The Democracy of the Future and the Dream-Vision of Dom Bosco

Arnaldo Sisson Filho 

Wheel and Cross
Collection

2024 

  

---

The Democracy of the Future is a fair and competent political system, centered on a new model for electing leaders, which reconciles freedom, equal opportunity in elections, harmony between responsibilities and capabilities, and the generation of sufficient political power.

Copyright © 2024 Arnaldo Sisson Filho All rights reserved No part of this book may be reproduced, or stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without express written permission of the publisher.

SISSON FILHO, Arnaldo. The Democracy of the Future and the Dream-Vision of Dom Bosco/ Brasilia – Edition by the Author – 2024.

1. Democracy 2. Politics 3. Religion 4. Dream of Dom Bosco. I. Title

 

---

Dedicatory

I dedicate, with deep gratitude, this small introductory work to the “young man of sixteen years old, kind and of superhuman beauty, all radiant with a living light, clearer than that of the sun”, who invited, guided, taught and inspired Dom Bosco throughout his dream-vision.

And, to the Precursors, ancient and modern, of the social philosophy of Humanitarianism and its Model of Representative Democracy. These precursors can be found on the website:

[https://humanitarianism.com.br/precursors-of-humanitarianism/]

---

Acknowledgements

I thank my friends Luis Antonio de Souza and Luis Henrique de Souza who helped me in the preparation of this work, as well as in the current development of our various texts and websites. [https://wheelandcross.com/associated-sites-and-pages/]

---

Initial Quotations

“It would be madness, and inconsistency, to suppose that things which have never yet been performed, can be performed without employing some hitherto untried means.” [Francis Bacon. Novum Organum: Instauratio Magna (New Instrument: The Great Renewal), Book I, VI; emphasis added]

---

---

“Above all things teach the doctrine of the Spiritual Grades or Levels. The Christians made a serious mistake in requiring the same rule of all persons. Castes are as ladders whereby to ascend from the lower to the higher. They are properly spiritual grades, and have no relation to the outward condition of life. Like all other doctrines, that of Caste has been materialised.” (Anna Kingsford. Clothed With the Sun. Being the Book of the Illuminations of Anna Kingsford, p. 50; emphasis added)

---

“Brotherhood, then, in its full meaning, is a law in nature. Stress has more than once been laid on this in our meetings, but not too much stress has thereon been laid. For it is the very object, the desire, of our work that brotherhood shall become practical in society, and it will never become practical until men understand that it is a law, and not only an aspiration. It is a common experience that when men have discovered a law of nature they no longer fight against it. They at once accomodate themselves to the new knowledge. They at once adapt themselves to the newly understood conditions, and in that very way we have preached brotherhood. And yet brotherhood is but so little known in our world.” (Annie Besant. The Spiritual Life, Vol. II, p. 160; emphasis added)

---

“That great principle (or Law) of Reincarnation must ever go hand in hand with the principle (or Law) of Brotherhood if Brotherhood is to be applied, if it is to be made a working principle of ordinary life. For it is out of these differences of age that grows up all the possibilities of an ordered and happy society amongst ourselves.” (Annie Besant. The Changing World, p. 80; emphasis and parenthesis added)

---

Contents

1. Introduction
2. A Synthesis of Dom Bosco’s Dream-Vision
3. This Is How Dom Bosco Begins the Narrative
4. The Location and What Did Dom Bosco See?
5. Our Interpretation of the Dream-Vision in Relation to the Democracy of the Future
6. Other Pictures of the Monuments: Fundamental Stone of Brasília and Democracy of the Future
7. A Synthesis of the Democracy of the Future
8. Complementary Quotations About the Democracy of the Future
9. Bibliography, Sites and Pages
About the Author
Books by the Author

---

1. Introduction

In the book What Is Wrong With Politics? Bases for a True Democracy, we seek to demonstrate, in short, that what we have today in Brazil and in the world in general are not legitimate forms of democracy, but forms of plutodemagogicracies. In other words, what we see are systems of political representation in which the power of those who hold large material resources (pluto) and those who deceive the population with false solutions to their problems (demagogy) largely predominate.

Now, a true democracy must be, in short, “the government of the people, by the people and for the people”. And as it is quite evident, in these systems of plutodemagogicracies, the government is of the people, by the people, but it is never aimed at meeting the needs of the people, that is, it is not a government for the people.

Likewise, in this work we seek to present the bases for a true democracy, which are: 1) freedom; 2) equal opportunities, especially in elections (choice of government main officials, and also in other great social institutions); 3) the harmony between social roles and responsibilities with human levels of consciousness and capabilities. We also outline a model for choosing representatives that we call true representative democracy, or Democracy of the Future.

Although the approach of the book makes comparisons of its explanations with the main works of the great religious traditions of the world, its approach is mainly scientific, supported by texts and research of eminent social and political scientists, such as Philip Converse, C.B. Macpherson, Maurice Duverger and Ernst F. Schumacher.

Therefore, it is natural that the question arises: – what is the relationship that can exist between these scientific foundations for a true democracy, and the presented model of representative democracy of the future, with the dream-vision of Dom Bosco? A relationship that is suggested on the plaque in front of the monument dedicated to schematically presenting the model of representation of the Democracy of the Future, next to the monument of the Fundamental Stone of Brasília.

This dream-vision of Dom Bosco has been closely associated with the foundation of Brasília, where was constructed a beautiful chapel (on the south shores of Paranoá Lake) dedicated to Dom Bosco and to his dream-vision, considered prophetic by his admirers. For those who do not know such dream-vision, a brief presentation is in order.

---

2. A Synthesis of Dom Bosco’s Dream-Vision

This summary was largely taken from a publication by UCB (Universidade Católica de Brasília), which can be read in full (document in Portuguese language) at the following address: https://ucb2.catolica.edu.br/portal/noticias/um-sonho-profetico-de-dom-bosco/

On April 21, 1960, Brazil inaugurated its new capital, Brasília, an idea that has existed for a long time, as demonstrated by the monument Pedra Fundamental de (Fundamental Stone of) Brasília, from 1922, aiming to internalize the development of the country.

Many texts, speeches, and articles, including the Brazilian and foreign press, since the foundation of Brasilia were associating the dream-vision of Dom Bosco with the foundation and the destiny of the new capital. It is not appropriate here to bring the entire narrative of this dream-vision because it is too large. It occupies well 10 pages in the “Biographic Memoirs of Dom Bosco”.

