by Dieter Duhm
If we turn from this vantage point and fleetingly look at the everyday happenings in slaughterhouses, fur farms, and animal laboratories, we observe them almost like retrospective history. The contrast could not be more blatant. Each of us faces an unavoidable decision: For how long are we willing to participate, directly or indirectly, in such heinousness? Complicity is an ethical and political concern. The establishment of autonomous supply systems as part of Terra Nova is imperative on ethical ground alone, as they free us from the dependency on a ruthless system of production and consumption. We cannot step fully into cooperation with the divine world so long as we torment or neglect its creatures for all are members of the same family of life. The reestablishment of this primordial union is a prerequisite for a future without fear. The sacred alliance of all that lives wants to reunite. We see that this could be; we clearly see a world without fear. No animal will be afraid of human beings when human beings no longer fear animals and so cease to torment them. No human being will fear another when there is no longer cause for hatred and violence. We are in the sacred alliance with all beings; this is how it is written in the plan of creation; and in case this was not yet the plan of the old world, then it is the plan of the new world that we want to bring to life in the next step of evolution. The old, deeply ingrained fear will be replaced by a joy of life; a primordial, unconditional joy for life is primordial joy. We see this in every cat, every dog, every child.
Life is primordial joy; we had almost forgotten. Nature’s celebration is attended by the celebration of love. The Holy Grail is now no longer found in dreary forests, but in all creatures’ bliss of existence. When our dismay at the world situation wants to overwhelm us, we should remember that Ananda is a more meaningful basis for healing the world.
WORKS CITED
1. Sepp Holzer and Konrad Liebchen. Sepp Holzer: The Rebel Farmer. (Graz: Stocker, 2004). Back to reading
Chapter 11: The Holy Land
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It is a celebration to build the new Earth in alliance with all fellow beings. When people are united in such celebration, the Holy Land arises. Jesus’ dream of the coming of the “kingdom” finds fulfillment and the “heavenly Jerusalem” comes down to Earth. We arrive in the Promised Land “Canaan,” but this land is not located by the Jordan River; it is everywhere that human beings resurrect it. This requires no peoples to be expelled and no biotope to be destroyed. We know the sacred myths about the “Holy Land” and the “heavenly kingdom on Earth.” The idea of transforming an Earthly kingdom into a kingdom of God and vice versa arose early in patriarchal history. The Egyptian pyramids established the cosmologic connection between the human and divine worlds; the Pharaoh Akhenaten founded the sun-city Amarna to bring the divine world to Earth.1 Yet these attempts failed because the original enlightenment, which might well have been authentic, deteriorated into an ecstasy of imperialistic power. They lacked the transformative power of love.
Two thousand years ago, Jesus of Nazareth demonstrated how our lives on Earth could be connected to the divine world through love. To this day Jesus is a guiding figure for many people, showing how life is actually meant to be. In attempting to continue his path, while incorporating certain necessary societal conditions, we are in a sense his successors. Since Jesus’ time many attempts have been made to fuse the divine and human kingdoms. From Jerusalem to Brasilia people have tried to develop architecture in accordance with the proportions of sacred geometry; the wind is blowing in this direction through many disciplines. However in all the attempts to bring God to Earth, Eros was forgotten. I have described in The Sacred Matrix how all social utopias to date have excluded “issue number one.”2 It is inconceivable that humanity has undertaken so much spiritual development in search of God, and in almost all attempts the core issue of our lives has remained neglected. This is a scorching issue on which we have all burnt our fingers. An issue that throughout history became so terribly linked to jealousy, revenge, and bloodshed that no one wanted to take it on again. But without solving humanity’s sexual issue, without redeeming this wonderful promise for the meeting of the genders in a positive, nonviolent way, there will be no free world.
The Holy Land is not bound to any religion; it arises everywhere people see and realize this great vision. It will be a shining carpet woven through all countries, gradually encompassing the globe. We are working on a basis of life shared by all inhabitants of this planet. This should reenter our consciousness: the Healing Biotopes and new communities originate from a global movement and ethics wished for and supported by all citizens of our planet. This movement is not brought forth by the egos of small groups, but by the global self of our planet. We human beings are part of the world. We have injured the world and now want to heal it in accordance with its inherent nature. The Holy Land is the testament of the twenty-first century and applies to all peoples of the Earth. All of life is meant to be healed; this is the message.
“If you will it, it is no fairytale!” Theodor Herzl called out to his Jewish friends when he wanted to make the vision of a new Israeli nation accessible to them.3 But he ignored the Palestinians already living there and he did not yet know the inner sexual, social, and ecological conditions for a humane world. “If you will it, it is no fairytale” – this is how we can once again say it if we refer to a reunited humanity that in deep cooperation with the powers of creation brings paradise to Earth as it was laid out in the entelechial program of all beings.
