The Fastest Growing New Social Movement on the Planet


Feedback & Email


Adapted from writings in the 1970s, 80s, and 90s. Updated Nov. 2014.



Preamble. 1

Context 2

Criteria. 3

The Un-INMA Treaty. 7

Un-INMA Treaty. 7

Appendix 1 -  Glossory. 11





Currently, spreading around the world is the fastest growing new social movement the world has ever seen.

This movement is growing using direct inter-personal contact at gatherings, festivals, ceremonies, and celebrations spreading throughout earth.

People are beginning to create contexts where they are thriving together surrounded by thriving environments.

They are evolving ways to link these environments towards oasifying the earth.

People in these New Social Movements are using experiential learning in face-to-face contact.

They’re using audience and crowd effects.

They’re using purposeful contagion and virus type effects,

They’re evolving and using what has been termed ‘enabling environments’. People are evolving people friendly spaces, places, localities, and atmospheres.

This new social movement is drawing very extensively upon nature and using bio-mimicry. There’s viral networking, intertwining, fertility, seeding, germinating. There’s abundance.

There’s time to ebb and time to flow. There’s self-organising. There’s swarm. There’s rapid growth on the margins. There’s growth in the cracks and crevices. There’s innovation among those who have had ‘society’ knocked out of them. People who have been lonely in a crowd are re-creating the little village atmosphere where everyone knows everyone.

Diverse people are experiencing living well together during experiential gatherings, festivals, celebrations, and ceremonies, and taking this experience back with them for living well with each other in everyday life.

There’s exploring processes for facilitating experiential learning in large and small groups. Processes that work have been documented. And are being passed on to others. Refer Healing Group Processes.

Ideas are evolving for changing alongside others. People are experiencing ways of relating well with others, especially those who are different. There’s the use of slogans. ‘Strangers are friends you’ve yet to meet’.

People are transforming by experiencing living well together.

All forms of artistry are being used. People are playing together. People are being spontaneous.

People who have had societal induced ‘breakdowns’ are getting it all together and becoming well with others in community. And these same kinds of folk are getting it all together by living close with animals and birds and by growing things with others.

Some are taking micro-actions. Others are linking in ways that have mass momentum and mass effects.

People are entering into common understandings and agreements about local, regional and global futures.

In this, the social-life word is taking a lead in energising transforming action within the political life world and the economic life world!


People are evolving common understandings and values while respecting valued differences.

These celebratory gatherings are also bringing together tribes and clans and other groupings; collectives, and peoples, and even reaching out to leaders of sovereign nations’ governance.

Some of the interwoven themes (refer Paul Hawken’s Blessed Unrest) are:

a)    indigenous cultural wisdoms of interconnectedness

b)    ecology

c)    social ecology

d)    environmental action, and

e)    social justice.

This new form of social movement has spread around the world hardly noticed by mainstream people - .the mainstream media and social commentators. Typically, they do not have the modes of perception to notice it (refer Connexity Perception).

The social planners, the administrators, the community development people, the event management people, the bureaucrats and all of these types, if they do attempt in engage with this new social movement, typically find all of their skills and experience irrelevant and a hindrance. They may experience dis-empowering of their zero-sum power (if I get more power, you get less). After prolonged engagement they may end up absorbing authentic power (refer Authentic Empowering and Tapping into Alternative Sources of Power).

And there’s also a reaching out to non-state actors; the insurgents, the separatists, the guerrillas, the freedom fighters and the like.

There’s a passing on that, as in the old song lines:

The times, they are a changing, and

Give peace a chance.

The Movement engages in Community Mutual Help Action for Wellbeing. This is happening  towards local, regional and global reform of life on earth.


Some precursors to this New Social Movement may be traced to action documented in the paper Informal Networks and New Social Movements that outlines the social relating based movements spreading through South America and through the Asia Oceania Australasia Region since the 1960s.


From 1958 in Sydney, Australia psychiatrist humanitarian barrister Dr Yeomans pioneered the use of community of a particular kind as a medium for nurturing community mutual help action for wellbeing; refer Community Ways for Healing the World.


