INCOME INEQUALITY: HOW TO UNDERSTAND IT AND HOW TO ADDRESS IT. PART 4: MONEY DESCRIBED PHILOSOPHICALLY
(From World Scriptures Volume 2 ed. Leland P. Stewart)
Money and wealth are both a-moral. By themselves, they are not a part of the life force. Profit-only transactions have their own laws governed by principle of mathematics. These laws are transaction-based, with each transaction being its own stand-alone entity responsible only to itself. As each transaction is completed and money extracted, that money by itself is not accountable to anything but the transaction itself. A transaction is duplicatable only in principle but not in actual fact. While it may be considered transparent, it is not accountable to anything other than to the principle under which it was conducted.
Control of the money extracted goes eventually to a human being. Unless that human being acknowledges the responsibility to then convert it to accountability to humanity or the environment, it remains in the area of its own universe. In the universe of money by itself, there is no spiritual core, no common denominator, except a stand-alone mathematical equation. This constitutes anarchy, tragically unrecognized in its hubris, its deviation from the conscience of humans, its violation of the laws of the universe itself.
Money is the great contender for people’s hearts and minds. In the 21st century, the acquisition of it has overtaken the organic concept of character as the most highly prized of human achievements. While lip service is given to character as it relates to humanity and organic nature, at the moment of choice, the acquisition of money is not only allowed entry but it is also allowed to be elevated to the position of participant in human affairs on its own merit. It has no right to this.
Money’s role in human affairs is ancillary, as the lubricant that greases the engine, as the so-called measurer of equality in transactions between different media.
Entitlement occurs at both extremes of the bell curve of human effort. At the one end, there are those who feel entitled to money without human effort. These are the people who will not work and expect their government to take care of them.
At the other end there are those who feel entitled to have and to hold control of that money which has been obtained through anarchic transactions or those transactions in which transactional equality is not present and money has entered its own inorganic sphere of existence, defying the requirements of organic nature.
Huge disproportions in personal compensation are a glaring example of the intrusion of the money god into a society. A so-called welfare state and so-called capitalism can exist simultaneously in the same society. This is separate and different from the role of compassion in a civilized society. Where the total effort of an individual may not be sufficient to produce a life-sustaining amount of money, compassion requires the difference to be produced from the general coffers as the controllers of these coffers recognize and act upon their conscience, their responsibility to organic nature.
Reverence for life is the definer of a truly civilized society. Reverence for money however has been surpassing reverence for life ever since the ideas of the great Greek philosophers have been neglected instead of being updated in the realm of human affairs.
The study of money as servant or facilitator in human affairs has been neglected for too long. People still stand in awe and wonder of money, elevating it to godhood while its real role in human affairs is that of a servant in humankind’s grand prime endeavor to reach the species’ perfection of conducting societies as worthy participants in the life force, as prime examples , in the microcosm of the art form of the universe itself in all its wonder.
Rev. Mary A. Mann, Ph.D., was born in Australia and is descended from early Queensland pioneers. Her father was an original ANZAC, a member of the Australia and New Zealand Army Corps who fought on the Gallipoli Peninsular in 1915. Mary is a graduate of the University of Sydney, the University of California in Berkeley and the University of Southern California where she secured her Ph.D. in Communications and Theatre.
Her working career was in accounting where she became a Qualified Accountant in Australia and was the first Controller of the Pacifica Foundation in the 1970s.
Her academic career centered around her passion for finding out ‘why war’. Her first book on this topic, Anzac to Understanding included her father’s war letters and a social commentary on the global situation from the beginning of the First World War through the 20th century and it included the epic play ANZAC. The philosophy culminated in the book There Are No Enemies, a practical philosophy of life, which includes The Right of the Womb. Her theatre studies culminated in The Construction of Tragedy, Aristotle today in the theatre and she edited two editions of The Los Angeles Theatre Book, 1978 and 1984.
Mary has been a member of Unity- and- Diversity since 1989 where she is now the Board Chair and co-edited the book Science and Spirituality with the founder of that organization. Rev. Leland Stewart.
She joined the Synthaxis Theatre Company in 1979. Her creative work includes Poems of Woman, editor of Mentoring Poems, four centuries of selected poetry, Tortoise Shell, taken from a journal of her great-grandfather documenting life in the early days of the State of Queensland, Australia, and under the aegis of Synthaxis, plays for youth and family audiences, Maria and the Comet and The Round Table, published as TWO FAMILY PLAYSand ThuGun and Natasha, a drama with rap, moving beyond guns and violence .
In North Hollywood, she is the co-host of Unbuckled No-Ho Poetry, a monthly poetry reading series since 2010, which you can view here:youtube.com/unbucklednohopoetry
Mary has been presented with the Albert Nelson Marquis Lifetime Achievement Award by Marquis Who’s Who