David Christopher Lewis Discourse (overshined by El Morya)
June 5, 2018 6:22 ̶ 6:47 pm MDT
Tuesday with El Morya on Freedom within a Divine Economy
Good evening, everyone. God bless you and thank you for being with us. This is our Tuesday with El Morya on the divine economy.
El Morya says that divine economies are founded on principles of freedom—freedom within the marketplace, which includes healthy competition to keep prices low for the consumer and a lack of excess government overreach, regulations and taxations so that the businesses and what they pass on to the consumers are not burdened by these regulations, taxations, et cetera.
Divine economies also involve the freedom of individuals to pursue their chosen vocation through freedom of association, freedom of movement, freedom from coercion. So no divine economy could ever conceive of slavery or what could be conceived or looked upon as near slavery in their economies. For instance, overworking employees who have to work long, long hours toiling relentlessly with little opportunity for breaks or intermissions is, of course, unacceptable in a divine economy.
Divine employment in a divine economy involves the support of both the business and the employee in a co-equal relationship and an opportunity for both to progress and succeed—the business itself and the employees within that business. What helps the business should help the employee; what helps the employee should likewise help the business. Businesses that are enlightened should help to enlighten their employees by furthering their self-development.
Now, in the past we talked about rising through the job market and rising up through the various levels of employment within an organization or a business, being able to progress from one position to the next with greater income, et cetera. Businesses that are invested in their employees will support their upward climb and movement because this furthers the success of both. Employment should be seen, in an enlightened business, as more than just a job. It is a vocation; it is part of the person's sacred labor so they can earn money to support their family, themselves and do whatever they choose to do with the income that they earn.
An enlightened business will allow the employee to utilize his or her talents, gifts, skills. And by investing in all their employees through educating and allowing them to improve themselves, their business will be rewarded. Employees should be rewarded for helping the business become more successful; there should be incentives. Not that we run only on an incentivized system, yet if there is a willingness to work hard and to sacrifice for the business, for the company, employees should be rewarded—at least acknowledged, and hopefully provided with bonuses and other value-added options.
Gautama Buddha spoke of right livelihood in his discourse on the Noble Eightfold Path. And just to remind us of the aspects of the Eightfold Path, they are, number one, right understanding, and then right thought, right speech, right action, right livelihood (the fifth), right effort, right mindfulness and right concentration. Now, you can say that an enlightened individual who is part of a business, a company, an association will utilize all of these divine skill-sets of living righteously, following the Eightfold Path in their work and service. And, of course, right there in the center, the fifth, is right livelihood.
However, an individual must have an understanding of what they are doing, what their job is. What is the job? What is the job description? They must have right thought; they must think things through in order to be successful at their job. They must employ right speech, especially if they're working with the public. In any service-oriented industry where you have contact with the public, with clients, customers, et cetera, right speech is imperative. Right action, of course, is all about working appropriately—with effort, with understanding, with divine thought in your work. And when you have right action, you will perform your job victoriously.
Right livelihood is something that we can all consider, and I think most of us have been righteously involved in our jobs. What are some not-so-righteous livelihoods? Bar tending, serving alcohol, serving drugs, being a butcher and being involved in racketeering, thievery and dishonesty of any kind. We can go on and on, but I think we all know what right livelihood is.
Right effort goes hand in hand with right action. Yet you may make a great, great effort and not always see the results that you'd like to see. Yet at least your motive is to give your all. In right effort, you will eventually succeed because you overcome the stasis of not performing, of not giving, of not serving. How many industries are there, especially governmental industries, where the employee may be more concerned about maintaining their job than actually getting more and more done in an efficient and effective way? If the government is paying you—which is really the taxpayers—and you have an easy job, you may not put in the effort, typically. And this is a sweeping generalization. Those who are invested in their own businesses will put forth the effort because it affects their bottom line, and their bottom line can be impacted by lazy employees, by those who are not putting in the effort.
Right mindfulness, of course, is imperative, especially when there is a lot of mental activity involved. Yet in any job, if you are mindful of what you are doing—you do it with love with respect, with joy—then you are entering into the mindfulness of the Buddhas as you engage and as you perform your duties.
