THRIVING EARTH & PEOPLE TREATY

(TEPT)

Adapted from writings and celebratory gatherings from the Mid 20^th Century onwards.

Updated 11^th Mar, 2015.

This Thriving Earth and People Treaty has been signed in Celebratory Gathering in recognising a desire by attendees who have pledged to simultaneously:

a) Live well together in a thriving world

b) Follow Guiding Principles set out in this Treaty

c) Support ALL people everywhere now and in the future to agree to do the same.

It dreams of a time when all people and all life on earth live well together. The signatories agree to living this way now.

PREAMBLE

We who undersign this document have come together in a Celebratory Gathering at (place):

on (date):

We realise that what we have begun here, and what we will generate from what has begun here, has drawn out of our dreams a shared reality coming from sensing our differences, diversity, commonality, and common origin. This shared reality has strengthened us through the difficulties of diversity, attitudes, and lifestyles. We have shared something so deep and abiding, that not one of us who has shared this experience will leave without being deeply transformed. We have reached into each other here and found ourselves. We have in a few short days, broken through into a consciousness that is so powerful in its newness, that it is as yet difficult to describe. We are the ones who will carry what was once a dream, and continue it as a reality. No words can say what we are. No words can tell the impact we shall achieve as examples of what happened here; we are the ones, and we no longer need words. Given our shared experience and yearning that others may share in this, we have given our energy to the words in this Thriving Earth and People Treaty. We have been extending a consciousness of ourselves, each other, and of future possibilities for thriving on Earth. We realise that we can act together in connecting with others around the world in actions leading to well futures - 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.

This Thriving Earth and People Treaty has been imagined into existence in celebratory gatherings. The Treaty is evidence of inter-people agreement to collaborate in evolving a better life for all life on planet earth. It is a Transitional Treaty.

We recognize that in the transforming flowing from this Thriving Earth and People Treaty, people in different parts of the world will, in parallel, be writing and signing different and specific treaties redressing matters and reconciling those people involved in forming these other treaties.

The Thriving Earth and People Treaty wording may be further enhanced in its integrity during other Celebratory Gatherings and forums by folk adding their momentum towards thriving people living well together on a thriving earth. Having experienced living well together during the Celebratory Gathering in caring ways, Signatories pledge collaborative compassionate action towards lasting peace and harmony.

WE SIGNATORIES RECOGNISE AND AFFIRM THE FOLLOWING GUIDING PRINCIPLES:

Guiding Principle 1. Signatories recognise and affirm that the wellness of earth and people is the Guiding Principle for all laws, and pledge the use of this Guiding Principle in all actions including any contributing to drafting, redrafting, repealing, or ratifying of all laws and regulations.

Guiding Principle 2. In order to promote local regional and global co-operating, and to achieve peacefulness, balance and harmony, ecological quality and abundance, economic wellbeing, and social and political justice; and the love, equity, friendship, freedom, prosperity, and abundance that flows from these value priorities in wise action, We signatories undertake to:

a) Respect and preserve the unalienable rights of all women, children, and men such as are recognised as inherent to the human condition, and support others to do the same.

b) Recognise and protect unalienable rights by embracing this Treaty’s Guiding Principles in any contributing to drafting, redrafting, repealing, and ratifying any laws and regulations, as well as in conduct towards sustaining the wellness of earth. Examples of respecting and preserving unalienable rights are evolving as we continue to realise human potential.

Guiding Principle 3. We Signatories will:

a) Live for our fellow women, children and men in engaging in behaviours fostering the flow of love and peace in our lives together

b) Show compassion and generosity towards all

c) Support others when help is required

d) Be honest in what we say and do, and

e) Freely pass on transforming processes that work

Guiding Principle 4. We Signatories will:

a. recognise, support, and contribute towards the emergence of a new caring spirit within the social aspects of life throughout earth

b. evolve new types of economic, political, and financial ways that:

i. fosters people’s potential,

ii. provides access to equity, and

iii. respects people’s self-determination and unalienable rights

towards more life, joy, and wellbeing in our living, and towards transformational consciousness raising - recognising that this has been extensively happening at the margins for ages.

Guiding Principle 5. As co-creators of this Treaty we by our own freewill, undertake to live in accordance with the Treaty Guiding Principles and to support others to do the same.

Guiding Principle 6. We signatories support the writing and signing of differing specific treaties towards redressing matters and reconciling those people involved in forming these other treaties.