The highest and, for the time being, last conclusion from our current journey through all the promises of science and religion is that we will enter into a world where we love and care for our surrounding, as we recognize the divine presence in it. We will see every plant as a symbol of the higher world once the secret within it has been revealed to us. One’s life will change once one has really seen a blossom.
WORKS CITED
1. Ryan Stone, “The Art of Amarna: Akhenaten and His Life under the Sun.” Ancient Origins (January 20, 2015), last accessed July 19, 2015. Back to reading
2. Dieter Duhm, The Sacred Matrix: From the Matrix of Violence to the Matrix of Life; the Foundation for a New Civilization (Wiesenburg: Verlag Meiga, 2008). Back to reading
3. Theodor Herzl, If You Will It, It Is No Fairytale (Jerusalem: Wzo, 1954). Back to reading
Chapter 12: Water, Food, and Energy are Freely Available to Humankind
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Nature produces in abundance that which humanity needs – oxygen, water, and nutrition. All people and animals of the Earth could be fed if the mechanisms of our global economy would orient in relation to the law of nature and not the law of capital. Nature’s original matrix only waits to be understood and awakened anew by humankind.
The Earth is being destroyed by the political and economic apparatus of global capitalism, and through the struggles over water, food, and energy in particular. Entire regions are being devastated and robbed of their natural resources for the production of energy, foodstuffs, and other consumer goods. When we look into the fate of the innumerable beings that fall victim to the machinery of globalization we recognize the absolute necessity of new concepts for autonomy that enable the world’s population to meet their material needs independent of cartels and other power syndicates. Decentralized autonomy, providing the greatest possible self-sufficiency, is a prerequisite for the development of a nonviolent civilization. An energy strategy that requires storage reservoirs cannot exist in accordance with the higher laws of creation. What happens to the people living in the places in which multinational corporations plan to mine resources? What happens to the animals and the whole subtle fabric of nature fulfilling its tasks within the great organism of life? Can we look into the millions of caves, niches, nests, and micro-biotopes where animals had their homes, which are now mercilessly being flooded, centimeter-by-centimeter? This is symbolic of the unstoppable machine of extermination tearing over the globe today. What happened to the wi
ldlife in Portugal when the Alqueva Dam was built? What is now happening in Brazil as a consequence of the Belo Monte hydropower project, where more than forty thousand native people are being driven out of their homes? What does this do to the spirit of nature and to the collective human psyche? It is intolerable how profit-driven projects such as these are pushed through by bribery, intrigue, and intentional misinformation.
We need neither storage reservoirs, nuclear power plants, nor other megaprojects to secure the supply of energy and food, for nature provides abundantly. Once the technologies developed by people such as Viktor Schauberger, Sepp Holzer, Masanobu Fukuoka, Nikola Tesla, and Juergen Kleinwaechter become widespread, there will no longer be scarcity. Agricultural projects in China and Africa have shown how quickly nature is able to regenerate as soon as it is no longer hindered by flawed management strategies. The work of John D. Liu, the filmmaker who documents the restoration of large-scale degraded eco-systems, offers an insight into the possibilities of greening deserts. Given financial support, the techniques he features could be applied worldwide. He has shown how a huge deserted area in China – the Loess Plateau – was regenerated with only simple technology.1 He shows similar examples of nature restoration in Ethiopia, Rwanda, and other countries. Such models illustrate humanity’s potential when it is no longer blocked by corporations and their political advocates.
Rajendra Singh, also known as “Water Gandhi,” has greened more than 8,600 square kilometers of desert in Rajasthan, India over the course of twenty-five years, using traditional “johads” (check dams). Using simple techniques, village communities have built a retention landscape that is replenishing the aquifers. Today tens of thousands of people are able to sustain themselves from this land and are no longer forced to migrate to cities. Five rivers have been restored and now flow throughout the year and the rain has returned. To protect nature from exploitation in the future and to keep the water in the hands of the people they have founded a “river parliament.”2
There are a significant number of similarly effective projects worldwide, but many operate in relative isolation. They need an international alliance to enable the growth of a global field for a new Earth. Healing nature, regional self-sufficiency, and international collaboration are basic conditions for ending world hunger. Each new center within the alliance should run an office for international exchange and communication.
Around the world many further developments in decentralizing water and energy supplies are underway. Many of them do not make it to production because they do not comply with contemporary policies and are therefore not funded. This is the case for research into “free energy” and the work of the engineer and inventor Juergen Kleinwaechter on new ways of utilizing solar energy and the creation of energy-autonomous communities. “Solar Village” is the name he gives the system that is to be installed in Tamera.
