The OPPOSITE Of Government, Religion, Schools, Money & More – Ever Heard Of It?

The world that we live in can seem sometimes backwards of what we see it should be like. Even the most logical of ideas can sometimes seem to be ignored or overlooked, and we wonder how we ever came to such a world. If you resonate with these words, it is likely because you have thought and reflected much upon yourself and others, their behavior, your goals, their belief systems, your principles, and so on. As certain years come before us, more and more people start to question their reality, seeing the inversion and working to head toward a harmony within their own life. We say we are born in sin and thus may work towards truth or God, or we may say that we corrupt our good-nature and thus may work towards naturalizing ourselves to our optimal; in either case, we work towards the opposite because we see lessons to be learned or healing to be done. The following quotes from The Art and Book of Opposites: Practical Metaphysics by Cory Edmund Endrulat, demonstrates this art of inversion or backwardness, through re-evaluating what usual systems we have, into decentralized alternatives which may be able to further support life rather than degrade life. From studying opposites, not only can we optimize our critical thinking, we can shift our entire life and find solutions out of the problems as opportunities before us.

Instead of public and systematic school systems, perhaps consider unschooling, world-schooling, forest schools, democratic or free schools, hackschooling, microschools, apprenticeships and mentorships, self-directed learning centers, online learning communities or Montessori and Waldorf methodologies. Perhaps our education can be based on fun and interest rather than strict regimen and hard discipline. Perhaps we can treat individuals as individuals, encouraging virtue rather than authority, integrating homemade food, essential life skills and more interactive or valued environments. Perhaps we already have a teacher and school, and it is greater than any other teacher and school, and it helps guide the student to teach themselves, this being the role of nature. Perhaps we are having a teacher be more of a guide to encourage what is already innately known by virtue of existence with spontaneity and synchronicity as opposed to strict determination or random whimsical unknowingness, just as we may work with the body in wellness or work with people in a social or political sense. Perhaps the teacher has a lot more to learn from the student, than the student does from the teacher, and perhaps the teacher also is able to teach better, not less, when nature is given the role of main teacher.

Instead of religion as it has been practiced, consider secular humanism or more balanced, accepting and nuanced worldviews, Sunday assembly, spiritual naturalism, psychedelic spirituality, ethical societies and deep ecology, cultural creative communities, modern ancient wisdom and de-occultism. Perhaps we don’t need middlemen between us and the creator or the long created. Perhaps we don’t need any material things or translations to have a connection and understanding of religion. Perhaps the creator can be one with the created. Perhaps we can accept all worldviews, but also none, realizing the nature of perspective and seeing as God is usually referring to “all knowing” and “perfect,” understanding that we have powers within us to make our world a better place without dependence on external entities or blind faith. Perhaps the conscience is our real power, and the systems we call as “power” are really just powerless or a coping mechanism due to lack of real power. If we create the mess, we can end the mess, thus perhaps we need more faith in our very selves. Perhaps science can be integrated into religion, and spirituality can be integrated with religion and science, if not respected as separate due to their nature and not necessarily wronged for this reason. Perhaps we can expand beyond the limits of all these, and those figures called religious may have been the very opposite, as alike the recent figures of Osho and Jiddu Krishnamurti speaking that true freedom or truth as a whole is beyond all ideology. Perhaps the individual experience of faith does not necessitate the lack of proof for everyone else in that faith. Perhaps our relationship can be built on such a trust and our actions so aligned, that it needs less explanation and converts, than it does more.