Guiding Principle 7. We signatories recognize (a) that there is diversity and difference between people and (b) that both profoundly enrich our individual, communal, and collective experience. We also recognize the emergence of a new paradigm of global wellness flourishing on earth. We agree to share successful processes that support this evolving new paradigm among all people who may use or adapt them for global, continental, regional or local contexts.

Guiding Principle 8. We undertake to uphold the Treaty and always apply the Treaty Guiding Principles, and respect and preserve planet earth in all its richness towards safeguarding peace, harmony, abundance, and prosperity for future generations.

The Signatories pledge themselves to co-operate and collaborate with one another to carry out promoting of universal respect for and observance of unalienable rights, and

We signatories recognise, affirm, and agree to live by the above Guiding Principles:

Signed at:

On:

By the following parties to this Treaty:

(End of Treaty)

Evolving Redressing Reconciling Treaties

Consistent with Guiding Principle Six in the Thriving Earth and People Treaty above, this Evolving Redressing Reconciling Treaties paper provides some tentative frameworks which may be usefully shared and adapted to specific localities and contexts if locals want to use them to support the forming of specific treaties, processes, agreements, and other undertakings addressing and redressing specific loss and harm that has happened and or continues to happen in differing contexts around the world.

It is expressed in tentative language as it relates to extremely vexing and challenging issues –vex from the Latin vexare ‘to shake, jolt, or toss violently’ hence meaning to:

Cause difficulty or trouble to

Cause pain or physical distress to

Afflict

In these contexts, any imposing only perpetuates loss and harm. Nothing much of substance may happen unless the people involved are ready and willing to be involved and actually become involved. Around the world there has been and continues to be many contexts that cry out for action addressing past and continuing loss and harm to first peoples, ethnic groups, communities, cultures, societies, nations, and other collectives. Action is needed that may redress loss and harm, and reconcile previously conflicted people.

One Starting Place

Involve some people:

a) Who have experienced attending Thriving People and Earth Celebration Gatherings, and

b) Agree to follow Guiding Principles as contained in the Thriving People and Earth Treaty, and

c) Who have signed that Treaty

Redressing

Redressing: A verb having, but not limited to, the following meanings (alpha order):

compensating

correcting

healing – as in ‘to make whole again’

putting to right

putting/setting/making right

recognising

rectifying

reforming

remedying

repairing

resolving

restoring

retrieving

returning

righting

set right

settling

sorting out

Redressing

Perhaps having some culturally and inter-culturally appropriate processes for setting out all of the matters needing redressing possibly including and not limited to:

1. The people involved as perpetrators and their descendents

2. The people affected and their descendents

3. What happened – the context - when and where

4. The consequences and implications of what happened

5. Redress actions being asked for by the aggrieved

6. Processes for agreeing upon and implementing action in ways that heal, as in make whole, and not cause further loss and harm

7. If compensation, what forms, how much, to whom, by whom; comparison to compensation for ‘falling over in the street’; other actions, e.g., reparation

8. Minimising the redress and reconciling process itself being retraumatising

9. What are the past, current, and future implications from past and continuing loss and harm

10. What culturally appropriate processes for making recommendations; who involved

11. The involvement of symbolism and substance

12. Supporting aggrieved people to refraining from using on others the very actions that they have been subjected to

13. The use/non use of judicial processes and civil claims through court systems; institutional responses; Royal Commissions; reviewing the often brutal nature of cross examination in some judicial processes; possible reform of these; issues for and of governments’ defending redress litigation

14. Issues of statutory limitations on Redress Action; reform

15. Issues where past loss and harm were ‘legal at the time’

16. Processes for presenting to the perpetrators; to the wider public(s)

17. Relationally mediating understandings about processes and establishing agreement within and between people involved, or who may become involved as to how, what, when, and where redress actions will be taken separately, and together:

a. by the perpetrators and/or their descendents, and

b. by the other’s involved

in ways whereby perpetrators cease and desist loss and harm, and using ways that are generating healing for all involved, and having people moving forward with mutual respect

18. Healing intergenerational trauma

19. Issues of proof and lack of records; use of indigenous research methodologies; perhaps using Linda Tuhiwai Smith’s twenty five Indigenous Research Projects namely – creating, democratising, discovering, envisioning, negotiating, naming, networking, reframing, remembering, restoring, revitalizing, sharing, storytelling, and enabling and fostering proactive action research, structural change and cultural change

