My new book is about the human species adopting an ancient, truer, sound economic, and more empathic perspective, as the present one continues to be a major disaster and will continue so into the future. For example, let’s look at war. Arguably the most evil and catastrophic human activity ever.
According to a New York Times article: What is a war?
War is defined as an active conflict that has claimed more than 1,000 lives.
Has the world ever been at peace?
Of the past 3,400 years, humans have been entirely at peace for 268 of them or just 8 percent of recorded history.
How many people have died in war?
At least 108 million people were killed in wars in the twentieth century. Estimates for the total number killed in wars throughout all of human history range from 150 million to 1 billion. War has several other effects on the population, including famine, environmental desolation, the killing of plants, and animals, etc. decreasing the birth rate by taking men away from their wives. The reduced birth rate during World War II is estimated to have caused a population deficit of more than 20 million people. Let’s repeat this again, Of the past 3,400 years, humans have been entirely at peace for 268 of them, or just 8 percent of recorded history. We need a new common perspective Badly!!!
There are traits that human beings share with all other living things. All living organisms share several key characteristics or functions including: order, sensitivity or response to the environment, reproduction, adaptation, growth and development, regulation, homeostasis, energy processing, and evolution. When viewed together, these characteristics help serve to define life.
ORDER
Organisms are highly organized, coordinated structures that consist of one or more cells. Even very simple, single-celled organisms are remarkably complex: inside each cell, atoms make up molecules; these in turn make up cell organelles and other cellular inclusions. In multicellular organisms, similar cells form tissues. Tissues, in turn, collaborate to create organs (body structures with a distinct function). Organs work together to form organ systems.
SENSITIVITY OR RESPONSE TO STIMULI
Organisms respond to diverse stimuli. For example, plants can bend toward a source of light, climb on fences and walls, or respond to touch. Even tiny bacteria can move toward or away from chemicals (a process called chemotaxis) or light (phototaxis). Movement toward a stimulus is considered a positive response, while movement away from a stimulus is considered a negative response.
REPRODUCTION
Single-celled organisms reproduce by first duplicating their DNA, and then dividing it equally as the cell prepares to divide to form two new cells. Multicellular organisms often produce specialized reproductive germline cells that will form new individuals. When reproduction occurs, genes containing DNA are passed along to an organism’s offspring. These genes ensure that the offspring will belong to the same species and will have similar characteristics, such as size and shape.
GROWTH AND DEVELOPMENT
Organisms grow and develop following specific instructions coded for by their genes. These genes provide instructions that will direct cellular growth and development, ensuring that a species’ young will grow up to exhibit many of the same characteristics as its parents.
REGULATION
Even the smallest organisms are complex and require multiple regulatory mechanisms to coordinate internal functions, respond to stimuli, and cope with environmental stresses. Two examples of internal functions regulated in an organism are nutrient transport and blood flow. Organs (groups of tissues working together) perform specific functions, such as carrying oxygen throughout the body, removing wastes, delivering nutrients to every cell, and cooling the body.
HOMEOSTASIS
Living Things Must Maintain Homeostasis. Homeostasis means “steady state”. Homeostasis is the tendency of an organism or cell to maintain a constant internal environment. Living things constantly adjust to internal and external changes. Homeostasis means to maintain dynamic equilibrium in the body. It is dynamic because it is constantly adjusting to the changes that the body’s systems encounter. It is equilibrium because body functions are kept within specific ranges or normal limits.
Thermoregulation
Thermoregulation is a process that allows your body to maintain its core internal temperature. The set point for normal human body temperature is approximately 37°C (98.6°F). Body temperature affects body activities. Body proteins, including enzymes, begin to denature and lose their function with high heat (around 50ºC for mammals). Enzyme activity will decrease by half for every ten-degree centigrade drop in temperature, to the point of freezing, with a few exceptions.
During body temperature regulation, temperature receptors in the skin (sensory receptor) communicate information to the brain (the control center) which signals the blood vessels and sweat glands in the skin (effectors). As the internal and external environment of the body are constantly changing, adjustments must be made continuously to stay at or near a specific value: the set point. (approximately 37°C / 98.6°F)
ENERGY PROCESSING
All organisms use a source of energy for their metabolic activities. Some organisms capture energy from the sun and convert it into chemical energy in food; others use chemical energy in molecules they take in as food.
