Spirituality: Humanity is the desire to be God. Being finite, we are aware of the infinite and seek to be without limit. Being contingent, dependent on other beings for our existence, we seek the power of Being as such and seek it absolutely. Cosmogenesis and history are the school of matter and by learning matter becomes spirit. Failing, we learn that Being is neither substance nor subject. Learning that Being is neither substance nor subject, we cease grasping at self-existence. Ceasing to grasp at self-existence we act justly. Acting justly we become the Being we sought all along. This is the way of ways, the path of wisdom, justice, and harmony, the "mountain road" of the bodhisattva, the prophet, and the sage.
Following this road the bodhisattva realizes that Enlightenment is theosis. Following this road the prophet learns that Justice is da'a'th 'elohim. Following the tao the Sage becomes the way of Heaven and of Earth. Each teaches, sanctifies, and governs. Seeking Wisdom and Doing Justice they Ripen Being.
Politics is a deliberation regarding ends as well as means, principles and values as well social structures, public policies, and civilizational strategies. Vibrant political life is best advanced by:
Democracy: Power, which is the capacity to collaborate to achieve civilizational ends, by its very nature belongs to the people, who must be actively engaged for any civilizational project to succeed.
Authority: Democracy depends on the conscious leadership of elders from diverse traditions who have mastered those traditions and who embody their principles and values in their own lives.
Positive Law, which is always and only an interpretation of natural and higher laws in a particular situation, is made by the people and the elders together, at the lowest level compatible with service to the Common Good.
Economics is the business of creating the material conditions for spiritual development and civilizational progress. Economic structures must promote the full development of human capacities while conserving the integrity of the ecosystem and the social fabric. This is best achieved through:
Universal participation in the ownership of the means of production, whether as small private property or through collective modalities. The commodification of labor power is incompatible with the full development of human capacities.
Structures which encourage entrepreneurship and initiative as well as complex relations of exchange which allow individuals and communities to build on their comparative advantages in order to more effectively serve the Common Good.
Regulating authorities which ensure that investment serves the Common Good and which centralize the surplus necessary for civilizational progress.
Technologies which increase rather than degrading the complexity and organization of the universe. This is best achieved through "hortic" technologies which tap into and cultivate the potentials latent in matter rather than industrial technologies which use combustion to release energy and do work.