It should be noted from the outset that, according to the document published by the Catholic University of Brasília: “It is essential to note that the entire prophecy is, in itself, obscure in its utterance, using generic terms and imaginative, figurative language in its expression”. This aspect of the dream-vision, of course, allows it to be given different interpretations. Even so, we must say that the contours of the predictions contained in Dom Bosco’s dream-vision are clearly situated in time, and above all in space.

The dream-vision dates to 1883. Dom Bosco reported it that year at a meeting of the General Assembly of the Salesian Congregation. Father Lemoyne, who was collecting the Saint’s memories, transcribed it immediately, submitting it to Dom Bosco’s correction, who examined it carefully, adding and modifying it. It was published on pages 385 to 394 of volume XVI of Dom Bosco’s “Memorie Biografiche”, the first edition of which was published in 1935 (E. CERIA, Memorie Biografiche di S. Giovanni Bosco, vol. 16, Societa Editrice Internazionale, Torino, 1935).

---

3. This Is How Dom Bosco Begins the Narrative

“On the night before the feast of Santa Rosa de Lima, August 30th, I had a dream. I realized that I was sleeping, and at the same time I seemed to be running at full speed, to the point that I was tired of running, talking, writing, and exerting myself in the performance of the usual occupations. While I was hesitating whether it was a dream or reality, it seemed to me that I had entered a hall where many people were talking about various subjects.”

And Dom Bosco reproduces at length the subject of the conversation, from which we highlight only a few passages:

“(…) In the meantime, a young man of sixteen approached me, amiable and of superhuman beauty, all radiant with a lively light, brighter than that of the sun (…)”.

This kind and radiant guide accompanied him throughout the mysterious journey. This one introduces himself as a friend of him and of the Salesians, and says that he comes in the name of God:

“– Sit down at this table and pull this rope.

There was, in the middle of that hall, a table, on which a rope was wound. I saw that this rope was marked with lines and numbers, like a tape measure. I realized later that (…) it was located at South America, exactly above the Equator, with the numbers printed on the rope corresponding to the geographic degrees of latitude (…)”.

What follows is the narration of the overall view of South America, as explained by Dom Bosco:

“I observe that then I saw everything, as if in miniature. Then, as I shall say, I saw everything in its real grandeur and extent. It was the degrees marked on the rope corresponding exactly to the geographic degrees of latitude that allowed me to record in my memory the successive points I visited, traveling in the second part of the dream. (…) Those mountains were the Cordilleras of South America and that sea the Atlantic Ocean (…)”.

The vision continues, showing Dom Bosco how he would be able to lead so many peoples to the flock of Christ, which was his greatest objective, as head of the religious Order he founded:

“Do you want to see what will happen next? Come here. (…) That saying, he took from his pocket a map, which showed the diocese of Cartagena (Colombia). It was the starting point.

As he looked at the map, the machine beeped and the train set in motion. Traveling, my friend talked a lot, but I couldn’t understand everything because of the noise of the train. However, I learned beautiful and entirely new things about astronomy, navigation, meteorology, about the fauna, flora, and topography of those places, which he explained to me with wonderful precision. (…)

I was looking through the car windows and discovering various and stupendous regions. Woods, mountains, plains, rivers so big and majestic that I couldn’t believe they were so mighty, far from the mouth. For more than a thousand miles we coasted through a virgin forest, unexplored even today. My eyes had a wonderful visual power, finding no obstacles to stop them from reaching those regions. (…)

But it wasn’t all. Between the 15th and 20th grade, there was a rather extensive cove, which started from the point where a lake formed. Then a voice said repeatedly: – when the mines hidden in the midst of these mountains are caved, the promised land will appear here, in which flows milk and honey. It will be an inconceivable wealth”. (emphasis ours)

---

4. The Location and What Did Dom Bosco See?

Dom Bosco located the strip comprised by the 15th and 20th parallels, between the Andes and the Atlantic Ocean. Exactly between the 15th and 16th parallels the new capital of Brazil was located.

Although the object of his dream-vision is not exclusively or even explicitly Brasília, we can say that Dom Bosco saw, in 1883, what today, in part, is already the reality that we can observe.

That Dom Bosco would have associated this dream-vision with Brazil is beyond doubt. We can understand this better if we remember that, on July 14, 1883, a few days before this dream-vision, the first Salesians landed in Brazil to start the first foundation of their Order in that country. All of Dom Bosco’s concern was, in those days, focused on Brazil. Fr. Filipe Rinaldi, the third successor of Dom Bosco in this Order, testifies that he had surprised him in his room, contemplating with emotion an atlas in which he focused precisely on Brazil.

In the dream-vision that we have briefly examined, Dom Bosco covered the development of his religious work, together with the material progress of Brazil, to the extent that it allowed him to remember (translate to the physical brain) the impressive vision in the psychic field, in this case at the level called “astral”, helped as he was (as if he were a guest: “Sit at this table and pull this rope”) by a being of extraordinary light (“kind and of superhuman beauty, all radiant with living light, brighter than the sun (…) to enter a hall”).

As for the progress of Brazil, we already have the inauguration of the new capital and what is just the dawn of what, at best, are possible future great developments, of a social reality that may someday come to be associated with “the promised land will appear here, in which flows milk and honey. It will be an inconceivable wealth”.

While the growth of the Salesian work, as well as that of other Christian religious Orders, became, with exact temporal correctness, a clear reality and, we may add, well within the 120-year period that was anticipated by the wonderful radiant young man who led and taught him, throughout his dream-vision.

---

5. Our Interpretation of the Dream-Vision in Relation to the Democracy of the Future

On our websites and pages, as well as in our writings, we make it quite clear that the appearance here of the “promised land, in which will flow milk and honey”, and where there will exist “an inconceivable wealth” (using the evidently allegorical language of Dom Bosco), will not have the possibility of becoming a reality without a great intellectual reform in the metaphysical and ethical field, and without the consequent advent of new forms of great socio-political institutions, inspired by a true metaphysics and its logically related ethics.

In short, we see that the world lacks a metaphysical and ethical vision that is both truly catholic and truly scientific. This seems a contradiction to materialist thinkers, and to thinkers who follow the current dominant conceptions in the great religions, however, for the metaphysical and ethical vision (see websites below) that underlies the Democracy of the Future, this is a clear necessity. Next we have the set of our mentioned websites:

In this sense, we present below some quotes to offer an idea of the metaphysical vision to which we are referring, and after those quotes, we continue with our interpretation. This metaphysical vision can be better known on sites such as: The Perennial Philosophy; Universal Brotherhood as a Law; Humanitarianism; Anna Kingsford Site; The “New” Gospel of Interpretation; Buddhist Christianity; The Wheel and the Cross; and Ideas for a Better World.