Instead of politics as it has been practiced, consider sociocracy or dynamic governance, liquid democracy, sorition, holacracy, blockchain governance, transition towns, anarcho-factions, platform cooperativism, bioregionalism, indigenous consensus models, intentional communities or participatory budgeting. Perhaps all political models deal with a level of coercion and the invention of authority of man, which could otherwise be abolished after thousands of years, alike Slavery, for which is of the roots to all political systems as described in Slavery Gone For Good: Black Book Edition. Through the perspective of voluntaryism, we may live in a voluntary world where all these different political systems may co-exist, as nobody is being coerced to organize in any one-set fashion, or in other words, no man gets to play as God over another, as though government is the greatest religion of all. Despite government seemingly being viewed and treated above all men, it is in reality just man. Government has historically been one large psychological operation upon humanity to make them enslaved under the pretense of freedom, to violate them under the pretense of protection, overtime making them feel righteous about about their own slavery despite it being the very condition which contributes to all the greatest forms of wrong. Perhaps it is merely a feedback loop for psychopaths, sociopaths, narcissists and Machiavellianist interests, always leading to societal collapse and authoritarianism, autocracy and oligarchy as detailed among works such as with Health Revealed: The Psychology of Statism. Perhaps we need not worry about politics, as we leave people to live their own lives in peace through the natural government of mankind, as taught through ancient traditions such as Chinese Taoism. Perhaps what kept us from this was the fear and ignorant acceptance of the Hobbesian “state of nature” or legalism, the constant employment of fear and justification tactics of dominative systems including this argument. Perhaps humanity has had a lack of widespread “knowledge as power” whether intentional by rulers and secret societies or among the path and presence of technological tools for mass enlightenment and trust, leading the people to lead themselves as though we may have a destined or empowered state of nature. Perhaps we need to know the natural law more than the man’s law, or our natural rights more than the man-made rights; the universal and timeless over the temporary and arbitrary.

Instead of science and usual experimentation, consider indigenous knowledge systems, citizen science, phenomenology, Goethean science, systems thinking, trans-disciplinary inquiry, balanced epistemologies, ethnoscience, ecology, permaculture, radical empiricism and cybernetics. Perhaps science and experimentation doesn’t just take place in the laboratory, as all of life is a science, just as the classroom or country of all peoples is the world. Perhaps the curious child has more to see than the most reputable scientist. Perhaps the greatest experiment is on that which has never been experimented upon, or that which goes commonly overlooked, if not that which has been experimented upon endlessly because the experimentation itself wasn’t experimented upon. Perhaps we don’t need more science to figure out our world, but more trust and acceptance in the idea that not everything needs to be figured out and yet it allows us to conduct even more science. Perhaps we don’t need to be so attentive of everything in order to study it, but we may close our eyes and become more present to see what is already here and before us. Perhaps we can do science without equipment, as we may learn how to listen to our own body to sense and feel different points, like feeling pressure or acupuncture points on the body, or seeing how stars in the sky operate over-time and learning how to grow plants or take care of animals, observing more as a philosopher or re-searcher. Perhaps the roles of doctor, teacher, politician and scientist, as respected and different as they are presumed, may merely be integrated as one philosopher or polymath, taking place in every individual rather than some select few because we all have the potential to see their findings and we each have unique living experiences to share.

Instead of gardening, consider guerrilla gardening, aquaponics, vertical forests, food forests and permaculture, mycoculture, bioponics, keyhole gardens, hugelkultur, electroculture, rain gardens, roof water farming and wicking beds. Consider grow bags, straw bale, pallet collars, tower gardens, concrete block structures, ruth stout methods and tire stacks instead of garden beds. Instead of compost, consider bokashi fermentation, vermicomposting, biochar, leaf mold, green manure, trench composting, mushroom cultivation, black soldier fly composting, compost tea, chicken composting, lake muck or anaerobic digesters. Perhaps we are always to compost within our lives, not merely with food, but with ideas, as the world is interconnected and may function together. Perhaps farming does not need to be too much work or destroy the environment and take up a lot of space in order to produce, and perhaps all the tools we think we need are rather unnecessary. Perhaps we can grow perennials and plants which last for many generations to come, as opposed to plants which need to be constantly replanted. Perhaps we can benefit the whole environment, not just in feeding ourselves, and we can replace ornamental plants and lawns with food-producing valuable assets. Perhaps we can conceive the new which proves itself, rather than the old, and demonstrate how simple solutions can solve big problems, such as with one branch turning into a tree which then yields many branches. With this understanding, we need not buy another seed or plant, and perhaps it may be so mainstream, easy and necessary, as it is also beneficial and preparatory, that it no longer is farming but being responsible for life and living life. Perhaps weeds, like acne on our face, are signs that help us and provide opportunity, if not actually serving a beneficial purpose in the whole ecosystem. Perhaps we can grow in climates and zones which we otherwise say we cannot, as with greening the deserts or solving weather-related issues. Perhaps we can integrate different forms of gardening alike the things in our lives, or the very foods we consume from the plants, recognizing how a mix of different elements may make a beautiful product like the practice of opposites. Perhaps the food isn’t the most important, nor the plant, but the soil with all the bacteria, alike our own gut in the body. Perhaps there are more chemicals, more water usage, more emissions, more injuries and more problems overall associated with the mere lawn than there are any crop or the most commonly blamed issues. Perhaps our food supply chain can go from a thousand miles to less than only a few miles, or we have a million 5-acre farmers rather than 5 farmers with a million acres. Perhaps the problem is not the food we eat, but the food we grow and the world we know that together all produces what we sow.