20. Integrating care and support in culturally appropriate ways – health and wellness, education, employment, reconnecting with culture and similar matters

21. Whole of community self-help and mutual help

22. Non-political conversations; gaining support of the wider public for redress and reconciling action

23. Shying clear of ‘remedial’ expert-delivery process that continue loss and harm and replicate past error

24. Recognising all of the implications flowing from past and current loss and harm; examples: high incarceration rates, low educational achievement, high unemployment, poor health, permanent injury and incapacities, people in care; and taking appropriate restorative action

25. Addressing complications resulting from delay in Redress and Reconciling

26. Exploring Scope:

a. Who and what is embraced in specific actions, for example, does it apply to all of a large collective or does sub groups want to take their own action

b. Are all matters included in one action or are matters best addressed and redressed in differing actions – some examples:

I. Return of cultural materials from overseas museums

II. Stolen generations

III. Loss of culture

IV. Loss of lands

V. Loss of health

27. Using the learning from the redress and reconciling processes to:

a. Inform and frame future action

b. Review current law and regulation to ensure it doesn’t creating loss and harm

28. Considering Directive Guiding Principles in policy and regulatory forming and implicating; perhaps following the Guiding Principles of the Thriving People and Earth Treaty

Linking Redressing to Reconciling

Over many decades healers and nurturers have been sensing what redressing and reconciling ways work in various contexts, and then, passing these ways on to locals in other contexts if they want to use or adapt them.

These processes may be made available if local people want to explore them for:

Transforming and integral healing

Increasing inter-cultural understanding

Consciousness Raising

Inter-cultural Relational Mediating

Whole community to whole community reconciling ceremonies

Negotiating of meaning

Cultural and Intercultural Transformative Reconciling Processes of potency

Establishing culturally appropriate healing processes

Ceremonies of cultural and inter-cultural significance and potency

Wide community involvement in the above processes

Background to the Thrive Earth and People Treaty

Return to Treaty

Seems there’s a social phenomenon now happening in every country of the world. The common folk are acting together towards creating thriving humanity on a thriving Earth. Linked to this, people are exploring one of the most important and significant ideas in human history, namely:

There is a vast undeveloped human potential, and that there are ways that this potential may be accessed, used and extended individually and collectively – realising human potential.

This social energy in action occurring around the world some commentators are calling a new form of social movement’.

People are recognising that shifting is occurring in awareness. People are sensing and feeling that they are transforming. New ways of speaking are transforming action.

It does not take long on the Internet to find about what has been termed by Paul Hawken (2007) Blessed Unrest. Seems these New Social Movements are largely being sustained face-to-face, though increasingly aided by social media.

This action also seems to be about Human Beings awakening to the possibility of living and relating well together. An epidemic of experimental local and extended endeavours is developing. Many fail and fade away, but those most functionally grounded in and attuned to a thriving future are surviving and growing.

This Movement of movements has flat local-lateral processes and structures. Emerging are global-local wellness collectives. Mirroring the whirlpool in nature, the movement’s structure is process-in-action. No one and no entity is in charge. It is a self organising system. In this sense it is natural. Self-starters recognise potential energy and not only take action for a better world, but also provide the environment for its full expression. Things that enhance wellbeing are repeated and passed on to be freely shared with others.

The word 'Well-being' is used for the experience of wellness in the Illness-Wellness Continuum.

What constitutes wellness may vary considerably between different cultures, communities and people in their varied habitat and context.

It is about better feeling in context. Wellbeing implies joyous wholeness – a whole-of-body experience of being well. Well-being is holistic and includes well being in all its forms including, but not limited to (in alphabetical order):

§ communal

§ connecting with and to place

§ economic

§ emotional

§ environmental

§ family

§ habitat

§ inter-cultural

§ inter-personal

§ physical

§ psycho-social

§ spiritual

General wellbeing emerges from the interaction of some, or all of the above forms of wellbeing. Enriching well being is a generative action and includes merging with the well being of the Earth and all life forms.

Even though actions for a thriving future have not been widely reported, they have been happening for millennia. The First Peoples celebratory gatherings of Indigenous peoples from around the world have been bringing the present thriving ideas together through linking with resonant, wise, indigenous and non-indigenous people of all cultures.