Yeomans has been recognised as a global pioneer in evolving Therapeutic Community (refer Glossary) by the Therapeutic Communities Open Forum in the UK.


This document also extends the document Declaration of Governance and Law that outlines ways for Global Reform of local, regional, and global governance.


This document also extends the themes in Dr Neville Yeomans’ 1974 document On Global Reform - INMA where INMA meant Intercultural Normative Model Areas. In the On Global Reform – Inma document Neville introduces some core values guiding these new social movements as being:


a)    peacefulness and harmony

b)    ecological quality and abundance

c)    economic wellbeing, and

d)    social and political justice


The movement is about evolving the new rather than opposing the old.

Neville Yeomans conceived of a three-stage Transition process (T1-T3) based upon the above four values in transforming towards a new epoch on earth:


Tl = Consciousness-raising in national Arenas

T2 = Mobilizing in Transnational Arenas

T3 = Transforming in Global Arenas


During the 1970s, T1 Consciousness-Raising began firstly among the most disadvantaged of the area, including the First Peoples. Thus human relations groups on a live-in basis and in dispersed networks began assisting both the growth of solidarity and personal freedom of expression amongst such persons.

In initial experiences along these lines the release of fear and resentment within the indigenous members against Europeans led to a level of understanding and mutual trust both within the indigenous members, and between them and European members.

A mutual awareness of humanness led to the development not of a 'social contract' but rather of a community agreement. In legal terms a legally enforceable social contract may be contrasted with a morally enforceable, and perhaps in future a cogent humane law agreement based upon shared and strongly held values-based norms.

The next step was the focussing of activities on the local Intercultural Normative Model Areas (INMAs). This was accompanied by widespread T1 activities in the INMAs, conducted largely by those trained by previous groups.

Aborigines and resonant others from all over Australia and overseas visitors became involved. Over a number of years the population of the INMAs have increasingly involved people from many cultures.

Informal Networking has been growing through the Australasia Oceania Asia Region with news of healing ways that work passing in these networked networks. The word ‘healing’ is used in the original sense of ‘to make whole’.


T1 Consciousness-Raising in National Arenas


In the 1960s, Dr Neville Yeomans and his brother Ken with many others explored festivals, gatherings, ceremonies, and celebrations as consciousness raisers, where themes were conducive to people having social cohesion. Word was spreading of a global shift occurring - a new consciousness bringing the vision of world peace, harmony, and prosperity. These gatherings became places to informally network and spread network linkages. Refer ConFest and the Next 250 Years - Past and Future Possibilities and Sociograms.


And there’s recognising spreading rapidly that a global money system based upon an exponentially increasing debt, and the accompanying slavery of indebtedness to a few with astronomical wealth and power violates unalienable rights. So, people with values and capacity are preparing alternative local, regional and global means of exchange, energy exchange and local exchange trading processes and the like.




This social transforming action has been happening among indigenous peoples’ linking with people well versed in action research in the natural and social sciences in the Asia Oceania Australasia Region, the UK, and wider afield. The focus in these extended networks of networks has been exploring abundant thriving futures for earth and all life upon it.

A feature of this New Social Movement is rumours networking. This is where news of what has worked is passed on within networked networks with the invite to explore and adapt these ways if you want to in your own contexts.

A key aspect of this dialoguing and action research in this Area has been the evolving of criteria to be used in forming agreements and drafting Treaties and carrying out Treaty Gatherings where people begin embodying new ways of living well as they are engaging together in reaching agreements that they can all enter into. Other differing Actions have been occurring in other parts of the World.

The signing of the final draft of a Treaty evidences the Profound Agreement of peace and friendship that participants have already entered into.

Dr Yeomans work in evolving Informal healer networks in the Australia Top End in the 1970s are outlined in From the Outback. He writes of one mutual-help network forming with the name UP-INMA meaning Unique Peoples – Intercultural Normative Model Areas; referring to areas where people are exploring new norms for living well together.

