World government/en

In attempting to solve the environmental problems of the world today, well-meaning individuals have proposed a number of solutions. One that has been widely discussed is the establishment of some form of world government wherein centralized control over the world’s ecosystems would be administered by a group of environmental specialists. To eliminate imbalances in the biosphere and discrepancies in the economies of the nations, the proponents of this plan advocate the redistribution of natural and human resources on a global scale, thereby giving to every man and every country their “fair share” of the earth and its atmosphere—a patch of land ’neath a patch of sky.

While we acknowledge the sincerity of the majority of those who are working to improve man’s lot, we must point out that within this plan there are certain marked inconsistencies with cosmic law. To begin with, a one-world government is not recommended by the Hierarchy. Until the Christ rules in the heart of the individual, the individual is not fit to rule the world.

The purpose of nation-states

Nation-states were instituted by the ascended masters to serve as the final point of transition between the imperfect society that evolved after man’s expulsion from Eden and the perfect society that will be outpictured in the golden age—a society based on a one-world government headed by the Prince of Peace and those who have attained self-mastery through the Christ consciousness. The abuses that have occurred within and among the nation-states are not the intent of God, but rather a reflection of man’s ignorance of and indifference to that intent; and this is to be expected, given his present imperfect evolution.

The Brotherhood cautions against the premature uniting of peoples, even for the purpose of solving the problems of the planetary ecosystem. For because of their group karma and their divine destiny to manifest an aspect of the Christ consciousness as a nation, the peoples of the world require boundaries of identity that enable them to fulfill their reason for being. The nation-state system is not inherently evil, nor are its citizens inherently selfish. For by evolving their own individuality and respecting the right of others to do the same, they enhance the evolution of all other states and the entire planetary body.

The uniting of the peoples of the world will come about naturally as individuals and nations strive toward and achieve perfection and unity through the Christ. Meanwhile, the masters urge every family, every community, state, and nation to begin earnestly to seek solutions to their environmental problems. When this project is carried out selflessly with the general welfare as the only motivation and people are willing to make sacrifices for one another, then and only then will true progress be made.

Rule by an intellectual elite

The belief that the dangers inherent in a worldwide system of ecological control would be eliminated by the rule of an intellectual elite is also subject to serious question by the student of the Masters. While the Hierarchy acknowledges that only the most highly qualified and the best educated among mankind should have the final word on environmental controls, their judgment and man’s judgment of who is most qualified and who is best educated do not necessarily coincide.

While rule by an intellectual elite is acceptable in theory, we would point out that in practice such a system can be both unwieldy and dangerous. The unwieldiness of the plan lies in the enforcement of the decisions reached by the world governing body. Nothing short of an international police state with the power to override the sovereignty of the nations could effectively put such a plan into action. The danger in the plan lies in man’s assumption that by his intellect alone he can arrive at the judgments of God.

While it is often true that the trained mind can best attune with the Christ mind, it is also true that the best minds can be trained according to the worst concepts. Such minds will reject the promptings of the Christ because they have been preconditioned by the warped perspective of the carnal mind. Some of the world’s greatest thinkers, through no fault of their own, have been deprived of even a basic understanding of the laws of karma and reembodiment and the place of our planet in the cosmic scheme. Yet they are developing ways to alter man’s entire life pattern to conform to the man-animal they have been educated to believe in. When man’s best is not good enough to become a universal standard, then it is best that his sphere of influence be less than universal. The removal of the nation-state removes the last means of limiting the proliferation of error until man himself is able to transcend the limitations of his false indoctrination.

We must conclude that until the “specialists” who are slated to take charge of the proposed one-world ecosystem acknowledge the Christ-potential of every member of the biosphere and self-mastery becomes the primary goal of education, until the purpose of government is seen to be the protection of the Christ in every man, a worldwide system of control is in danger of being used by the wrong people for the wrong ends. Only when the specialists themselves are working consciously toward oneness with the Christ Self can they be trusted to preserve the freedoms that are essential to every man’s realization of the Christ; only then can they be trusted to carve out the destiny of an entire planetary evolution.

Karma, dharma, and the distribution of resources

In examining the belief that man’s ecological problems can be solved by a more equitable distribution of human and natural resources, the ascended masters would point out that it is precisely because the energy quotients of individuals are not equal that the theory of the equal distribution of man’s resources is untenable. Individual effort to develop the divine spark and to expand the qualities of the Godhead is the determining factor of man’s individual status as a son or daughter of God. And as the Parable of the Talents illustrates, the use man makes of his talents in one embodiment determines how many he will merit in the next. Individuals and nations whose efforts to work the works of God have been greater than that of others who have had the same opportunity have earned the right to draw a greater allotment of wealth, energy and talent from the universal Source.

Just as no man can take from another his treasures in heaven, neither can an individual or a political unit demand from another wealth and goods which it has not earned through honest labor. The very fact that a person or a group of persons is born in a certain time and in a certain place to a particular race and family in a particular nation and continent is an indication (1) of his karma, good and bad—of what he has and has not earned the right to enjoy—and (2) of his dharma—that service which it has become his duty, according to the will of God and his divine blueprint, to fulfill.