Many associated energies have been woven in from the countless times indigenous and other people have come together in celebratory gatherings for exploring consciousness raising towards better worlds. At these celebratory gatherings shared experience at times have melded together as agreements. Sometimes these celebratory gatherings’ agreements were written down. Inter-peoples agreements have sometimes being termed ‘treaties’

Others took up this theme of evolving wordings for agreements. While acting on a passion to be involved in contributing to better futures, some are unaware of how they are writing in ways that actually perpetuate the current systems failings. Folk sensed that some treaties were being written that were contradictory – saying something in one sentence and negating it openly, or by implication in the next sentence. Other readers began sensing this and started evolving a set of criteria as guiding principles for drafting treaties.

In this social action there is a growing awareness and recognising of our essential nature, and while this may have been violated, our essential nature is unalienable. Aspects of this nature come with us as we leave our mother’s womb and they go with us in death; things like our life, our varied capacities, abilities, and inner resources, and our determining of how we live our lives with others, and our differences and uniqueness; and in our cultures, our ways of life, and in our mirroring nature in exploring unity in diversity.

In this social action some folk are engaging in local matters; others are engaging in regional matters. Still others are passionate actors relating with matters affecting the global commons; themes like the nature of water, air, rivers, weather and carbon cycling. Refer Declaration of Governance and Law.

Major changes for the arrival of better futures are gaining momentum. This includes consciousness raising regarding major makeover of how global issues are addressed at the global level; and how people of earth may participate in this - recognising our unalienable right to determine how we govern ourselves locally, regionally, and globally.

And there are some outside-the-square folk with capacity and interest who are exploring new and old forms of economy (from Latin oeconomia –‘running the household’. These folk are also exploring forms of non-centric or multi-centric oeconomia where differing forms of currency attach to differing domains of life and respect differing energies in these differing domains - for example, the sacred, spiritual, symbolic, ritual, and everyday market and non-market domains of life. There may be no universal money to collapse these domains into one. Other similar folk are recognising that a global money system based upon an exponentially increasing debt and the accompanying slavery of indebtedness to a few who have astronomical wealth and power violates unalienable rights. So, interested folk are exploring new ways for exchanging, storing and comparing value. They’re also exploring alternatives to money and new forms of Currency. One example of a form of currency outside of money is the giving of our time, energy and/or attention – so, possibly using different forms of currency for expression and use in the differing domains of life – as has been used for millennia in some cultures. Folk are exploring anew concepts like finance, fund, risk, pool, and yield, and ways for returning the common wealth of the world to the people of the world. Rather than using ‘risk’ as an excuse for exploiting, inducing fear, regulating, and social control, folk are returning to older forms for minimising risk and minimising consequential harm, loss, or damage – such as minimising through mutual-help risk sharing approaches for the mutual wellbeing of all.

Transforming Everyday Social Relations

Tilman Evers (1985) identifies aspects of new social movements in Latin America. In his ‘Identity: The Hidden Side of New Social Movements in Latin America.

Evers writes:

By creating spaces for the experience of more collective social relations, of a less market-oriented consciousness, of less alienated expressions of culture, and of different basic values and assumptions, these movements represent a constant injection of an alien element within the social body of peripheral capitalism.

Evers suggests 'their potential is mainly of renewing socio-cultural and socio-psychic patterns of everyday social relations penetrating the micro-structure of society'. The transformatory potential within new social movements is socio-cultural (italics added).

Transforming Celebratory Gatherings

The transformatory potential within new social movements is relational and socio-cultural. Happenings and events of various kinds are taking place for networking and evolving common understandings and values while respecting our valued differences and perspectives. Folk are doing this by experiencing living well together, and noticing the difference. They’re taking this experience back for living well with each other in everyday life. Processes for energising this are well evolved. And these events have already commenced and are spreading throughout earth. And from within this transforming action have emerged many living documents that give words to experience.

This document may be used as a resource during Celebratory Gatherings and other occasions when people come together sharing sensing and feeling agreements relating to possible thriving futures. This Thriving Earth Treaty document is evidencing agreement while evolving as a preliminary living document that may be copied and shared and adapted at events around the world (‘treaty’ from the Latin tractatus : discussing, handling – hence ‘treaty’ as inter-people agreements and declarations between people). And at these self organising events and elsewhere at the local level, anyone can be a self starter. Experiences of consciousness raising at these Celebratory Gatherings may be shared in various formats. By linking into these gatherings we can be part of the change.