As examples of earlier treaties, in 1992 Unique Peoples Treaties were written and signed – refer:

a)    Inter-people Healing Treaty Between Non-government Organisations and Unique Peoples

b)    The Young Peoples Healing Learning Code

From the above two treaties emerged the idea of forming common understandings and agreement between peoples and bodies coming together in gatherings from the 1960s onwards. These common understandings may pass through peoples, cultures, and  societies right through to leaders of sovereign nations around the world. These understanding may then emerge as Treaties. One of these potential agreements became known as the Preliminary UN-INMA Treaty that is included later in this document.

Criteria were evolved during a series of gatherings as standards for sensing, feeling, determining, and appreciating what may be included and excluded in drafting this Preliminary Treaty and associated documents.

Given the implications of this massive and vital endeavour, these Criteria were scrutinised for their appropriateness and then used for benchmarking during drafting the Preliminary Treaty. This Treaty may be called The UN-INMA Treaty where:


a)    UN refers to Unique Nurturers or Unrepresented Nations, and

b)    INMA refers to Intercultural Normative Model Areas.


Note that these Criteria are essentially inter-connecting, inter-depending, inter-affecting, inter-relating, and inter-weaving, and the associated documents take this same form.


Following are the Criteria:




1)        This preliminary version of the UN-INMA Treaty has to provide a wise-values frame around Treaty Gatherings and offer profound glimpses of what rich agreement attendees may generate between themselves such that transforming occurs in the very process of coming to Agreement.


The final version of this Treaty for ratifying and signing will evidence the Agreement that attendees have already come to as attendees immerse themselves in gathering, engaging in ceremony and celebrating prior to the ratifying and signing ceremonies.


The final Treaty may be very close to this Preliminary Treaty.


2)    This Preliminary Treaty and the Treaty Gatherings have to contribute to creating a shift in human affairs towards engendering (to bring forth) a major bio-cultural shift – evolving humanity away from homo aggressans (aggressive people) and towards homo sapiens amans (wise loving people) - a shift to a world where all of humanity in bringing wellness to ourselves and all life forms on planet earth are continuing to live well together based upon value priorities including:

a)    supporting humanities’ unalienable rights

b)    moving away from opposing towards flowing well together

c)    peacefulness and harmony

d)    ecological quality and abundance

e)    economic wellbeing, and

f)     social and political justice.


and the equity, friendship, freedom, prosperity, abundance that flow from these priority values in wise action.

The emerging and varied nurturing community action for wellbeing based bio-cultural ways of differing locales and regions may be universal in their locales, and the bio-social within them varied, while the new bio-psychology is emerging with the potential for infinite individuation like the loving mother nurturing the individuation of her children. New forms of psychological experience emerge as the self evidencing outcome of living well in evolving local, regional, and global nurturing community for wellness throughout earth.

3)        This Treaty has to contribute to consciousness raising creating significant changes to current sovereign nation state and sovereign micro-nation behaviour. Sovereign nations and other entities, from the very powerful to the very weak cannot continue their current practices. Things have to change.

4)        This Treaty has to be worded so as to be attainable, desirable, and durable:

a)    Attainability - the plausibility and credibility of achieving sufficient societal and structural leverage;

b)    Desirability - harmony of likely actions with value priorities;

c)    Durability - likelihood of enduring global shifting to a new paradigm (refer Glossary) embodying value priorities detailed in these criteria.

5)        While the Treaty has to meet Criteria 4, namely being attainable, desirable, and durable, it also has to be, from time to time, an evolving document without ever being compromised, as people realise and exercise their unalienable rights to self-determination and governance.


6)        Nation states, especially the very powerful have habitually imposed, and they also have a very long history of being preoccupied with ensuring that their national interest is maximised at the expense of others. Their every action on the international stage is put through the filter of national interest.

Sovereign nation states have been engaging in extra-judicial, covert, false flag, & black operations, as well as engaging in harsh brutal smashing for subjugating.

Very weak nations and non-state actors have evolved their own processes for taking advantage of other nations and people using un-conventional warfare.

Given the above and recognising that the world currently has extreme inequality in the power of nation states, and that the powerful think that power is their unquestionable right, this Treaty has to convey massive benefits to the currently powerful and weak alike such that it is acceptable to all.