---

Quotations:

Mystical Sense, and Not the Literal Sense

“Such was the first intimation (…) given us of the truth subsequently revealed in plenitude, – the presence in Scripture of a mystical sense concealed within the apparent sense, as a kernel in its shell, which, and not the literal sense, is the intended sense.” (Edward Maitland. The Story of Anna Kingsford and Edward Maitland and of the New of Interpretation, p. 53; emphasis added)

---

(The) Interpretation of Your Bibles

“That which you need on Earth is the interpretation of your Bibles, and of all the Scriptures which contain the hidden wisdom, the mystery of which St. Paul so often speaks as existing from the foundation of the world.” [As in Romans 16:25] (Edward Maitland, editor. A Message to Earth, p. 69. See Selected Texts, Quotes and Glossary; emphasis added)

---

Once the Veil of Symbolism is Lifted All Churches Are Akin, and the Basic Doctrine of All Is identical

This Democracy of the Future, also logically and necessarily, will take the form of a pyramidal representation, in a cascade or inverted tree, as it is referred to in political science, and which is clearly represented in the monument next to the Fundamental Stone of Brasília. This is not a belief, but a logical necessity, because it is the only way to integrate the pillars, or ethical foundations, of a true democracy: freedom, equality of opportunity, and the harmony between functions and capabilities. And this ethics (new and eternal) is based on the principles of the Perennial Philosophy and its eternal and fundamental natural Law of Universal Brotherhood.

Before concluding this text, it is worth clarifying and emphasizing some points, especially in order to neutralize, however little, the misinterpretations that this text will inevitably deserve.

First, we must clarify that our interpretation of Dom Bosco’s dream-vision is presented under an experimental character, as an interpretive hypothesis, and not as a point from which we are certain of its correctness or veracity. In other words, it is possible that the allegorical interpretation that we are presenting, as a truly prophetic dream within the tradition of Christianity, and in the light of the “New” Gospel of Interpretation, as already written, is not applicable to this dream-vision of Dom Bosco.

On the other hand, we are stating, for the reasons already presented, that apart from this interpretation, this impressive dream-vision is not a prophetic dream and, therefore, may not be true in its predictions, as well as it may not be of high spiritual significance. This is so for the simple reason that material riches, we repeat, will never be the basis of the “promised land”.

That said, the question may naturally arise as to what are the reasons (since we are not sure of our interpretation of this dream-vision) for making public this possible relationship of this dream with the Democracy of the Future?

The answer is that the presentation to the public of this possible relationship allows us, on the one hand, to present, even if in a synthetic and introductory way, the principles of true catholicity and true scientific that we affirm as fundamental elements for the great intellectual reform that must base the metaphysics and ethics of the new great social institutions, whose center is the Democracy of the Future. These principles are inherent in the Perennial Philosophy and in the natural Law of Universal Brotherhood, as well as in all non-degenerated religious traditions and in all Churches worthy of the name.

On the other hand, making this interpretation and this possible relation public allows us to offer the religious world in general – today impoverished by the domain of literal interpretations (and, therefore, idolatrous and materialistic) of its main sacred symbols – the opportunity to recognize the misconceptions that denigrate and that put religion in contradiction with true science (whose main characteristic is induction from experimental hypotheses) and with true philosophy (whose main characteristic is deduction from metaphysical hypotheses). And it allows us to offer a possibility that this great dream-vision of Dom Bosco is genuinely prophetic. This hypothesis is very likely to true, because spiritual, and not material riches will always be the basis of the “promised land, flowing with milk and honey”, and where there will be “inconceivable wealth”.

Just to reinforce these statements, let us consider the interpretation of another point in Dom Bosco’s statement, which we have repeatedly underlined, which is the question that it is an “inconceivable wealth”. This point, together with the question of the “mounts”, is presented to him in the dream-vision in the form of several repetitions, a fact that, in our view, makes this point one of the most important in all his remarkable dream-vision:

“Then a voice said repeatedly:– when the mines hidden in the midst of these mountains are caved, the promised land will appear here, in which flows milk and honey. It will be an inconceivable wealth”. (emphasis ours)

Oil, gold, silver, minerals, and precious stones, however valuable they may be, as has already been said, will never be the basis of the promised land, and they are riches which, however valuable they may be, are perfectly conceivable to human thought. The beatific or mystical vision, according to the accounts of the great mystics of all times and places, is a reality so exalted, so extra-ordinary, that human thought cannot conceive, cannot even imagine.

Again, this is not a belief, but a logical necessity, since thought is always a comparing, a making two, a fragmenting (that’s why the ancients called it di-alectics). And, more than that, thought is always a comparison of images and concepts, which are always allusions, or reflections of noumenal realities, and are therefore phe-nomena. Always a comparison of “photographs”, or “shadows”, as in the Allegory of the Cave by the great philosopher Plato. While the gnoseological faculty awakened by the beatific or mystical vision is a gnosis, it is a knowledge by fusion, and not a di-aleletization, with the separateness inherent in a comparison of images and concepts, or of “shadows”.

Such a faculty is considered a chimera by materialism, and as if it were a kind of “miracle”, something supernatural by fallen, materialized and idolatrous religions, characterized by literal interpretations and sectarianism, and not by the true catholicity inherent in every Church that deserves this name, nor for the true scientific attitude and humility inherent to straight and profound thinking, which achieves a logical understanding, at the same time, of its importance and of its limits.

This superior, unitive, and truly intuitive faculty (in the etymological sense of “going into”) must be present in the glory alluded to by the beatitude affirmed by the Sermon on the Mount: “Blessed are the pure in heart, for they shall see God”.

