that are placed side by side. One of the carts is full of the customer’s stuff and the next one is empty. As the cashier scans each item she places it into the cart that is initially empty.  In addition to this setup, there is an electronic scale nearby for items that have to be weight, and also every so often the cashier will stop and make adjustments on the keyboard of the scanning device she is holding in her hand.  Once all is scanned and has been transferred to the previously empty shopping cart, the customer walks with the cashier to another computer where the total cost is calculated and money or cards are exchanged. Then the cashier returns to her previous position where she finds the next customer waiting, who has already placed his full shopping cart next to the empty one.

With this interface the body is constantly in motion, walking around, while lifting and placing items into various locations, orchestrating many more movements than what would happen if the cashier sat stationary behind the machine. Granted, the walking around for hours can still be very tiring but it hardly matches the sitting-all-day-in-front-of-your-machine abuse on the body. This shows us that there is plenty of scope to find new ways of interfacing with digital technologies which can reduce the abuse on the physical body.

In sum, the digital interfaces to which we succumb are mostly abusive because they fail to respect the design of the body. To be sure, I am not endorsing the capitalistic system or perpetuating of exploitation and consumerism, what I am observing and communicating is the fact that we are making technologies that are used in every day life which are abusive towards the physical body and that these limitations are self-induced through our acceptance. The point that is being made here is that there are always options to create responsible interactions with technology. The reason why it is currently not possible is due to the nature of our economic system because overhead costs, such reducing abusive technologies for members of staff, is held at a minimum to maximise profit returns. The corruption of course goes much deeper because of the financial mechanism in how technological products are brought 0nto the market which is independent from the development of technologies. The make belief of a technological evolution is only due to the financial markets and is not a question of our ability to make better technologies. Even in this narrow perspective, the checkout service of a Belgian franchise, we can see the difference between one employer to the next, making it clearly an issue of investment when it comes to providing better working environments for employees.

Although in an Equal Money System the job of a cashier will be obsolete, because no one will have to pay for the goods and services produced, the role of the body in daily activities must be scrutinized for any possible abuse via tool use, as it is currently occurring across the various types of tool usage in human society, analogue or digital. This will be specifically addressed with digital technologies and other technical tools in-the-making, where we will conduct thorough research to assess how the body is functioning in conjunction with a particular tool before the tool goes into circulation.

This will prompt much redesign of the current technologies that are abusive to all, especially given the hours some people spend online. When we no longer put profit before life, we no longer have to make it a habit to sit bend over behind machines that cause harm to life.

For additional information on the topic of Equal Money and much more, visit http://www.equalmoney.org http://wiki.destonians.com/Equal_Money_System

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