7)        This Treaty has to:


a)    firstly, embody and embrace loving, caring, and nurturing along with a profound respecting of difference, while also respecting humanity’s unalienable rights, including the right to determine differing ways of living, and differing local governances that collaborate with locals from other localities in forming regional and global governances, and


b)    secondly, it has to have humane caring processes for engaging with those who at first reject this Treaty;


c)    thirdly, it has to create a context between and within sovereign nations for humanity in all of its differences to evolve together the incoming epoch on earth;


d)    fourthly, it has to do all of this without triggering financial and societal collapse.


8)        This Treaty, in bringing together sovereign nation states that have all manner of laws, systems of law, or breaking down of law, or lawlessness, has to embody, as the Law above all law, the wellness of earth and people.


9)        This Treaty cannot take away people’s unalienable rights while claiming to recognise and protect their unalienable rights.

This means that this Treaty must not be prescriptive in detailing a New Paradigm.


This Treaty has to set the scene and support a mood and climate for a New Paradigm to emerge through people of the world taking back ability over their lives in exercising their unalienable rights.


10)     The Treaty has to allow space for both universal input and scope for difference. No entity can impose their universal recipe on everyone else. Oppositional reaction would inevitable occur.

11)     It follows that this Treaty cannot impose the beliefs, views, feelings, ideas, and passions of the few on the many. In nature, wombats remain wombats and engage in wombat way. Creatures maintain their differences and differing ways of living. That is nature’s way.


12)     In fitting the preceding Criteria, the Treaty has to result in local, regional, and global transitioning that is peaceful, loving, caring, and nurturing. It has to generate a loving caring mood. Hence, it must not be a smashing of the existing power structure, and then using control of global finance to impose a new power structure; that is repeating the current failed World Order Model and repeating old paradigm behaviour!

The sudden collapse of our taken-for-granted really throws people. Smashing the ‘old’ system has a very high probability of ‘letting loose the dogs of war’ spreading mass contagion of a mindless destruction.

13)     This Treaty must make the minimum of changes to the existing taken-for-granted while meeting all of the other Criteria of this Treaty.


14)     The Treaty has to recognise, support, and contribute to consciousness raising that has already been extensively happening on the margins for ages; behaviour change, mobilising of transitioning, and transforming starting in human relating in the relational social spheres of life (mutual-help and self-help) and spreading through the economic and political spheres of life in the many and varied located contexts on earth.


15)     The Treaty has to recognise that people immersed in the old paradigm have little capacity to comprehend anything outside of their comprehension. Thomas Kuhn who introduced the concept ‘paradigm’ was identifying that people have a very particular shared ‘window’ or ‘world view’ that is an explanatory framework for everything in the view. ‘Paradigms’ include never-questioned ways of knowing, theories, methods, as well as the content of the shared knowing. Paradigms are very resistant to change. For paradigm holders, typically, if they do not comprehend it, it’s a sham and nonsense. New paradigm consciousness is for many powerful people, outside their comprehension. Hence, the Treaty has to engage old paradigm people while working with the free energy of the emerging consciousness.


To paraphrase Thomas Kuhn who introduced the concept ‘paradigm’, old paradigm people typically live lives parallel to new paradigm people and take their version of the old paradigm with them to the grave. People with the emerging new consciousness recognise anomalies - where happenings are no longer accounted for by the old paradigm and they begin transforming and entering into an emerging new paradigm.


16)     The Treaty has to allow room for the emergence of new hetero-paradigms; that is, multiple differing paradigms of living well together (cleavered unity - as in ‘united in separateness’) that are the natural consequence of people exercising their unalienable rights. This entails inter-paradigm perception something that interculturals tend to be evolving.


17)     In fully recognising humanity’s unalienable rights to determine how they live with each other and to determine their own forms of governance, this Treaty cannot specify, direct, or control sovereign nations’ in their ways of administering their respective nation states like global finance does today. That would maintain the dominant, imposing, and dominating aspect of the old flawed World Order Model.


18)     While this Treaty is an agreement between sovereign nations, and peoples including Unique Peoples, it has to recognise that we all live in a massively interconnected world, and that what happens within a sovereign nation can have massive detrimental effects outside the sovereign nation.