Finally, it is this faculty that must be present in wisdom, which in the Book of Wisdom (attributed, even if allegorically, to Solomon) must characterize the just and competent ruler of nations. Or in the Book of Proverbs when he says: “When the righteous rule, the people rejoice; but when the wicked are in power, the people groan”. (Proverbs, 29:2)

Or in Plato when he says: “As long as they are not, either the philosophers kings in the cities, or those who are now called kings and sovereigns, genuine and capable philosophers [NA: Plato uses these adjectives (genuine and capable) because philo-sophy for him is true love, search and to some extent experience wisdom, which, as we have seen, is much more than intellectual knowledge] and this union of political power with philosophy takes place, while the numerous natures that currently follow one of these paths to the exclusion of on the other are not necessarily prevented from doing so, there will be no respite from evils, my dear Glaucon, for the cities, not even, I think, for the human race (…). But this is what I have long hesitated to say, seeing how paradoxical these statements would be judged. Indeed, it is painful to see that there is no other happiness possible, private or public.” (Plato, The Republic. Book VII, 473 d; emphasis and square brackets ours)

So, for this reason we so often underlined “inconceivable riches” in Dom Bosco’s dream-vision, and we present a plausible interpretation for this. Because only from this wealth, which can only be found by “caving the mountains” of spiritual elevation, will it be possible, here, or anywhere else, the advent of “the promised land, which flows with milk and honey”.

This ancient and beautiful allegory deals with harmony, justice, and the welfare of the people, with leaders whose action is, at least in some measure, under the inspiration of living truth, or as the Apostle wrote, is “written with the Spirit of the living God, on tablets of human hearts”.

Thus (according to this possible and plausible interpretation of Dom Bosco’s dream-vision), it is precisely to the extent that, “caving the mines in the these mountains”, sound metaphysics, ethics and the consequent great social institutions are found and put into practice that allow this living wisdom to reach positions of greater responsibility, as predicted by the I Ching, the Book of Wisdom, the Book of Proverbs, Confucius, Plato and so many other Sons of God, that we will have a true Democracy of the Future, where “the people rejoices.” It is only in this way that we will have a true democracy, in which the government is of the people, by the people and for the people.

In other words, using the beautiful old image of Dom Bosco’s dream-vision, it is only in the light of this possible interpretation that we will be able to see the advent of the “promised land, which flows with milk and honey”, and which see “inconceivable wealth”. It is only under this possible and plausible non-literal, but mystical and allegorical interpretation, that Dom Bosco’s dream-vision will be able to prove truly prophetic, that is, correct in its predictions and of the greatest spiritual elevation.

---

6. Other Pictures of the Monuments: Fundamental Stone of Brasília and Democracy of the Future

---

7. A Synthesis of the Democracy of the Future

Requirements for a Competent Alternative Model

In our book What Is Wrong with Politics? Bases for a True Democracy [https://humanitarianism.com.br/what-is-wrong-with-politcs/] we made it clear the failure of the currently dominant models and why they will never be able to ensure a just and competent social order, especially regarding the problem of the huge wealth difference existing between rich and poor countries (where two thirds of the world’s population live).

In other words, we seek to clarify that such models (which today are generally seen as successful examples to be followed) will never be able to solve the challenge of overcoming the situation of exclusion and extreme poverty of so many millions that we see today.

Therefore, we have now reached the moment when we must point out at least some general guidelines as to what an alternative political model would look like, which at least had the chance to substantially change this scenario.

We have already seen that the premise, that is, the vision of human being and humanity that underlies this new model, must be that which shows humanity as a universal brotherhood, which implies the recognition of the essential unity of human beings, as well as of large differences in capabilities.

What, then, would be the main characteristics of a new model of political organization, which would meet the needs previously exposed for a just and competent process for the selection of government officials, as well as the need to provide these rulers with sufficient coercive power?

As we saw earlier, the essential requirements that must exist simultaneously for a competent process of choosing leaders are:

1) freedom;
2) equal opportunities (or conditions) in political disputes; and
3) a good match between responsibility (which is always linked to the degree of difficulty of the functions) and the characteristics of the different levels of consciousness of the population (of different levels of capability, or of conceptual grasp).

Regarding the generation of the necessary coercive power by the system (so that the governors can regulate and harmonize the actions of big organizations), the necessary requirement is that the political model promotes a cohesive organization of the entire population.

In view, above all, of the characteristics of the different levels of consciousness of the population and of the simultaneous need for the freedom of choice to be preserved, as well as for the guarantee of equal opportunities in the political dispute, the first conclusion is that of the total unfeasibility of direct elections involving large populations.

It is a total unfeasibility because these large mass elections, while preserving freedom, always result in a preservation of a kind of freedom like “fox in the henhouse”. In other words, a freedom in which there is no equality of conditions in the political dispute, neither a harmony between the levels of conceptual grasp and the levels of responsibility in selection process. The consequence of this is a total surrender of the process (so fundamental and decisive) of the choices of the most responsible positions in the hands of the economic-financial power (pluto), and in the hands of demagogy.

In fact, the current so-called democratic models – centrally characterized by the elections of big populations (masses) – are not true democracies, but plutodemagogicracies. A truly democratic system means the government of the people, by the people and to the people, while in the present forms of liberal democracies the government is of the people, by the people, but it never arrives to become to the people; the present forms of liberal democracies are always in favor of economic power and demagogy.

Democracy of the Future: Cascade or Inverted Tree Representation

At first sight, apparently, we find ourselves in a blind alley, that is, how to preserve freedom without direct elections by large populations (mass), together with equal opportunities in political-electoral disputes, and still maintaining harmony between levels of consciousness and levels of responsibility at different levels of political representation?

A little more reflection shows us that there is a consistent solution to this apparent paradox. It is a model that contemplates elections that are much less direct, and that ensures that these elections never imply processes of selection directly involving large masses, while preserving freedom and a strict proportionality between the various small, medium, and large electoral circumscriptions (districts).

Thus, this system would be based on small electoral districts (circumscriptions), such as small towns (villages), neighborhoods, small districts or small municipalities, preferably never exceeding a very human dimension, in which personal knowledge among individuals was not impossible or even very difficult to occur.

What number of people would we be approximately (roughly) referring to? This number may vary significantly in the case of rural or urban areas, since in urban areas of high population concentration the physical distances between a significant number of people are relatively small. In urban areas there may be large buildings, etc., and in these conditions of easier interpersonal communication, the number of voters in this first political-electoral circumscription could be significantly greater than in rural areas of great population dispersion, where people have much greater difficulties in establishing face-to-face contacts.

These differences of number of people at this first electoral level are of no great importance, since there will always be a rigorous proportionality between representatives and represented. If, for example, the coefficient is 50 to 1 at that first level, then, if there are 1,000 voters in a circumscription, there would be twenty (20) representatives of the first level. If another base district has only 200 voters, it will elect only four (4) representatives of the first level, and so on. The rigorous proportionality being an obvious requirement for equal opportunities.