Then, of course, there is right concentration. It helps to meditate. The term in Buddhism for right concentration is samma samadhi. When you have right concentration and you focus and concentrate on your goals, the dreams of the company and your own, you will use that right concentration and focus to alchemize and accelerate the wonder, the awe, the beauty, the harmony involved in the co-creative actions of your work and service.
There are also the five thieves spoken of in Buddhism. These are kaam, which is lust; krodh, which is rage; lobh, which is greed; moh, which is attachment; and ahankar, which is conceit. We desire to put beneath our feet these five thieves, which rob us of light and divine energy and what we require to do our work, perform our service and engage in giving our best.
If we are lustful, full of rage, anger, greed or attachment to the fruit of action, and if we are conceited, all of these demean us in the eyes of our Higher Self. And, of course, typically we are lusting after something, we are enraged against something, we are greedy for something else or we are attached to something physical or to a person. And when there is conceit involved, of course we are trying to show off to others about how great we are. All of these involve ourselves vis-à-vis others, our interactions with others.
So we must really focus and understand these five thieves and seek to overcome them. And in our Five Dhyani Buddha rosaries, our Golden Buddha rosaries, we name these negatives in the long version, and we overcome them through the powerful aspects of the virtues of the Five Dhyani Buddhas.
A divine economy is one in which both businesses and corporations and those who have invested in them, including the employees, are honored equally—the investors for, yes, what they invest in the company, and the employees for what they invest. They are doing the physical work. Investors have a lot at stake in companies. They give a lot in order for there to be, through their investments, growth. Yet the individual employees are the ones who see to the details of the day-to-day business, to ensure that it is viable, that it is working, that all the wheels are turning and everything is humming.
Investors are important and, of course, they desire income through their investments, and this is acceptable, because when we invest in anything, we desire a return on our investment. Yet we should not be overly concerned about the investors to the exclusion of the employees. We have unions that try to safeguard the health and well-being of employees and see that they are treated justly and righteously—both physically, mentally and emotionally—and also that they have contracts that recognize their value and that safeguard them in negotiations with the bosses and with the corporate heads, et cetera.
Originally unions were absolutely essential, especially during the industrial age, when there was not always respect for the worker. Now, unfortunately, at times some of these unions become, instead of a boon to the employee, a drawback in terms of defining, through their dues, et cetera, how they must vote—even for political organizations. So there really has to be a retooling of some of what has transpired within the unions to bring them into an ascended-master model and an Aquarian model of protection, yet also to ensure that the employees work hard and are following divine principles, values and precepts by giving to God in their work, even if the company is not necessarily a spiritual or religious organization or company.
When we give our all in service, we also serve God. We serve the God in ourselves and in others. And there is a lot of value in those who are doing humble work—janitors, people in the service industry—because they make the wheels of civilization go round. Without those who clean, those who serve, where would we be?
So I like to tip very generously those who serve in restaurants and in other industries, because I know what it's like to work hard physically. And the more that we honor these people who make civilization run by doing humble work, I believe, the more we honor everyone, because we are all connected. Remember Jesus' words: “Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me.”1 So when we honor those who do humble work, we honor the Christ in them, in ourselves and in all.
To understand that freedom is imperative in a divine economy is something that we should consider and actually study, if we choose, through the works of learned elders from the past who have studied the democratic principles of freedom and free markets and understand that systems of communism and socialism will ultimately collapse because they are not founded upon the initiatic path of the disciple, who must strive, who must work.
In a divine economy, everyone works. Everyone strives to improve him- or herself, to improve his/her own lot in life, yet to also improve society and the culture and the civilization as a whole. If we are all working as citizens of a world economy and a planetary economy, we will strive to help every individual. We will not leave anyone behind. We will give in order for there to be upper mobility of everyone and not be envious or jealous of those who, through their hard work, surpass us. We will honor them and say that they worked harder and therefore they should be rewarded. If we have envy or jealousy of others who have risen higher than us, we need to look directly at ourselves and our own psychology and take a cue from these people and desire to work more effectively, more efficiently, do our studies, whatever it takes.