In recognising this, Signatories also agree to some limits on things that happen within their respective sovereign nations.


19)     The Treaty has to set in motion a return of the common-wealth value of the planet to the people in ways that inevitably result in a peaceful, caring loving transitioning in the many spheres of life and that does not cause consumption, waste, and exhaustion of earth’s resources to the detriment of future generations.


20)     This Treaty cannot attempt to transform people’s behaviour or spread love by legislation and regulation. Such an attempt will fail. The wise of the Ages have embraced values-based guiding principles over and above laws and regulation.


Evidence demonstrates that humane caring networks at the margins do have transforming processes that work in the many spheres of life through people engaging in self-help and mutual-help in exercising their unalienable rights, and rights linked to unalienable rights.


21)     This Treaty has to have what’s called face validity; that is, it has to immediately make sense and be acceptable to people.


22)     This Treaty has to have all, or nearly all sovereign nations signing, especially the powerful nations.


23)     This Treaty has to create social cohesion rather than polarisation. Example: collaborating and cooperating rather than bickering and war. 


24)     This Treaty has to have a loving caring relational mediating in resolving differences, and at worst, contain process for addressing/living well with current and potential non-compliers.


25)     The Treaty has to fit all of the sovereign nations involved such that they can, without compromising Treaty Articles, readily ratify and implement it within or alongside their current constitutions and legal/regulatory systems.

26)     The Treaty has to have scope in the longer term to be able to explore a world that does not have the hardly noticed carryover of old paradigm impositions of institutions, concepts, and practices.

One example, is exploring futures that have alternatives to the notion ‘nation’ that is today a universal.

Other modes of groupings and collectivities may be explored, as is an unalienable right. Another example is a world that tempers the dominant world’s pervasive use of control through categorisation – pervasively using splitting, departmentalising, sectorising, and disconnecting – rather, moving towards holistic modes of sense making and engaging that mirror the interweaving and co-mingling of nature.

27)     The Treaty must not have undesirable unintended implications and consequences.


28)     The Treaty has to have a pervasive loving caring nurturing feel to it with themes expressed in the positive with scarce reference to former times.


29)     The Treaty has to recognise  procrastination as a form of non-compliance.


30)     The expression and language in the Treaty must be universally acceptable.


31)     Most importantly, the Treaty must not remove unalienable rights of people in their various groupings and places to determine their own governance.


The following Preliminary Treaty may be used in organising Treaty Gatherings.


It has been in the process of evolving since the late 1950s and has be woven together to meet every one of the above 31 Criteria.








A Treaty towards evolving a new epoch emerging with self governance upon planet earth focusing on:


a)    peacefulness and harmony

b)    ecological quality and abundance

c)    economic wellbeing, and

d)    social and political justice


and also the:


a)    equity

b)    friendship

c)    freedom

d)    prosperity, and

e)    abundance in the world


that tends to flow from these value priorities in loving wise action, as is embraced by the term ‘haharusingo’ used by the Raitaku people of South West Bougainville meaning loving wisdom in action.







Towards evolving our world together wherein all nature and human nature is thriving and remains so into a beautiful future for our planet and all life upon it.

Whereas recognising that unalienable rights of all members of the human family are the only foundation for a New Paradigm (refer Glossary) of:


a)    peacefulness and harmony

b)    ecological quality and abundance

c)    economic wellbeing, and

d)    social and political justice


and the:


a)    equity

b)    friendship

c)    freedom

d)    prosperity, and

e)    abundance in the world


that flows from these value priorities in wise action, and


Whereas dominant and Western governance models have failed to achieve the healing, learning, equality, fairness and development objectives; and

Whereas some sovereign governments, corporations and other bodies have imposed dominant governance and development models, programmes and values in their projects which have contributed to the destruction of the environment and of Unique Peoples cultures and populations; and

Whereas NGOs respect the evolving declarations, charters and treaties of Unique Peoples, recognise Unique Peoples' rights to self-determination, rights to traditional territories, and to cultural, healing, identity and collective human rights,


Whereas humanity has rejected the current system of injustice and inequity and has called for a system based upon freedom and equity of all in love, and