The plan for a one-world ecosystem will not work because it does not take into consideration the delicate balance of the spiritual ecosystem—the interaction of the causal bodies of the ten billion souls assigned to the planetary schoolroom. Individuals, groups, neighborhoods, communities, cities, states and nations comprise ecosystems within ecosystems with interdependencies and interlocking energies. To take them apart and put them back together again like a game of blocks—to shuffle people and things like a deck of cards and deal a new world—is a violation of cosmic law so serious as to spell the ultimate end of the biosphere. Total control of a planet and its people equals total destruction of individual fulfillment of the Christ-potential through individual initiative. If you destroy a man’s incentive to create, you destroy the man, making him an animal. And if at the same time you destroy the identity of a nation by depriving it of its destiny, you are left not with a Golden Age, but with an animal farm.

A wider sphere of identity

Some argue for a world organization on the grounds that man has a recognized need to expand his sphere of identity, that is, to transcend his identification with his self, his family, his clan, and his nation to include all of his world. They say that man’s desire to express his individuality and to retain his freedom to act as he chooses is the underlying cause of all the problems of ecology. They conclude that man must give up his self-centered habits for the good of the whole human family of which he is but a single member.

We are well aware of the fact that man must learn to identify with man if life is to continue on this planet. He must be his brother’s keeper; and through identification with that which is real in self and society he must surrender his selfish desires if he is to continue to progress both spiritually and materially. But this man cannot do as long as he retains his carnality—his self-image as a man-animal through which he has functioned since his fall from the grace of the Christ Image. Therefore, if he would rid himself of his selfishness, he must rise from the plane of identification with animal life to claim his inheritance as a sinless, selfless son of God. Only then will he be able to expand his sphere of identity and through the power of divine love include the entire world in his Self-conscious awareness.

One of the great fallacies of our time is the projecting of mankind’s current imperfections on the white page of the future. If instead, through invocation to the sacred fire, mankind would transmute in the present the evil, or the energy veil, which Jesus said was sufficient unto the day, they would be given the resources to meet the challenges of the future. And their future’s problems would not be compounded by their failure to solve the problems of the present.

The dangers of one-world government

El Morya speaks of the dangers of one-world government:

Therefore understand that when it suits the powers that be to create a universality of anything, you will know it is not for the purpose to which you have decreed, but to their own ends. The Great White Brotherhood sees the unity of nations under God, sees the oneness of Light both in government, in science, and in religion—this only when the point of individual Christhood is attained for the responsible use of these avenues leading toward the unification of all.

Beloved ones, the one-world aims and systems in the economy and the governments today can only lead to the neutralization of the power of Christ in the individual, can only lead to the destruction of the highest path of mysticism which has become your own as initiates of the will of God.

World unity today is sponsored by the fallen angels in tremendous numbers, that they might see to it that theirs who are the have-nots are provided for. (And the have-nots are defined by the Darjeeling Council as those who have not the light, who are debtors to the cosmos and who only take and do not give.) Thus, where the lightbearers have founded nations based upon the principles of light and the ancient traditions of Moses and Christ, so the have-nots have nations based upon not the light and fountain thereof blazing in the midst, but upon institutions and orders where their only means of having light is to acquire it from the nations or the individuals who are the haves.

Thus we see that the fallen ones desire the dispersion of light both to weaken and neutralize the lightbearers and to give it unto their own masses, whom they use in wars, political elections, revolutions, riots, and movements of various sorts that they might have the light to further the causes of the rivalrous Nephilim.

Therefore, beloved ones, you will hear people be for this and for that. “I am for a one-world religion,” they will say. But you must ask, “What kind of world religion? Under whose domination? A World Council of Churches that denies the individualization of the God flame? that denies the divinity of Christ in every man? that denies the option for the resurrection and the ascension? that denies karma and reincarnation as a cycle and a spiral of opportunity and a path of initiation?”

Beloved ones, the more centralized is control, the less control the individual may exercise over his own life. Whether in religion or a universal academy of science or medicine or the government, you will see that unless it is truly God who is at the center of their sun, there can only be the red sun going down that is not of the light—however a patriotic symbol this may be for the people of Japan.

Blessed hearts, therefore understand the meaning of the term universal. The Universal Christ, the universal doctrine, the universal God-government is a thing that exists in itself. It is that something, beloved, that is present and real as the etheric matrix, as the garment of every lightbearer, as the Light upon the altar of the heart. Up to this hour, that universality cannot be outpictured; for by definition, the moment that etheric matrix hits time and space and begins to come into form, immediately it is boxed and there is the contriving and then there is the arguing and then the wars accelerating for who shall have the seat of power, who shall bear the sign of authority.”

See also

God-government

World Council of Churches

Sources

Mark L. Prophet and Elizabeth Clare Prophet, The Path of the Higher Self, volume 1 of the Climb the Highest Mountain® series, pp. 491–94.