The model of successive representations would gradually narrow like a pyramid, through the levels of Base Districts, Municipalities, Microregions, States (or Provinces), and from there to the National Congress, which would choose a cabinet with an executive chief, such as a Prime Minister in a parliamentary system. It should be noted, however, that this system resembles the traditional parliamentary system only at the top of the pyramid, the whole process of choice and selection being completely different from the direct suffrages of large populations, since the different electoral districts (circumscriptions) are articulated at various levels until it reaches the level of the National Congress.

If we consider the enormous advantages of this system in relation to the current ones, it becomes difficult to accept that such a system has not been seriously tried anywhere, as far as we have knowledge. Let us examine these advantages a little more in comparison with the present dominant systems: Liberal democracies and Marxist one party systems.

Freedom Is Guaranteed

In relation to Marxist totalitarian regimes, the great advantage of this new model of participatory democracy is that freedom is absolutely preserved, whereas in so-called dictatorships of the proletariat, freedom is sacrificed. In this context, there is only equal opportunities for party members. In other words, there is no full freedom and, therefore, there is no equal opportunity in Marxist totalitarian systems, while in the democracy of the future this essential requirement is preserved.

As for the other aspects, participatory democracy does not lose anything to the Marxist model. Marxist systems have their strength in the balance between functions and capabilities and in the cohesive organization of a large part of the population. Now, these points are equally strong in the participatory democracy of the future, since it is similar in these particular aspect to the Marxist models, being, in reality, superior to the Marxist totalitarian systems, since these exclude many intelligent and capable people from the selection (electoral) process, only because they do not belong to the communist party or similar (as we can see, for example, in the model currently existing in continental China).

A Process with Equal Opportunities

What about, then, the comparison of the democracy of the future with the system that is hegemonic in the world today, which is called Liberal democracy? The freedom that is the strong point of Liberal democracies is also fully preserved in this participatory democracy of the future.

In some ways, in fact, there is even more freedom in this participatory democracy than in the current models of Liberal democracies. First, because in democratic-liberal systems sometimes voting is mandatory, while in this participatory democracy of the future, voting is free. Second, because in Liberal systems candidates generally must be affiliated with some party, while in the democracy of the future candidates may or may not be affiliated with any party, depending on their free choices. In Liberal systems to be a candidate, the individual almost always depends on the choice of parties, but in this democracy of the future it depends only on his own decision. We see, therefore, that even under this aspect that is the strength of liberal democracies, this new model of democracy owes nothing to it.

As for all other aspects, this participatory democracy of the future is far superior to Liberal systems. It guarantees immense equality of opportunity in electoral processes, while in Liberal pseudo-democracies only the materially privileged, the communicators and those who have professions linked to mass communication, in addition to demagogues in general, are the ones who have a chance to be elected to the positions of greater responsibility.

The Harmony Between Functions and Capabilities

As for the adequacy between functions and capabilities, there is almost no need for comments, such are the advantages of the suggested model in relation to the mass suffrages of Liberal systems.

In this participatory democracy of the future there is a gradual qualification of the voters, who are those who were elected at the level immediately below. At each level of representation, a qualification occurs naturally (as to the increase in conceptual levels, or levels of social awareness), as these are those who were freely chosen as the most qualified representatives to defend the interests of their respective area or electoral circumscription.

The comparison is almost ridiculous, but what would be the percentage of those who would elect representatives to the National Congress in this new model who would not even be able to say what a Constituent Assembly is? Certainly, this percentage would be practically zero, that is, none of the representatives of this high level would be unaware of such an elementary issue! Compare this with the 70.5% who in Rio Grande do Sul did not know how to answer this very basic question, but who composed the very electorate to choose the constituents in 1986! [See this and several other relevant data in the book What Is Wrong with Politics? Bases for a True Democracy] Would there be a need for other comparisons? Is there any doubt that in this participatory democracy of the future we would have an extraordinarily more qualified National Congress?

The Creation of the Necessary Power

Finally, also in terms of the ability to generate enough power in the hands of the freely chosen leaders, the model advocated here is far superior to Liberal systems. The proposed model organizes the population in a much more cohesive way, not in a loose and atomized way as in Liberal pseudo-democracies.

It is almost impossible to violently repress such a system. If, by chance, a military force prevented the National Congress from functioning, the entire population would remain politically organized, in a cascade (or inverted tree) of small assemblies, in most cases so small that they could meet in a large living room. How to suppress such an organization? It is an almost impossible mission.

All of this without mentioning the evident fact that perhaps the greatest political force in this participatory democracy of the future is the great, or at least much greater, qualification of its highest leaders (in comparison with those elected in the Liberal pseudo-democracies), which would guarantee, only considering this aspect, a much greater popular support than that devoted to the current rulers.

How different would be the qualification of these leaders when compared to recent examples of Brazilian politics, where we see cases and more cases of corruption, incompetence, demagogy, generalized unpreparedness for the exercise of the highest positions, of the terrible example for the population who has a very low concept as to the character of politicians.

The table below, regarding the credibility of politicians, is very clear about the results of this process of selecting political leaders in the present forms of Liberal democracies. These data are about the credibility deserved by those who should be the best that a nation has, as they occupy the positions of the greatest responsibility. The survey is by Ibope (institute) and was published in Zero Hora, (newspaper) on 08/09/87. The Brazilian situation in 2024 does not look any better, with so many corruption scandals in the nation’s highest offices! The question asked was as follows:

This disheartening picture is already a clear statement about the incompetence, injustice and corruption that characterize this system of selecting political leaders.

An Example for Nations Is Needed

The country that first succeeds in adopting the model of political organization of this participatory democracy of the future will thus be serving the highest interests of its own people and will also be setting an example that will certainly help and inspire other countries. Especially those countries that are today poorer, generally subject to a neocolonialist dependency and with a past of centuries of colonial exploitation. This is because in this system there will be, in fact, a real chance for the necessary wisdom (intellectual and technical qualification, along with altruistic character) to reach the most powerful positions, and of the greatest responsibility.

In fact, this organizational change will only reach its truly democratic character (of the people, by the people, and for the people), if it is preceded by a genuine great ideational reform at the level of the elites, that is, that part of the population possessing the minds of greater conceptual grasp. This aspect is not that easy to understand, and, for this reason, it will be addressed in the set of quotations added at the end of this chapter.