Whereas it is essential to ensure relational friendship of all humanity for arriving at a universal understanding of the fullness of unal­ienable rights of women, children, and men, and


Whereas the Contracting Parties have pledged themselves to carry out in co-operative collaborating with one another, the promoting of universal respect for, and observance of unalienable rights, and


Whereas sovereign nations have devalued and imposed their own values and culture on First Peoples, and


Whereas a common understanding of these unalienable rights and freedoms and their underpinning of humane caring norms is of the greatest importance for the full realization of this pledge,




This UN-INMA Treaty is concluded by and between the Signatories who have come together to nurture abundance, connectivity, equity, friendship, freedom, harmony, justice, love, and prosperity in bringing the people of the world together in lasting peace and harmony.

There is agreement between all Signatories that restoring and repairing any harm, loss or damage that has been caused will now be undertaken.


The Signatories to this Treaty are enacting international co-operation and are committed to:


a)    love

b)    peace and harmony

c)    equal and mutual respect

d)    integrity

e)    ecological quality and abundance

f)     economic wellbeing

g)    social and political justice


and the:


a)    the equity

b)    friendship

c)    freedom

d)      prosperity, and

e)    abundance


that flows from these value priorities in wise action:


a)    by the acceptance of obligations of creating:

                                                              i.        peace and harmony;

                                                            ii.        a new financial system that recognizes the current system as fraudulent and responsible for debt-slavery and usury of the people of the world;

a)    by the sustaining of open, just and honourable relations between nations;

b)    by the scrupulous respect of this Treaty;

c)    by sovereign nations and people recognising that wellness of earth drafting, redrafting, repealing, ratifying, and refreshing all other laws,


all agree to this covenant of peace and friendship.











Article 1.     Sovereign nations and people recognise that the wellness of earth and people is the Law above all laws, and use this Law as a guiding principle in drafting, redrafting, repealing, and ratifying all laws.


In order to promote international co-operation and to achieve peacefulness and harmony, ecological quality and abundance, economic wellbeing, social and political justice, and the equity, friendship, freedom, prosperity, and abundance that flows from these value priorities in wise action:


We sovereign nations and people undertake to respect and preserve the unalienable rights of all women, children, and men such as are recognised as inherent to the human condition and to recognise and protect them by embracing the following Directive Principles of Nation State Policy (Directive Principles) (refer Glossary) in drafting, redrafting, repealing, and ratifying law and regulations, as well as in conduct:


                     Towards sustaining the Wellness of Earth, People and all life forms:


a)    Do no harm,

b)    Cause no loss or damage, and

c)    Do not impede or infringe upon the freedom of another.


This Treaty recognises, supports, and contributes:


a)    towards the emergence of a new geisteswissenschaften throughout earth - meaning a new spirit of the social life world,


b)    away from the imposing of the economic life world, and imposing of the political life world, and the imposing of money, and


c)    towards more life, joy and wellbeing in our living.



Hence, this Treaty:


a)    recognises

b)    supports, and

c)    contributes


towards transformational consciousness raising that has been extensively happening at the margins for ages:


a)    Consciousness raising and behaviour change (T1)

b)    Mobilising (T2), and

c)    Transforming (T3)

starting in human relating in the relational social spheres of life (mutual-help) and spreading through the many and varied economic and political spheres of life throughout earth.


                  Signatory sovereign nations will follow this Article 1 when drafting, redrafting, repealing, and ratifying legislation and regulation, and in their conduct.

Particularly will they reflect these three principles in any law and behaviour relating to maintaining conduct and correcting deviancy processes when individuals breach Article 1 within their respective nation states, with an emphasis on evolving humane caring residential and non-residential Therapeutic Communities (Glossary) and Well Living Processes and Places (Glossary) as alternatives to criminal and psychiatric incarceration.


                    These Directive Principles shall not be enforceable by any court, but they are nevertheless fundamental in the governance of nation states.

It shall be the duty of the nation state Signatories to always apply these Directive Principles of Nation State Policy in drafting, redrafting, repealing, and ratifying all laws and regulations at all levels of government and governance within said sovereign nations, and to apply these Directive Principles in all their conduct.