Now, with all that said, the humble servitor is like what Saint Germain referred to as the ten thousand washerwomen—“O for ten thousand washerwomen.” If I had just ten thousand washerwomen, I could change civilization—those who are willing to do the work and get down and dirty and invest themselves in the day-to-day, hard physical labor, if necessary, to make everything hum.
Saint Germain said that we can take our cue from him and realize that sometimes it is the humble servitor or servant who is really a servant leader. Of course, I've spoken before on servant leadership. The servant leader is one who shows others the profitable path to union with God through humility, gentility, loving, giving, serving and striving to help others to move forward, to help others relieve their burdens.
So in a divine economy there are natural ways and means to raise up those who have physical ailments and problems, mental issues, emotional issues, preferably through private organizations—privately funded and founded organizations that will use their resources to assist these people. Some of this can be done by the government, but we all know that with government you have red tape. You often have disincentives because of the way things are run— inefficiently and ineffectively.
Private industry generally is more efficient and effective than governments. Why is this? Because when you own something, through that ownership you desire the best. And you invest your best in something that you own or have are a part in owning. Now, having said this, there are companies in which all individuals are part owners—co-ops and cooperative-type businesses. This is an Aquarian model, Saint Germain and El Morya say. And this is really, I believe, what communism and socialism, in their true form, could be if they were founded on divine principles of freedom. It's cooperation; it's a cooperative. It's a collaboration, where everyone has some say in the business. There is a collective involved, and that collective is partly based on the givingness and the contributions of every individual.
So as we move forward into the divine economy that we are co-creating now for the Aquarian Age, we can consider some of these concepts so that we can invest our best and let God do the rest—invest your best and God will do the rest. If we don't invest our best, can we expect God to perform miracles through our investments? We have to invest our best. We have to give our best. We have to provide the resources of our hearts, minds and wills, in balance, to help this economy hum and run. If our own economy is troubled because we've made poor choices in investments, we've made poor choices in not saving, we've made poor choices by not being thrifty, then how can we expect the entire economy of our nation and our planet to run effectively, when we are part of the whole?
So if you desire to see a victorious planetary economy and a national economy, start with yourself. Be thrifty; budget; plan. Appropriate your money where it best can be appropriated and used. Seek bargains, and barter if you can, because bartering is a great opportunity for working with others and using your talents, their talents and trading those talents for services rather than just through an exchange of money itself.
Now, Morya will not comment on cryptocurrencies, except to say that part of their initial creation was to try to overcome the manipulation that occurs within economies that are controlled primarily by the large banks—the world banks, the corporate megabanks. And there is a lot of manipulation, as we know. So it's possible that at some future time there will be a presentation on cryptocurrencies. I don't have that understanding down pat, and so El Morya has not released anything on that yet. However, I do see that in a divine economy, there is an equity that manifests through a system that works and hums, where money is simply a means of exchange rather than something that is greedily sought after; where people who have great amounts of wealth use that wealth and invest it wisely in all manner of businesses and opportunities to help everyone rather than to hoard cash, et cetera.
So visualize the divine economy. Work on it in your own home. Be just stewards of what is entrusted to you, especially what may have been handed down to you from your parents or others, such as when you have received some sort of inheritance. Be mindful of tithing, because this is the law of the universe, of basically reseeding the Earth with one-tenth of what you receive so that new growth can occur—as I've shared a number of times—and reinvesting and reinvesting in God's work upon Earth. Tithing is reinvesting in God's work upon Earth through whatever spiritual movement, organization, or church you desire to so invest in. Tithing is making the world go round, because it is saying that God comes first before human greed. God's deeds are more important than human greed. God's light will overcome the human night when we tithe with love, when we give with gratitude and joy and understanding of this sacred law.
So I think we'll leave it there. Thank you, Helen, for broadcasting tonight on behalf of all those in New York and throughout the world who are participating. So take it away for the remainder of the service. God bless you, and we'll talk to you tomorrow morning from Livingston, Montana, during our normal Wednesday-morning broadcast service at 7:00 am Mountain Time. Take care. Bye-bye.
1. Matthew 25:40.
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