For example, The Thriving Earth and People Treaty was read, discussed and signed by all attendees at a Celebration Gathering on Monday Sixth of April 2015 at the Easter ConFest in Moulamein, NSW, Australia.

Adapted from Writings and Celebratory Gatherings from the 1960s Onwards

This document has been adapted from writings encapsulating celebration gatherings

A sample of such Celebratory Gatherings where collectively, over 258,000 people have attended:

a) 1959-1968 at North Ryde, NSW, Australia - over 13,000 per annum attending

b) 1968-1973 at Watsons Bay, Paddington, Centennial Park, Campbelltown, and Nimbin (ACT and NSW) – thousand attending

c) 1962-67 at North Ryde, NSW, Australia (approx 180 attending fortnightly)

d) 1970-73 Armidale and Grafton, NE NSW, Australia, and at follow-on gatherings at Alice Springs and Katherine (NT) and through the Australasia East Asian Oceania Region – between 30 - 100 attending

e) 1976 till the present – Conference Festivals through ACT, NSW and Qld, with follow-on and precursor celebratory gatherings around Australia (over 6,000 PA)

f) 1985-90 at Bondi Junction, NSW, Australia (approx 50 per month attending)

g) 1991 onwards on the Atherton Tablelands, including the Kuranda Rainforest Celebratory Gathering (between 20-100s attending)

h) 1992 Indigenous Platform during the Rio Earth Summit – with linking news of above celebratory gatherings (around 2,000 attending)

i) 1992 Petford, Qld Australia – including sharing of news received from 1992 Rio Earth Summit Indigenous attendees (approx 135 attending)

j) 1993 Lake Tinaroo Celebratory Gathering, Qld Australia (approx 50 attending)

k) 1991 onwards at Gatherings during and after meetings of the Unrepresented Nations and Peoples Organisation (UNPO) Founded in 1991 at the Peace Palace in The Hague. (unknown attendees)

l) 1994 Small Island Coastal and Estuarine Waters People Gathering Celebration at Lake Tinaroo and anniversary gatherings in the region till the present (approx 500 attending), and follow-on celebratory gathering in Townsville, Qld. – The Spirit of the Oceans Gathering Celebration (approx 200 attending).

m) 2002 Indigenous Platform during the Earth Summit in Johannesburg, (unknown attendees)

n) 2004 Tagaytay Philippines Gathering of the E. Asia Oceania Australasia Psychosocial Healer Network through eleven countries in the Region (68 Attendees)

o) 2004 Pikit and Takepan Celebration Gatherings in Mindanao in the Philippines (small groups)

p) 2014 Bay Park Celebratory Gathering on the Mornington Peninsula - with Tecoma Follow-on, Victoria, Australia (small groups)

Return to Treaty

Evolving Criteria as Benchmarks for Wellbeing Action

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

As the Thriving Earth and People Treaty has been evolving, the meaning and feeling of what it embraces

has been guided by the following.

From earlier action in North America via the Rio Earth Summit, Dr Neville Yeomans adapted treaty wordings in forming the following treaties:

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. For example these two Treaties were signed at the Small Island Coastal and Estuarine Peoples Gathering Celebration in Far North Queensland Australia in June 1994. This happening was funded by UNHRC in Geneva.

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.

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 emerged as The UN-INMA Treaty where:

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

b) INMA refers to Intercultural Normative Model Areas.

A later version of the UN-INMA Treaty is the Thriving Earth and People Treaty.

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:

CRITERIA

1) The preliminary version of the Thriving Earth and People 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 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 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 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) compassion peacefulness and harmony

d) ecological quality and abundance

e) economic wellbeing, and

f) social and political justice.

and the love, 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 sociological and cultural 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 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) Recognising that:

a) 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.

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

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

d) The world currently has extreme inequality in the power of nation states, and that

e) 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

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 (indigenous people) 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.

32) The Treaty has to be expressed in positive rather than negative terms.

For example, rather than saying what we do not want. Say what we do want

Rather than:

‘Do no Harm’ – where we have to think of harming to make sense of the sentence.

Say:

a) Live for our fellow women, children and men in engaging in behaviours fostering the flow of love and peace in our lives together

b) Show compassion and generosity towards all

c) Support others when help is required