THE DIVERSITY OF LIFE
There is a tremendous diversity of life on earth. The source of this diversity is evolution, the process of gradual change during which new species arise from older species. Evolutionary biologists study the evolution of living things in everything from the microscopic world to ecosystems.
Human bodies recognize at the molecular level that not all happiness is created equal, responding in ways that can help or hinder physical health, according to new research led by Barbara L. Fredrickson.
“Philosophers have long distinguished two basic forms of well-being: a ‘hedonic’ form representing an individual’s sense pleasurable experiences, and a deeper ‘eudaimonic,’ form that results from striving toward meaning and a noble purpose beyond simple self-gratification,” wrote Fredrickson and her colleagues. Both give us a sense of happiness, but each is experienced very differently in the body’s cells.
Eudaimonic well-being was associated with a significant decrease in the stress-related CTRA gene expression profile. In contrast, hedonic well-being was associated with a significant increase in the CTRA profile. Their genomics-based analyses, the authors reported, reveal the hidden costs of purely hedonic well-being.”At the cellular level, our bodies appear to respond better to a different kind of well-being, one based on a sense of connectedness and purpose.”
Also, ‘Kindfulness’ impacts brain circuits, boosting empathy, compassion, and joy. It also increases vagal tone, which is known to counter stress, reduce inflammation, and even play a protective role in cancer progression.
So kindness is much more than the things that we say or do. These are its social aspects. Kindness is the intention of how we use our minds, in what and who we focus upon. The feelings induced go inward, affecting our mental and physical health.
These findings and others suggest that kindness increases mood, physical health and generosity.
The human body possesses an enormous, astonishing, and persistent capacity to heal itself. Disease generally occurs when we abuse our bodies or deprive them of basic requirements to keep us healthy over extended periods.
Every second our body is not only energizing but also healing. This remarkable and complex process throughout our body never stops as healing is never complete. This healing process is not just for injuries. It also takes care of the normal, everyday wear and tear of modern life. Damaged, destroyed, or dead cells are replaced in great numbers daily including in our mouth, intestines, blood, etc.. Every second that we’re alive, the cells in our bodies are endlessly working to bring us back to a natural state of homeostasis or equilibrium.
Each cell is a dynamic, living unit that is constantly monitoring and adjusting its own processes, ongoingly working to restore itself according to the original DNA code it was created with and to maintain balance within the body. Cells have the ability to heal themselves, as well as make new cells that replace those that have been permanently damaged or destroyed. Even when a large number of cells are destroyed — the surrounding cells replicate to make new cells, thereby quickly replacing the cells that were destroyed.
When a bleeding injury occurs anywhere in our bodies, blood vessels at the site contract and slow the bleeding. Next, blood platelets that come in contact with air, begin forming a blood clot where the injury is located. White blood cells then accumulate on the spot and destroy and digest dead cells by secreting special enzymes stored in small packets in the cells called lysosomes. That way, dead-cell debris is removed and new space is made for new cells to occupy.
Almost simultaneously, the process of new cell formation begins. These new cells originate mostly from the newer layers of cells of a particular tissue, while older cells are pushed to the site of the injury, to gradually fill the space that was made by the injury. This remarkable and complex process automatically stops when the healing is complete.
Leading healthy lifestyles and consuming healthful (as opposed to toxic) diets, will go a very long way in keeping us healthy, whether we are young or older.A recent study by the Centers for Disease Control and Prevention found that as many as two-thirds of all Americans don’t get enough sleep.
Cell recovery takes place when we are in a Parasympathetic Nervous System functioning state or the rest, digest, and recover mode of the Autonomic Nervous System. By staying in a state of constant stress, we stay away from our body’s ability for cell recovery.
The optimal amount of daily sleep for the average person is eight hours, and for a child, 11-12 hours. But the myriad responsibilities that many of us, adults and children alike make it so that many are robbing themselves of one of the most crucial elements of maintaining good physical, as well as mental/emotional health.
The body is endlessly working to repair and regenerate itself. This happens to a great extent when we are sleeping — when our body’s energy is only minimally being used to sustain autonomic nervous system function (that is, involuntary functions such as heartbeat), and most of it can be directed toward restorative and healing processes.
Shorting oneself on sleep is known to weaken the immune system. To get energy the artificial way (say, through caffeine) is to do the body a great disservice, by denying it the amount of rest that will make all its systems, including the immune system and the body’s healing and restorative processes, work at their best.