In recognising unalienable rights, the Undersigned pledge to embrace and follow the above principles.

Sovereign nations in drafting, redrafting, repealing, and ratifying law and regulations, and in the delivery of services (doing things for people), will actively support and establish a climate for a New Paradigm to emerge that includes people respecting earth and all life forms, doing things for themselves in self-help and mutual-help in exercising their un-alienable rights.

                  This Treaty towards a New Paradigm throughout earth, though binding upon the Signatories to this Treaty, is a Transitional Treaty that may, along with the Directive Principles be further evolved, without compromising its integrity, by people of earth exercising their unalienable rights.




Article 2.      The sovereign nations and people who ratify the terms of this Treaty entered into this Treaty to deliberate, determine, and act to fulfil the aforementioned purposes.

Our UN-INMA Treaty is hereby established in recognition of the primacy of consciousness, the holistic interconnectedness of all life, the recognition and acceptance of the individual sovereign condition, and towards the wellness of earth, all people and all other life forms on earth.


Another fundamental under-standing is that there is difference in humanity and this difference profoundly enriches our individual, communal, and collective experience. There is separateness in our unity, and unity in our separateness.

Towards harmony, friendship, and peace, sovereign nations and people in conduct as well as in law and  regulations support the evolving of humanity away from homo aggressans (aggressive people) and towards homo amans (loving people).

Processes that work in supporting this evolving will be freely shared between all sovereign nations, and people that may use or adapt them to their local contexts.

Article 3.      As Members of this Covenant of Friendship, harmony and peace we the sovereign nations and people by our own free will, undertake to:


a)      live in accordance with the Treaty Directive Principles set out in Article 1 and to not prevent others from doing the same;

b)    cause no harm, loss or damage;

c)    not impose our will upon others;

d)    mutually assist one another to advance our own loving evolving and that of humanity as a whole.

Article 4.      We the sovereign nations and people undertake to uphold the Treaty and always apply the Directive Principles in drafting, redrafting repealing, and ratifying all laws and regulations.

Article 5.      We the sovereign nations and people undertake to respect and preserve planet earth in all its richness ensuring abundance and prosperity for future generations.


the above statements are hereby agreed to and affirmed.


Signed at:                                            


By the following parties to this Treaty:





Directive Principles of Nation State Policy


A concept adapted from the Indian Constitution and the Burmese Constitution.




Having extensive integrity




A German term meaning the spirit of the social life world.



a term used by the Raitaku people of South West Bougainville meaning loving wisdom in action.



A term introduced by Thomas Kuhn in his 1962 book The Structure of Scientific Revolutions suggesting that certain scientific works provide an open-ended resource: a framework of concepts, results, and procedures within which subsequent work is structured.


Normal science proceeds within such a framework or paradigm. The Merriam-Webster Online dictionary defines this usage as ‘a philosophical and theoretical framework of a scientific school or discipline within which theories, laws, and generalizations and the experiments performed in support of them are formulated; broadly: a philosophical or theoretical framework of any kind.


Therapeutic community


A therapeutic community is a process in which the community itself, through self-help and mutual-support is the principal means for promoting personal change.

In a therapeutic community residents and staff participate in running the community, contributing to a psychologically and physically safe learning environment where change can occur.


Refer Therapeutic Community Pioneers – Dr. Neville Yeomans. Internet source sighted Oct 2014.



Wellbeing well and wellness

Wellbeing implies wholeness - being well. Enriching well being is a generative action. Wellbeing includes well being in all its forms including but not limited to: 

§  communal

§  connecting with and to place

§  economic

§  emotional

§  environmental

§  family

§  habitat

§  inter-cultural

§  inter-personal

§  physical

§  psycho-social

§  spiritual

and includes merging with the well being of the Earth and all life forms. General wellbeing may be a function of the interaction of some, or all of the above forms of wellbeing.


Laceweb Homepage



Resonant Links:


o    On Global Reform - INMA

o    Declaration of Governance and Law

o    Government and Facilitating Grassroots Action

o    Recognising and Evolving Local-lateral Links Between Various Support Processes


Return to the top