Are you fed up with the present social system?
Are you wishing to join or create a system that’s newer, better, healthier?
Are you already a part of an alternative community / network?
Are you struggling with the old system’s complexity, rigidity, formality and subservience to rules that actually damage the society and nature? (In other words: you attempt to do something positive “out of the box” but the existing system thwarts your efforts, forcing you back into the box.)
Have you discovered great solutions that work, but can’t convince the local government to take them up?
Are you starting to see the flaws of the new, emerging systems, but can’t identify precisely what causes these flaws?

In the revolutions in the past only the surface changed while the tenets of the society remained the same. But revolution is not the only option we have. We can also evolve and transform organically through evolution that isn’t enforced but springs from the nature of human individuals and communities.

The basic question here is: What is the ideal human existence?

Those who understand the deep significance of this question know that the ideal is never the same for each and every community in the world. General values (health, freedom, peace, respect, solidarity, love etc.) are the only thing that can and should be universal and shared by everyone—as some kind of transcultural, transreligious “religion”. Everything else should depend on people’s local habits, geographic and climatic characteristics etc.

The terms “culture”, “tradition” and “religion” have too often been abused to destroy the essence of culture, tradition and religion. That’s why progressive people of the 21st century need to go beyond them and base their societies on more reasonable premises, stories and myths.

But to do that they need to understand some facts about transition from the old to the new social system. Here are my 9 points about this transition. They are an attempt to formulate some of the basic dynamics that underline the relation between the old and the new systems, whenever the transition starts.

1. No new system has ever emerged with the consent of the previous system.
If you feel you belong to a “new system” and follow a broad set of ethical norms (broader than the old system can comprehend), don’t let anyone convince you you’re against the law! You’re actually representing a stricter law—even if it isn’t formalized and even if it seems to be against the old system’s complex legislations. Don’t expect support and acceptance; if you stick to very broad ethical values the system will always perceive you as opposition.

2. No system has ever emerged knowing right from the beginning what it would be called once established.
If you represent a new “system” and don’t know who you are and what exactly you belong to, if most people consider you somewhat strange or crazy, be glad and don’t worry—you’re in the process of shaping something that hasn’t existed so far, so even if there’s no unique name for it, you’re a part of that

3. When the heads of the system talk about progress, they are not talking about progression of the system (towards a different, more advanced system), they are talking about consolidation oftheir own system (for their own advantage).
Flexible revolutionaries who brought about a new system rigidly oppose a newer system three or four decades later. Sometimes they support it (or would support it were they alive), but their followers don’t (they actually missed the point). The new system has to cross the rigid obstacles that the old system created to protect itself against progression.
If the new social system wants to stay sound and people-centered it has to resist centralization of power; it has to create efficient safe-guards in its own structure, once that structure begins to take shape.

4. Even the most progressive, honest and ethical social system will turn to regressive, dishonest and corrupt system, if it starts to take itself too seriously.
Leaders invariably harm their people when their legislation becomes too rigid and detached from the realities of life. When “leaders” and “decision makers” start saying their hands are tied (by the law) so they can’t help solve some practical problem for the benefit of the people, they aren’t really leaders; the leadership had shifted to a hidden, anonymous level in the social structure.

5. In an advanced stage of any social system the leaders’ agendas are selfish and detached from the interest of people that they (supposedly) represent.
The leadership has to arise from paying attention to what’s happening in all the realms of society and nature. Bad leaders enforce the rules; they have to do it because the rules come from unreal(istic) ideals.
Good leaders construct the rules from the society’s values—to protect and uphold those values. Such rules serve the communities. Bad leadership creates few leaders and many followers; good leadership creates many leaders and few followers.

6. In all developed systems the heads of the system first take care of their own safety and needs. In the emerging systems the heads of the emergence put the ideals before their own safety and needs.
Young systems’ leaders give out leadership and their position is earned by their contribution to the system. People trust them and they don’t need to hide and protect themselves by guards and surveillances. Rigid (old) systems are based on control; healthy (young) systems are based on trust.

7. Every new system bases its emergence on the benefits created by the old(er) system(s).
Don’t feel bad about using the creations of the old system while (and even for) criticizing it. Slave-owners used slaves to free slaves. Land-owners can use the land to free the land; money-owners can use the money to free the money; owners of technological gizmos can use technology to free technology.
The problem is not in the people and things we relate to; the problem is in the way we treat these things and what we use them for. A cruel employer is just as bad a cruel slave-owner; a slave, doing what he’s good at and feeling useful, is much better of than an employee doing what he doesn’t enjoy and what he doesn’t feel useful at.
Use your possession with respect and for good purposes and in this way even “bad” things turn good.

8. Most systems begin with good intentions…
…but as they say: The road to hell is paved with good intentions.
If you don’t keep evaluating your intentions as the system develops, you can go astray.
So keep a critical distance to your intentions and never ever create stiff ideals based on them.
Keep your eyes and mind open! If you notice your intentions and ideals don’t correspond to
reality, don’t try to change the reality.

Expose conceit when you see it—both in yourself and in others.
Be brave, but be humble.
Be strong, but be gentle.

9. Every social system should have a “reset” button.
Reset is a periodical re-evaluation of the core intentions and ideals.
To actually do the reset the system needs to stay flexible.
It has to encourage individual sovereignty and independence (not just declarative, political independence)—it requires the kind of leadership that generates (capable) leaders not (incapable) followers.
To reset the system means to sit down together and question everything—just for the sake of it. And then to keep what’s reasonable and adjust what’s not.

This list is but a teaser, inviting you to think further and deeper about the transition. The new “world order” is not going to be what you think it’s going to be. If you make your own dream about the world come true, that will be an act of violence. Transition is an ongoing process and healthy systems incorporate adaptation and resilience, they are flexible and promptly respond to any changes of conditions.

If you listen really carefully and get to hear the voices from inside the womb of the present globalized world, you’ll be able to knit these voices together into a clear message that will be heard by the newborn and make her feel safe and invited because she’ll know her time has come.