Another way in which we can greatly improve our body’s powerful self-healing properties is by eating a healthy, nutrient-rich diet.
It is important to minimize our consumption of processed foods, as well as artificial food additives, preservatives, colorants, flavors, etc.
A diet rich in vegetables and fruits, and low in animal fats and hydrogenated oils, is best for all of us. Lean sources of protein such as beans are also great. Nuts and seeds are rich in nutrients and fiber and have beneficial oils.
Organic foods are preferable to non-organic, as they have fewer traces of pesticides and growth hormones. In addition, organic fruits and vegetables have been found to have higher contents of flavonoids, plant compounds with antioxidant properties believed to aid in the prevention of cancer.
Regular exercise, yoga, t’ai chi, etc. strengthens and conditions the body’s cardiovascular network and helps reduce emotional stress. It also promotes better sleep. It can be a fun activity that you enjoy, such as bike-riding, or just a regular walk, or stretching, that will stimulate blood circulation, and help the body oxygenate and purify itself.
Working, worrying, texting, driving, arguing with others, intense exercise—these all shift us OUT of rest and digest into “fight-or-flight” mode.
The body cannot function properly, let alone heal when it is in “fight-or-flight” mode and studies now show that over 85% of us live this way!
Moving into a state of rest and digest is pivotal in ALL healing protocols AND a crucial aspect of being able to choose wellbeing no matter what adversity is going on in life.
All healing occurs in a parasympathetic state; this includes healthy digestion, detoxification, and cellular regeneration.
When we are in a consistent state of “fight-or-flight,” this can lead to:
Tired but wired feeling, not sleeping throughout the night, often wide awake between 1-4am and exhausted upon waking.
Digestive issues such as constipation and bloating, despite a healthy balanced diet. Stress is one of the most common reasons for constipation.
High stress due to various situations can also increase oxidative stress and free-radical production within our body.
Increased blood pressure and elevated blood sugar levels.
Weight gain especially around the middle.
Feelings of not being able to calm down or slow down mentally and physically.
Balancing our parasympathetic nervous system and sympathetic nervous systems is so essential for cellular healing thereby it also improves our experience of life physically and emotionally in many ways.
Unwholesomeness, (akuśala) is mentally toxic, morally harmful, and produces distressing actions; is created by the erroneous view of the Self. Unwholesome consciousness (akusalacitta) is consciousness accompanied by one or more of three unwholesome roots—greed, hatred, and delusion. Greed has the characteristic of always desiring more and the dissatisfaction of never having enough; Hatred has the characteristic of revulsion, contempt, anger, and disgust; and Delusion has the characteristic of an unyielding abnormal belief. The resulting five principal kleshas, or poisons to these are attachment, aversion, ignorance, pride, and jealousy. These unwholesome processes not only describe what we perceive but also determine our responses.
People continuously generate an interior narrative about their identity, their ‘self’, to which they are deeply attached. The construction and defense of this self-image is an ongoing activity of the basic drive the Buddha named “thirst” (tṛṣṇā). With the accompanying distortions, egoistic yearning and defilements are created. The delusion manifested is of the self-image as a stable, objectively valid reality, rather than as a temporary, conditioned mental construction. Once this belief is established and maintained, there is no need for any further justification to establish the intrinsically toxic nature of the unwholesomeness or (akuśala). They are mental qualities that are an illusion (false belief) to have.
They are called defilements since they are, by their nature, to-be-abandoned to end the toxicity they create. They are aggressive and defensive projections of the imagined needs of the constructed self: They are egotistical cravings (“want, desire”), self-protecting fears (“aversion, repulsion”), and avoidance of unpleasant realities that appear to threaten the integrity of the self-image (“delusion”).
In fact, once the delusion of the Self is realized, the orientation of the person is the opposite. What was once formulated negatively, the three wholesome roots now signify positive traits: Non-greed — unselfishness, liberality, generosity; thoughts and actions of caring and sharing; renunciation, dispassion. Non-hatred — loving-kindness, compassion, sympathy, friendliness, forgiveness, forbearance, impartiality, equanimity. Non-delusion — wisdom, insight, knowledge, understanding, intelligence, sagacity, discrimination.