In view of the previous analysis, it seems unnecessary to further compare this model with those presently dominant worldwide. In all aspects analyzed, it is a much more efficient and fairer model than the current ones, both in terms of the competence of the process of selecting the governors, and in terms of generating a much greater power in the hands of the leaders, so that they can regulate and harmonize the activities of the gigantic organizations. This is because, as we have seen, this new model, in addition to enabling much more qualified leaders to exercise their immense responsibilities, organizes the entire population of any society in a much more cohesive way.

Both the difference in the qualification of the governors, and in the organizational cohesion of the entire population, should substantially change the situation of conflicts and permanent injustices of all kinds that we have today.

And this is something whose importance is difficult to exaggerate, especially for poor nations, which today have no hope, within the current models, whether Liberal or Marxist, of overcoming the vicious circle of extreme poverty and the so-called underdevelopment, in the same way that makes possible consistent solutions to the great problems that today afflict humanity as a whole.

In conclusion, there follows a set of quotations that aim to corroborate the ideational perspective presented in this work, above all to assist in understanding the decisive role of elites and their corresponding responsibility for the general well-being, not only of the human family (either organized in national societies, or in the collectivity of the world as a whole), but of all life and the natural environment of the planet.

---

8. Complementary Quotations About the Democracy of the Future

Politics Involves the Welfare of All and Demands the Best Heads with Disinterested Spirit

“Politics, which involves the welfare and progress of all who constitute the State and affects other States, is a serious business which calls for the best heads with a disinterested spirit, and should not be a game of power played with the stakes of personal and group interests.” (N. Sri Ram. On the Watch Tower, p. 82; emphasis added)

---

Universal Brotherhood Is a Law in Nature, Not Only an Aspiration

“Brotherhood, then, in its full meaning, is a law in nature. Stress has more than once been laid on this in our meetings, but not too much stress has thereon been laid. For it is the very object, the desire, of our work that brotherhood shall become practical in society, and it will never become practical until men understand that it is a law, and not only an aspiration. It is a common experience that when men have discovered a law of nature they no longer fight against it. They at once accommodate themselves to the new knowledge. They at once adapt themselves to the newly understood conditions, and in that very way we have preached brotherhood. And yet brotherhood is but so little known in our world.” (Annie Besant. The Spiritual Life, Vol. II, p. 160; emphasis added) [https://wheelandcross.com/free-downloads/]

---

Out of these Differences Grows Up All the Possibilities of an Ordered Society

“That great principle (or Law) of Reincarnation must ever go hand in hand with the principle (or Law) of Brotherhood if Brotherhood is to be applied, if it is to be made a working principle of ordinary life. For it is out of these differences of age that grows up all the possibilities of an ordered and happy society amongst ourselves.” (Annie Besant. The Changing World, p. 80; emphasis added) [https://wheelandcross.com/free-downloads/]

---

How to Find the Best, That Is the Problem: To Solve It We Must Realise the Hopelessness of the Present Systems of Government

“The Ideal is that the best should rule; but how to find them, that is the problem. Every one of us who studies must try to solve this problem, and the suggestions I am here making may perhaps give some hints for the solving. But you will not try to solve it, until you realise the hopelessness of the present line of ruling – or not ruling – and accept the Ideal that the best should govern.” (Annie Besant. The Ideals of Theosophy, p. 30; emphasis added) [https://wheelandcross.com/free-downloads/]

---

The Fetish of Mass Suffrage Without Any Qualification Whatsoever

“Undoubtedly each man is competent in his own sphere, to say what he wants for his town or village and who will serve best it among those he knows. But when it comes to a question of deciding intricate issues of national and international import, it is but common sense that only those should exercise a vote who have some knowledge of what the issues are. Therefore, it was that Dr. Annie Besant urged consistently, while she was concerned with these matters in Indian politics, that India should not, in shaping her Constitution, adhere to the fetish of mass suffrage without any qualification whatsoever. (…)

She did not think that the rule ‘one man, one vote’ was good for any country, at least of all did she favour it for India.” (N. Sri Ram. On the Watch Tower, p. 81; emphasis added)

---

There Has to Be Skill and Wisdom in Dealing with the Outer Differences

“It is not enough to realize our underlying brotherhood, but there has to be skill and wisdom in dealing with the outer differences, the inequalities of development and circumstances.” (N. Sri Ram. Thoughts for Aspirants, 2nd Series, p. 122)

---

India Should Evolve a New Model of Democracy

“If India can evolve a form of democracy in which there is some chance for the needed wisdom to come to the top, she will thereby be serving the best interests of her own people, as well as setting an example that might help and inspire other peoples.” (N. Sri Ram. On the Watch Tower, p. 82; emphasis added)

---

Proposal of a System in Harmony with the Law of the Universal Brotherhood (Annie Besant, N. Sri Ram and Jai Prakash Narain)

“Some time ago Pandit Nehru, in one of his speeches, threw out rather vaguely the idea that some day, instead of the present manner of elections to the Indian Parliament, some system, less direct and more suited to conditions in India, might be considered.

Since then, Mr. Jai Prakash Narain (…) has more definitely proposed, in the place of the present form of Democracy in India, a system somewhat similar to that proposed by Dr. Annie Besant in the days of her agitation for India’s Freedom. She did not think that the rule ‘one man, one vote’ was good for any country, and least of all did she favour it for India. Therefore she outlined, in her Commonwealth of India Bill, a system which would be broad-based at the village (and corresponding town) level, with adult suffrage and a very large measure of autonomy, and then gradually taper like a pyramid through the District and State (or Province) levels, up to the Central Government. The franchise for the Councils at these higher levels was to be based on increasingly higher qualifications of service, experience, education, etc.

Her scheme, if it had been backed up by the other political leaders of the time, particularly by the Congress party, would have been acceptable to the people of India as a whole. The principle of a reasonable qualification for the vote and for membership of the Councils would have been firmly established. But her pleadings went in vain. Mr. Gandhi stood for mass suffrage, and that decided the question.

Mr. Jai Prakash Narain also envisages a strong and practically self-sufficient village base to consist of Village Councils, village meaning also a town, ward or borough, but indirect elections from these Councils to District Councils, from the latter to State or Provincial Legislatures, and from these to the Parliament of all India.