Instead of changing the world through means we may assume, consider prefigurative politics or creating and highlighting parallel societies, deep canvassing, protopia, cultural acupuncture, adjacent possibles, regenerative culture, mythopoetic activism, radical play, slow activism, pattern languages, edge work and hospice work for dying systems. Perhaps changing the world requires changing ourselves or our local community, being the example rather than waiting on others. Perhaps we can inquire upon why we would need to change the world in the first place and if anyone should have this power, or if it truly comes down to the masses of people, and for why these masses would have a centralized change. Perhaps the change is a variety of changes, and the changing does not stop, but maybe it relies more on allowing and embracing than it does fixing and imposing. Perhaps those who believe the world cannot be changed are holding themselves back from the very change they desire. Perhaps those who believe they cant change the world actually can change the world if they took on a different perspective and approach. Perhaps change does not require strife and courage, but listening and presence, alike efforts such as nonviolent resistance or civil disobedience, merely showing the solution and without providing a solution which actually just reinforces the problem. Perhaps our change could become real change, and for the better, as we may say that no news is good news or we may grow comfortable and accept, but change is always occuring and can take on the direction we give space of possibility toward.

Instead of currency as we may know it, consider time banking, mutual banking, resource-based economy, gift economies, local exchange trading systems, reputation economies, bioregional currencies or natural capital, energy accounting, demurrage currencies, commons based peer production, social credit systems, data as currency, barter networks, abundance systems, wealth cooperatives, contributionism, sacred economics, library economics, ceremonial exchange, care credit, needs-based allocation, transformative use rights, ripening money, negative interest, living currencies, memory currencies, algorithmic currencies, time-limited purchasing, precious metals or ammo, cryptocurrency, labor notes, dual-currencies, credit clearing, commodity baskets, land-backed currencies or stable community trusts. Perhaps we ought to be more simple with our exchange, to actually be effective with where currency is to flow. Perhaps the real present or real currency, is presence or the current. Perhaps wealth does grow on trees, and it’s all around us waiting to be harnessed. Perhaps our greed and selfishness can be in doing good, investing not just in ourselves, but the future and for all of humanity. Perhaps wealth is less of something to get as it is something to give, in order to get even more. Perhaps we may have so much abundance, currency will not be of any matter at all, despite the prior great focus on it; finding food or working hard, for instance, can be a choice rather than a painstaking need, and perhaps this then also means an end to scarcity and war, as with many diseases. Serving others, serving the earth, serving ourselves, perhaps all these may co-exist and a whole ecosystem is achieved, a sustainable economy. Perhaps then the real wealth is health and happiness, and a new perspective on this life, to see it in it’s whole potential. For what value exists in seeing the most valuable things in existence because they are so fundamental and beneficial, or in valuing all of existence as a whole.

Learn more opposites of EVERYTHING in your life: https://healthrevealed.org/taboo