In Chapter 13 Social Consequences of the Dualist/Non-Dualist Perspective – The God is No-Thing An Apophatic Assertion: An Introduction for Humankind’s Transpersonal Actualization– revised Modern Society- Economics: An Overview. Copyright Rodger Ricketts Psy.D.,2023. All rights reserved. Protected by international copyright conventions. No part of this chapter may be reproduced in any manner whatsoever, or stored in a retrieval system or transmitted, without express permission of the Author publisher, except in the case of brief quotations with due acknowledgment.
Modern Society Economics The prevailing economic paradigm misapprehends reality because it is entrenched in an inherently individualistic dualistic worldview, which overlooks the ultimate interdependence of all natural entities (Magnuson 2022, pp.77-80). For instance, the emphasis on material production and consumption as an end in itself, is not sustainable. This materialistic ideology creates not only human suffering but also an inevitable degradation of Earth’s ecosystems, exemplified by the present ecological crisis. To modify these harmful economic systems, it is necessary to understand that economic reality is not an autonomous sub-system of social action, but a highly interdependent system of value creation. The necessary paradigm shift for our economic models requires a process of restructuring economic institutions and policy frameworks with the adoption of the wisdom that aligns them with sustainable and moderate economic outcomes. Such a synergistic perspective will create a broader economic paradigm that empowers humans to thrive and will allow all life forms to flourish. The paradigm advocated here to allow this is Transcendental/Buddhist economics. Transcendental/Buddhist economics, as proposed by Professor Clair Brown (2015), is based upon a set of assumptions: interdependency between economic agents as well as between people and earth; awareness of the need for enlightened self-interest originating in human interconnectedness and altruistic motivation; genuine concern for the wellbeing of all stakeholders; and caring sustainable attitudes toward the environment. With these assumptions, Buddhist economics can acquire prosperity, sustainability, and contentment for all participants. Buddhist/transcendent economics is based on the knowledge of non-duality and the codependent interconnectedness or interbeing of everything. Therefore, transcendental, and systems, ecological economists share the insight that economics must embody normative values that prioritize the common good over solely self-interested aspirations (Farley & Kish, 2021). There is a standard of responsibly promoting the well-being of society and the environment rather than maximizing specific company/shareholder profits. In so doing, it offers constructive suggestions on how to secure a socially just and sustainable transition. Transcendental economics emphasizes humanity’s intrinsic motivation towards empathic and compassionate acts and that this process is manifest in sustainable systems. As we have already seen in previous chapters, the various apophatic spiritual traditions share similar sentiments on sustainability by acknowledging the intrinsic and spiritual quality of existence. These similar insights harmonize spiritual and material aspects of progress. Apophatic psychology and Buddhist economics emphasize that the gratification of selfish desires is both ultimately unsatisfying and detrimental to global prosperity. E.C.H. Ng (2020, p. 190) posits, ‘A sustainable transformation to Buddhist Economics is possible by transforming our understanding of the notion of ‘I’ through a six ‘I’s strategy: from individual to integral; from independence to interdependence; from ignorance to insight’. Buddhism stresses the interconnectedness of things, of which economics is only one dimension. Rather than based on capital accumulation, happiness is related to the wholeness of life and the quest for meaningful work. This approach reflects a holistic socioecological comprehension of the human condition, stimulating a deep transformation of social structures. The emphasis is away from egocentrism and greed and enables individuals to attain insight and wisdom culminating in a state of lovingkindness and compassion. This is pivotal to shaping attitudes informed by the awareness of an interaction between human well-being and environmental protection (Cooper & James, 2005; Keown, 2007; Terrone, 2014). This intrinsic motivation for sustainability is imbued by interdependent personhood and an inherent concern for the well-being of nature and future beings (Becker & Hamblin, 2021). Economics is understood as a cognitive field that embodies fundamental social, moral, and environmental values in a way that produces economic agents that are more responsible and holistically accountable for their choices. In Buddhist transpersonal ethics, win-win, relational interactions prevail over their instrumental, zero-sum game counterparts typical of highly globalized economies (Ng 2020). According to Zsolnai (2007), Buddhist economics comprises an alternative strategy applied to an economic setting with a view of promoting comprehensive subjective well-being and societal happiness. In this respect, identifying the common threads of Buddhist economics and other apophatic discourses will substantially expand our modern perspective on sustainable management practices. Buddhist economics evolves pathways to achieve harmony, eliminate economic deprivation, enable human dignity, and protect Earth’s ecosystems (Brown 2022a, p.67). Transcendental economics shows how our way of life can be meaningful and worthy especially when we transform our lifestyle to have empathy for all people and the planet. Using our knowledge, experience, and talents, and within our cultural community, each person becomes involved with creating new ways of living on our planet that are sustainable over time. The Buddha taught that the ignorance that creates suffering stems from people’s mental states, and that feelings of discontent and alienation accompany never-ending cravings. As Buddhist monk Thich Nhat Hanh wrote, ‘Happiness does not come from consumption of things.’ Although we are often told that national happiness increases as the average per capita income increases, this is not generally observed in developed countries. This is known as the Easterlin Paradox – over the long run, as average per capita income grows, average national happiness tends to remain the same once basic needs are met (Easterlin et al. 2010). Instead, psychological studies have found that being kind to oneself and others makes people happier (Otake et al. 2006). Once people experience genuine moments of compassion, there is a positive feedback loop: with an intention of again doing a kind deed, one becomes happier, which makes it more likely to do another kind act. The positive psychology of kindness makes a person happier and healthier, and much more likely to repeat more acts of kindness (Dixon 2011). Transcendental economics distinguishes between outer (material) wealth and inner (spiritual) wealth. While it does not object to material wealth, it teaches that craving or attachment to material possessions or wealth creates discontent and suffering. Researchers speculate that a clear link between minimalism and psychological well-being has to do with the fact that minimalists are better able to control their desires to consume. Minimalism also encourages people to focus on inner psychological needs — such as autonomy, competence, contentment, and relatedness which have been shown to promote psychological growth. Researcher Aimee Chabot explains, ‘But as their practice evolves, their motivations for pursuing minimalism often expand to include more outwardly focused sources of motivation, such as environmental or ethical concerns’. Also, academic Teresa Belton argues that the factors driving human well-being leave a very small environmental footprint. She states, ‘What generates and sustains well-being are all sorts of what I call ‘non-material assets. Good relationships, contact with the natural world. Being creative, having a sense of belonging and community and purpose and meaning, being actively engaged in life and things like that, don’t involve any material consumption or very little.’
However, modern advertising usually focuses upon the importance of the product even though it is not actually needed; and claims that personal importance or status increases with the product, resulting in cravings for and purchase of the product. Advertising always depicts whatever is being sold in a positive light, creating misrepresentations and unrealistic expectations, all for the benefit of the seller. Overall, social media also promotes and encourages overconsumption and using money and material objects to feel good. Also, frequent repetition of verbal adverts makes a person likely to memorize the desired dialogues and lyrics. This results in people tending to believe the advert and want whatever is being sold. All this behavioral reinforcement creates a constant craving and discontent, leading to the purchase of products that have also depleted resources of the Earth’s limited supply base. Research led by Joshua Hook of the University of North Texas supports the adage that ‘money can’t buy happiness,’ The researchers state that, ‘Overall, the vast majority of studies found a positive relationship between voluntary simplicity and well-being‘. Their research has found that as an alternative to the high-consumption lifestyle often found in Western cultures, voluntary simplicity (minimalism) involves a lifestyle that is focused on reducing consumption and excess in one’s life so that individuals can focus on prioritizing their values. ‘I think this research counteracts the general tendency in our society to go after more,’ says Hook. ‘It’s one of the biggest lies we can buy into that we just need more money, more material possessions, and more [blank] to be happy.’ This finding was consistent across both quantitative and qualitative research designs. Researcher Aimee Chabot states, ‘Typically, people adopt minimalism in the interest of their own psychological wellbeing — to reduce stress and cultivate mental clarity.’ In Buddhism/transcendental psychology, inner wealth is intrinsic and includes our capacity to appreciate experiences and relationships as life unfolds around us. Inner wealth includes our mindful use of resources to thrive in life and to help others, and true inner wealth—love, compassion, and wisdom—is always available and inexhaustible. The cultivation of inner wealth in apophatic spirituality is part of one’s daily practice of happiness and kindness on the path to Awakening. From this perspective, a well-functioning economy supports people’s development of their full potential, including their spiritual life and their contribution to the community. In realizing one’s interconnection with all life, one gladly gives up the egocentric incessant demands and instead reaches out to others with compassion and focus of gratitude. In realizing one’s interconnection with all life, one does no purposeful harm to