Mr. Jai Prakash Narain’s is as yet a lonely voice in the wilderness of the present political conditions in India. The description of them as a wilderness may seem an exaggeration but when one looks at the various sectional interests which are so clamant and the variety of councils on different matters to which it utterance is given, one cannot but feel the truth of Dr. Besant’s description of democracy in its present form as government by multi-headed ignorance.” (N. Sri Ram. On the Watch Tower, p. 86; emphasis added)

---

Participatory Democracy (or the Democracy of the Future), in the Vision of Professor C.B. Macpherson

“Let me turn finally to the question of how a participatory democracy might be run if we did achieve the prerequisites. How participatory could it be, given that at any level beyond the neighbourhood it would have to be an indirect or representative system rather than face-do-face direct democracy?

If one looks at the question first in general terms, setting aside for the present both the weight of tradition and the actual circumstances that might prevail in any country when the prerequisites had been sufficiently met, the simplest model that could properly be called a participatory democracy would be a pyramidal system with direct democracy at the base and delegate democracy at every level above that. Thus one would start with direct democracy at the neighbourhood (…) – actual face-to-face discussion and decision by consensus or majority, and election of delegates who would make up a council at the next more inclusive level, say a city borough or a ward or township. (…)

So it would go on up to the top level, which would be a national council for matters of national concern, and local and regional councils for matters of less than national concern. At whatever level beyond the smallest primary one the final decisions on different matters were made, the issues would certainly have to be formulated by a committee of the council. (…)

This may seem a far cry from democratic control. But I think it is the best we can do. What is needed at every stage, to make the system democratic, is that the decision-makers and issue-formulators elected from below be held responsible to those below subject to re-election or even recall. (pp. 108-109) (…)

To sum up the discussion so far of the process of a pyramidal councils system as a model of participatory democracy, we may say that in the measure that the prerequisite conditions for transition to a participatory system had been achieved in any Western country, the most obvious impediments to a pyramidal councils scheme being genuinely democratic would not be present, and, therefore, a pyramidal system might work. (…)

It is much more likely that any such move will be made under the leadership of a popular front or a coalition of social-democratic and socialist parties. (…) The real question then is, whether there is some way of combining a pyramidal council structure with a competive party system.

The combination of pyramidal direct/indirect democratic machinery with a continuing party system seems essential. Nothing but a pyramidal system will incorporate any direct democracy into a nation-wide structure of government, and some significant amount of direct democracy is required for anything that can be called participatory democracy. At the same time, competitive political parties must be assumed to be in existence, parties whose claims cannot, consistently with anything that could be called liberal democracy, be overridden.

Not only is the combination of pyramid and parties probably unavoidable: it may be positively desirable. (pp. 111-112) (…)

One question remains: can this model of participatory democracy be called a model of liberal democracy? I think it can. It is clearly not dictatorial or totalitarian. The guarantee of this is not the existence of alternative parties (…). The guarantee is rather in the presumption that no version of the model of participatory democracy could come into existence or remain in existence without a strong and widespread sense of the value of that liberal-democratic ethical principle (which is the heart of its main models): – the equal right of every man and woman to the full development and use of his or her capabilities. (…)

As long as there remained a strong sense of the high value of the equal right of self-development, the model of participatory democracy would be in the best tradition of liberal democracy.” (pp. 114-115) (C.B. Macpherson. The Life and Times of Liberal Democracy, pp. 108-115; emphasis added) (Quoted from: Arnaldo Sisson Filho. What Is Wrong with Politics? – Chapter 8) [https://humanitarianism.com.br/8-the-democracy-of-the-future/]

---

9. Bibliography, Sites and Pages

[In brackets the addresses for free complete works, sites and pages]

[https://wheelandcross.com/free-downloads/]

BACON, Francis – Novum Organum (or, True Directions for the Interpretation of Nature). In Essays Civil and Moral by Francis Bacon. London, Ward Lock & Co Limited, 1910. 493 pp. [https://wheelandcross.com/free-downloads/]

BESANT, Annie – Brotherhood Applied to Social Conditions, in The Changing World and Lectures to Theosophical Students. London, The Theosophical Publishing Society, pp. 333, [pp. 75-102], 1910. [https://wheelandcross.com/free-downloads/]
BESANT, Annie – The Ideals of Theosophy. (Convention Lectures, 1911). Adyar, Madras (Chennai), The Theosophist Office, 1912. 130 pp. [https://wheelandcross.com/free-downloads/]
BESANT, Annie – The Spiritual Life (Vol. II). London, The Theosophical Publishing Society, 1912. 296 pp. [https://wheelandcross.com/free-downloads/]

CONVERSE, Philip E. – The Nature of Belief Systems in Mass Publics. In: APTER, D. E., org. Ideology and Discontent. New York, The Free Press of Glencoe, 1964. pp. 206-261. [https://wheelandcross.com/free-downloads/]
CONVERSE, Philip E. – Public Opinion and Voting Behaviour. In: GREENSTEIN, F. I. – Handbook of Political Science, vol. 4, Reading, Massachusetts, 1975. pp. 75-169.
CONVERSE, Philip e PIERCE, Roy – Political Representation in France. Harvard University Press, 1986. 1040 pp.
CONVERSE, Philip E. et al. – The American Voter. New York, Wiley, 1960. 576 pp.

DUVERGER, Maurice – As Modernas Tecnodemocracias: Poder Econômico e Poder Politico (The Modern Techno Democracies: Economical Power and Political Power). Rio de Janeiro, Paz e Terra, 1975. 245 pp.
DUVERGER, Maurice – Political Parties. Hoboken (NJ), USA, 1959. 350 pp.

KINGSFORD, Anna. – Clothed with the Sun: Being the Illuminations of Anna Bonus Kingsford. Edited by Edward Maitland. Third edition, edited by Samuel Hopgood Hart, 1937: Santa Fe, Sun Books (reprint), 1993. 210 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/06-OAKM-I-Cloted-web.htm]
KINGSFORD, Anna e MAITLAND, Edward. The Credo of Christendom: and Other Addresses and Essays on Esoteric Christianity. Edited by Samuel Hopgood Hart. John M. Watkins, London, 1916. 256 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/08_OAKM-I-Credo.htm]
KINGSFORD, Anna e MAITLAND, Edward – The Perfect Way; or, the Finding of Christ. 5th edition, edited, with additions and long Preface, by Samuel Hopgood Hart: London, John M. Watkins, 1923. 405 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/01-OAKM-P-Pwaytxt.htm]

MACPHERSON, C.B. – The Life and Times of Liberal Democracy. Oxford, Oxford University Press, 1979. 119pp.
MACPHERSON, C.B. – [Portuguese] A Teoria Política do Individualismo Possessivo, de Hobbes até Locke. (Political Theory of Possessive Individualism, from Hobbes to Lock e). São Paulo, Paz e Terra, 1979. 318 pp.