No child will starve once a free humanity begins using the tools already available to us. Food grows everywhere people sow seeds. All peoples of the Earth must quickly and unconditionally have their right to self-sufficiency restored to them. It is clear that the aforementioned new autonomous centers will conflict with the interests of the “other side.” The “New World Order” instigated by the forces of global capitalism cannot tolerate regional self-sufficiency. But this “other side” consists only of human beings and the system they are serving is unlikely to endure much longer. We hope for opportunities to collaborate. The power struggle between the forces of life and the forces of profit must, as far as is possible, be transformed into a new model of cooperation. It has to become possible, for the old types of revolutionary struggle are no longer valid. There will be no “last holy battle.” The peace movement should develop an intelligent concept for collaboration with those parts of the capitalist empire that have recognized its economic and humanitarian insanity. We should not be too fast to deride these thoughts as naïve. They are not naïve, for even now respected representatives of the current system are coming to Tamera to explore the potential for collaboration. They see that their methods in, for example water management, will not work for much longer. Once the gate for the universal concept of life is opened, our possibilities are unlimited.
WORKS CITED
1. John D. Liu, “Learning to Communicate the Lessons of the Loess Plateau” (Environmental Education Media Project, 2007), academia.edu, last accessed July 19, 2015. Back to reading
2. CNN, “Water Gandhi,” YouTube (March 20, 2013), last accessed July 19, 2015. Back to reading
Chapter 13: The Reality of the Utopian Goal
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Terra Nova is the dream of a new humanity on a healed Earth. Clean rivers, blossoming meadows, fragrant forests, and a unified humankind in creative contact with all fellow beings. This dream is no longer mere wishful thinking, for it is contained as a real possibility within the existing world. Once we stop polluting them, rivers purify themselves. All living things carry an intended direction, an entelechy, an intrinsic goal. The future is inscribed within life. The concrete utopia resides as an image in every being, as the goal of its development, just as the image of the oak tree is inherent in the acorn. We are all on the way toward the realization of a goal that is encoded within us, a perfection which we have not yet attained. This “not yet” does not connote a state of deficiency, but an internal motor of life. Ernst Bloch refers in Latin to the great “nondum,”1 the “not yet” of history, the developmental goal built into life as “utopian latency.”2 As the dream of the tree is in its seed, the dream of Terra Nova is the latent utopia of humanity, the great “nondum,” a concealed but real possibility. As Jesus declared to his followers, “behold, the kingdom of God is in your midst,”3 we can today say, “behold, Terra Nova is in your midst.” For those with a preference for scientific formulations we might describe Terra Nova as the hologram ready to be recalled from the implicate order and to be downloaded with the appropriate frequencies. The manifestation of this utopia depends on the information we enter into the global body of life. With every action, every word, and every thought we activate or block the historic process, activate the promised utopia or its opposite.
The future lies in every cell. The famous caterpillar transforms into the famous butterfly. This is the reality of concrete utopia. The butterfly is the latent utopia within the caterpillar. The caterpillar knows nothing of it and yet within it lives the matrix of its future existence, the information of the butterfly. Could we not draw an analogy with humanity? Might information about our entelechy that has not yet been brought to life exist also in the human being? When we speak of the “higher self” or the “inner Christ,” could this not refer to the true utopia of the human being we are walking toward?
While she was in a trance state I asked my partner Sabine Lichtenfels what is to be done after the catastrophes in Fukushima, Oslo, London, and other places. She answered…
Despite what is happening in the world, you need to see the intact reality, for the sane always exists at the same time. The more you open up for its frequencies, the further it can radiate and effect miracles.4
The intact reality always exists. It is realized when it is seen and activated by us. Utopia can be realized when it is recognized and desired by the first human beings. The potential of global healing has to be seen and wanted. In every being, however traumatized it may be, lies an intact and sacred original matrix that becomes effective immediately once it is seen, addressed, and activated. These are tenets that will spare us much suffering when they are properly applied to our lives.
Behind every disease is an intact matrix that begins to manifest in the moment it is seen. What manifests in the world depends on our perceptions and thoughts. Inherent healing powers remain operative even when medical science no longer sees a chance. Lusseyran survived when according to medical science he should certainly have died (see Chapter 17).5 The more we succeed in establishing a societal order – a social, sexual, ecological, and polit
ical order – compatible with the higher order of life (the Sacred Matrix) the more healing powers we attract and the more our longing for utopia can find fulfillment.