others or to the environment, knowing that any harm done subtracts from economic performance. Living interdependently with nature, one enjoys and cares for nature, and realizes the beauty in life. Buddhist economics suggests that we should directly evaluate and compare the well-being of people through their quality of life. In this approach, people require the basic goods and services considered essential by their communities, and their quality of life is based upon their capabilities to achieve meaningful and thriving lives, including nurturing the knowledge of the imminence of all life. In Buddhist economics, income is only one element in measuring a person’s quality of life, and economic performance does not depend only on how fast average national income is growing. Buddhist economics evaluates economic performance holistically by measuring how well people live (prosperity), how fairly resources are distributed (justice), and how well the ecosystems are functioning (sustainability). People’s quality of life includes their health, education and livelihood, their ability to buy basic goods and services, their relationships with family and friends, and the availability of public services, including childcare, transportation, and safety along with coherent political participation. An adequate income is a necessary part of the equation, but it does not guarantee well-being and happiness, as demonstrated by the Easterlin paradox. Buddha’s teachings explain how to end our suffering by becoming Awakened to non-dualistic truth and that ignorance and greed and ego-centric illusions result in suffering and alienated lives. Buddhist economics suggests that we should directly evaluate and compare the well-being of people through their quality of life, which follows the capabilities approach of Amartya Sen (1999). In this approach, people require the basic goods and services considered essential by their communities, and their quality of life is based upon their capabilities to achieve meaningful lives, including nurturing the human spirit. Insights of transcendental or non-dualistic based economics present a radical challenge to today’s globalized economy which is based on dualistic economic principles. Economics and society must understand, comprehend, and do things differently to create meaningful lives in a sustainable world. Contemporary materialistic and individualistic economies based on increasing average per capita income should be transformed into more holistic and enlightened economies focused on providing shared prosperity and reduced anguish in a sustainable world. Business has a role to play in creating jobs with living wages and hours, enabling people to live a balanced life with meaningful experiences. Businesses must also respect ecological planetary boundaries and produce green products and services that people need to live sustainably and comfortably. Individuals play a crucial role in creating an awakened economy by changing their lifestyles to become sustainable, less wasteful, and simpler, including not driving gas-powered vehicles, eating less meat, and stopping food waste. They must live and work in more efficient buildings that use little heat and electricity. In such a society, people would focus more on caring for each other and caring for nature, and, thus, people would become happier as they realize their true interconnected and compassionate nature. Worldwide countries already measure economic performance with a holistic metric that evaluates quality of life, allowing political leaders and others to know if the economy is on the right path, and how the quality of life might be improved. We have the technology and the policies to restructure our economies to share prosperity and be sustainable, yet moving forward to a transcendental style economy requires a strong commitment by people and their countries. As R Buckminster Fuller, (1981), said, ‘Neither the great political or financial powers of the world nor the population in general realize that the engineering-chemical-electronic revolution now makes it possible to produce many more technical devices with ever less material. We can now take care of everybody at a higher standard of living than anybody has ever known. It does not have to be “you or me,” so selfishness is unnecessary, and war is obsolete. This has never been done before. Only twelve years ago technology reached the point where this could be done. Since then, it has made it ever so much easier to do.’ The careful application of transcendental/Buddhist economics can facilitate a life of sustainability, peace, interbeing, empathy and compassion. Sen, Amartya (1999) Development as Freedom. New York: Alfred A. Knopf Brown, C. (2022a). “Buddhist Economics: Creating a Sustainable and Compassionate Economy.” In: R.D. Sherma and P. Bilimoria (eds.), Religion and Sustainability: Interreligious Resources, Interdisciplinary Responses (pp.61-68). Springer. 61-68. Chabot, Aimee (2020). The Pursuit of Health, Wealth, and Well-being Through Minimalist Consumption. Dissertation, Duke University. Joshua N. Hook, Adam S. Hodge, Hansong Zhang, Daryl R. Van Tongeren & Don E. Davis (2023). “Minimalism, Voluntary Simplicity, and Well-Being: A Systematic Review of the Empirical Literature.” The Journal of Positive Psychology 18:1, 130-41. Schedneck, B. (2019). “An Entangled Relationship: A Lived Religion Approach to Theravāda Buddhism and Economics.” Journal of Global Buddhism 20, 31-48. Schumacher, E.F. (1973). Small is Beautiful: Economics as if People Mattered. Harper & Raw
We are all Interconnected even with the Universe 