MAITLAND, Edward. Anna Kingsford – Her Life, Letters, Diary and Work. Two volumes. John M. Watkins, London, 1913. 3rd Edition, edited by Samuel H. Hart. Vol. I, 442 pp., and Vol. II, 466 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/013_OAKM-I-MaitLife.htm]

MAITLAND, Edward. A Message to Earth. Anonymous published. Edited by Edward Maitland. London (Lamley & Co., 1 & 3 Exhibition Road, S.W.), 1892. 93 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/OAKM-I-Message-web.htm]
MAITLAND, Edward. The Story of Anna Kingsford and Edward Maitland and of the New Gospel of Interpretation. 1st Edition, 1893. 2nd Edition, 1894. 3rd Edition, enlarged, edited by Samuel Hopgood Hart. Ruskin Press, Birmingham (England), 1905. 204 pp. [https://annakingsford.com/english/Works_by_Anna_Kingsford_and_Maitland/Texts/013_OAKM-I-MaitStory.htm]

PLATO – The Republic. The Project Gutenberg, translated by Benjamin Jowett. Free online copy. [https://wheelandcross.com/free-downloads/]

SCHUMACHER, E.F. – Small Is Beatiful. London, Abacus, 1973. 255 pp.
SCHUMACHER, E.F. – A Guide for the Perplexed. London, Jonathan Cape, 1978. 166 pp.

SISSON Filho, Arnaldo – What Is Wrong with Politics? Bases for a True Democracy. First Edition: Sociedade Humanitarista, Porto Alegre, 1994. 107 p. Third Edition, on-line in: [https://www.humanitarianism.com.br/what-is-wrong-with-politcs/]
SISSON Filho, Arnaldo – [Portuguese] O Resgate do Cristianismo Budista: A Relevância da Mensagem da Dra. Anna Kingsford (The Rescue of Buddhist Christianity: The Relevance of Dr. Anna Kingsford’s Message). Brasilia, Editora Roda e Cruz, 2010. 164 pp. [https://www.annakingsford.com/portugues/outras_obras_relacionadas/obras_relacionadas/OOR-P-ColoquioAK/index.htm]

SISSON Filho, Arnaldo; com PEREIRA, Viviane – [Portuguese] A Roda e a Cruz: Uma Introdução ao Cristianismo Budista (The Wheel and the Cross: An Introduction to Buddhist Christianity). Brasília, Editora Roda e Cruz, 2012. 369 pp. [https://www.annakingsford.com/portugues/outras_obras_relacionadas/obras_relacionadas/OOR-P-RodaeCruz/index.htm]

SRI RAM, N. – On the Watch Tower. Adyar, TPH, 1966. 585 pp.
SRI RAM, N. – Thoughts for Aspirants, 2nd Series. Adyar, TPH, 1974. 154 pp.

WILHEIM, Richard – I Ching: The Book of Changes. New York, Pantheon Books, 1952. 395 pp. [https://wheelandcross.com/free-downloads/]

---

Our Sites in English:

[https://wheelandcross.com/associated-sites-and-pages/] 

Anna Kingsford – Site dedicated to the spreading of the works and the message of Dr. Anna Kingsford and Edward Maitland, containing all their known works, besides many other books related to their work.
[https://www.annakingsford.com/]

The Perennial Philosophy – Site dedicated to present the Perennial Philosophy.
[https://www.perennial-philosophy.com/]

Universal Brotherhood As a Law – Site dedicated to present the Universal Brotherhood As a Natural Law.
[https://www.universalbrotherhood.com.br/]

The “New” Gospel of Interpretation – Site dedicated to present the religious message of Dr. Anna Kingsford and Edward Maitland, which includes a vast work of interpretation of the Christian symbols, as well as other aspects of the greatest importance as the Perennial Philosophy; Universal Brotherhood as a Law; Buddhist Christianity; Humanitarianism; Democracy of the Future; and Vegetarianism.
[https://www.gospelofinterpretation.com/]

Buddhist Christianity – Site dedicated to the spreading of the message of the necessary complementary and unity existing among Buddhism and Christianity.
[https://www.buddhistchristianity.com/]

The Wheel and the Cross – Site dedicated to presenting a synthesis of all aspects of the diffusion work of the Perennial Philosophy and the Universal Brotherhood As a Law, mainly through the religious channel of the “New” Gospel of Interpretation (the message from Dr. Anna Kingsford and Edward Maitland), including the Buddhist Christianity; Humanitarianism; Democracy of the Future; and Vegetarianism.
[https://www.wheelandcross.com/]

Ideas For a Better World – Site containing a set of quotations, organized by Main Subjects, which aim to offer ideas which may inspire consistent solutions to the world greatest problems. [https://www.ideas4betterworld.com/]

Humanitarianism – Site dedicated to the spreading of the social philosophy of Humanitarianism, containing the book: What Is Wrong with Politics? Bases for a True Democracy.
[https://www.humanitarianism.com.br]

Democracy of the Future – Site dedicated to the spreading of the social philosophy of Humanitarianism and the Democracy of the Future, as well as their importance to the consistent solutions to the greatest world problems, always together with synthesis of the Perennial Philosophy; Universal Brotherhood As a Law; “New” Gospel of Interpretation; Buddhist Christianity; Humanitarianism; and Vegetarianism.
[https://www.democracyofthefuture.com/]

---

Our Pages and Groups in English:

[https://wheelandcross.com/associated-sites-and-pages/]

Anna Kingsford Site (facebook)
[https://www.facebook.com/annakingsfordsite]
The “New” Gospel of Interpretation (facebook)
[https://www.facebook.com/gospelofinterpretation/]
Buddhist Christianity (facebook)
[https://www.facebook.com/buddhistchristianity/]
Buddhist Christianity Group (facebook)
[https://www.facebook.com/groups/BuddhistChristianity/]
The Brotherhood Law Society (facebook)
[https://www.facebook.com/brotherhoodlawsociety/]
The Brotherhood Law Society Group (facebook)
[https://www.facebook.com/groups/brotherhoodlawsociety/]
The Democracy of the Future (facebook)
[https://www.facebook.com/democracyofthefuture]
The Democracy of the Future Group (facebook)
[https://www.facebook.com/groups/democracyofthefuture]
What Is Wrong With Politics? (facebook)
[https://www.facebook.com/whatiswrongwithpolitics]

---

About the Author: