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The website in the PDFs should be; http://usaorganicrepublick.com/ Rev2_The Rape of We The People and The Constitution For The United States 16pgs.pdf DAL Final Revocation_Recission_Termination of Power of Attorney 2pgs 17July2025.pdf DAL Final_Demand toDischargeForFraudUpon theCourt 4pgs 17July2025.pdf DAL17pgs_Final_WritOfProhibitation_Writ of Error C N _Mandatory Jud Notice inForm of Affid

Sociocracy is the governing system that we need if we are to become sovereign. It is both a way to conduct meetings so that everyone's voice matters and it is an organizational structure that builds a participatory community. Check out: www.SociocracyForAll.org https://www.sociocracy.info The book: Many Voices, One Song Dynamic Governance Overview https://docs.google.com/document/d/1EuxZeAkcD7961OX6fPrDcVjpCuClcc4w_1MlzaYygH0/edit

The best Community-Created Credit system is the Common Good Payment System, which creates Common Good Communities that decide together what to issue and allocate money for and how to manage the money supply. Check it out at www.CommonGood.earth

Educational Materials This is where you will find educational materials that will help you understand the background to the united states of America Republick . There are lessons about the Private vs the Public at http://nationsoftherepublic.freeforums.net/ and also in the Gallery In order to create the world we know in our hearts is possible, we must know who we are as sovereign individuals and how to relate to each other as sovereign individuals. As sovereign individuals, we can join together and co-create the world we know in our hearts is possible. THE PROBLEM The Corporate Deception The rationale for the corporation is that it limits the liability of the individuals owning or managing it, thus insulating them from the full consequences of their decisions. Ownership can be easily transferred, capital can be raised by selling stock, and the corporation has perpetual life. These advantages are also the reason that the mega corporations and the too big to fail banks are causing the fourth major extinction event. With profit for its owners as its bottom line, the corporation justifies sociopathic, psychopathic, and ecocidal decisions for which those responsible are not liable. As a matter of background, the first corporations that began the corporate hegemony were chartered by Kings for conquest. For example, King Charles II gave colonial charters to loyal friends which made them owners of the colonies, subject only to English Law and the King. The Duke of York was given what he then called New York, and William Penn was given what he then called Pennsylvania. The purpose of the colonization was to enrich the grantee of the charter and make a profit for the King. The legal basis for this was the Doctrine of Discovery that had been issued by Pope Alexander VI on May 4, 1493. This proclamation declared that all the lands occupied by non-christian "heathens" was to be conquered and those "heathens" who did not convert to Christianity were to be exterminated. The Doctrine of Discovery has been quoted by the Supreme Court as the justification for genocide of the "heathens" (Native Americans) and it is clear from the effect of the Constitution that it was designed to protect the interests of white, male, protestant land owners. "We, the people", never did mean All the People. The problem with the corporate form is that it creates a fictional person in law, a fictional person with powers that supersede the powers of the individual citizen. While corporations and people are subject to laws and regulations, the superior power of the corporation has been used to shape the laws to benefit the owners rather than the people generally. The corporations have supplanted Common Law with the Uniform Commercial Code. The Uniform Commercial Code legitimizes victimless crimes, white collar crimes, nonsensical rules and regulations, contractual provisions that are contrary to Common Law and the Maxims of Law, and banking as a private enterprise that exploits the people instead of a public utility that benefits the people. In sum, all those contracts you sign without reading them is empowering what could well become a near-global corporatist totalitarianism that hoards resources, oppresses the majority, and protects the interests of a powerful, coordinated minority, creating a world we should know is not only not "of, by, and for the people" but is leading to our extinction as a people. In our struggle to cope with a plethora of economic, energy, and ecological crises exacerbated by the ongoing concentration of wealth and power of an unconscionable ruling group, we may soon be witnessing the end of civilization! The Banking Deception If you already know that banks issue the dollar as an interest bearing debt to benefit themselves, then you are ready to realize that the banking system is the hidden sovereign that is creating the conditions that are leading to our extinction. If you do not know this already, please go to the section on banking here : THE SOLUTION Build a Common Law Republic from the ground up. The united states of America Republick and the Massachusetts Republic are committed to creating a republican form of government based on confidence in the ability of the people to govern themselves on the basis of their sense of justice and common sense. The law forms that inspire this confidence are Common Law (the English tradition going all the way back to the Magna Carta), the Maxims of Law (the principles with which everyone can agree), and Treaty Law (the agreements that Sovereigns make to regulate their mutual affairs). The Massachusetts Republic The Foundational Documents that established the United States of America are the Declaration of Independence and the Articles of Confederation. The Constitution, which came after the Revolution, is so full of compromises of the principles of a republic that it may become obvious that it was crafted to preserve the hegemony of White, Male, Protestant Landowners! The Declaration of Independence states that all men are created equal and are endowed by their creator with certain inalienable rights, among which are life, liberty, and the pursuit of happiness. The phrase that we are all familiar with is that governments govern with the consent of the governed. That consent, however, is tacit or assumed consent. So the question becomes: What would happen if the people govern themselves by their active consent? Is there a way of coming to agreements that are based on active consent? Sociocracy, which is also known as Dynamic Governance, is based on such an understanding. If we are to have a government of the people, by the people, and for the people, then the people need to be involved in the decision making. The foundational idea in Dynamic Governance is that the people who are doing the work and are affected by the decisions - need to make the decisions. In Dynamic Governance, every voice is heard, objections are welcomed because they contribute to a better decision, the better angels of our nature are encouraged because of the firm commitment to appreciating the differences that arise among us, and all seek to arrive at an agreement and/or action plan to which everyone can consent because it includes the best thoughts of each of the participants. Sociocracy for All offers training in Dynamic Governance and has a very useful website at SociocracyForAll.org Once we are confident in our ability to govern ourselves, we can agree to use a means of exchange of our own making. Community-Created Credit is a simple method of issuing money to create the conditions in which we want to live. Common Good offers a payment system that creates Common Good Communities. Their website is CommonGood.earth The Nature of Money For a more general introduction to the nature of money, please read the following interview with Bernard Lietaer, who was the champion of the local currencies movement. He describes clearly the effect of the debt based monetary system and he highlights solutions. The following is taken from the Yes! Magazine website: http://www.yesmagazine.org/issues/money-print-your-own/beyond-greed-and-scarcity Beyond Greed and Scarcity Bernard Lietaer posted Jun 30, 1997 Few people have worked in and on the money system in as many different capacities as Bernard Lietaer. He spent five years at the Central Bank in Belgium, and he was president of Belgium's Electronic Payment System. He has helped developing countries improve their hard currency earnings and taught international finance at the University of Louvain, in his native Belgium. Bernard Lietaer was also the general manager and currency trader for one of the largest and most successful offshore currency funds. He is currently a fellow at the Center for Sustainable Resources at the University of California at Berkeley. YES! editor Sarah van Gelder talked to Bernard about the possibilities for a new kind of currency better suited to building community and sustainability. He can be reached to discuss this topic via an Internet conference at: http://www.transaction.net/money/ BERNARD : Money is like an iron ring we've put through our noses. We've forgotten that we designed it, and it's now leading us around. I think it's time to figure out where we want to go - in my opinion toward sustainability and community - and then design a money system that gets us there. SARAH : So you would say that the design of money is actually at the root of much else that happens, or doesn't happen, in society? BERNARD : That's right. While economic textbooks claim that people and corporations are competing for markets and resources, I claim that in reality they are competing for money - using markets and resources to do so. So designing new money systems really amounts to redesigning the target that orients much human effort. Furthermore, I believe that greed and competition are not a result of immutable human temperament; I have come to the conclusion that greed and fear of scarcity are in fact being continuously created and amplified as a direct result of the kind of money we are using. For example, we can produce more than enough food to feed everybody, and there is definitely enough work for everybody in the world, but there is clearly not enough money to pay for it all. The scarcity is in our national currencies. In fact, the job of central banks is to create and maintain that currency scarcity. The direct consequence is that we have to fight with each other in order to survive. Money is created when banks lend it into existence (see article by Thomas Greco on page 19). When a bank provides you with a $100,000 mortgage, it creates only the principal, which you spend and which then circulates in the economy. The bank expects you to pay back $200,000 over the next 20 years, but it doesn't create the second $100,000 - the interest. Instead, the bank sends you out into the tough world to battle against everybody else to bring back the second $100,000. SARAH : So some people have to lose in order for others to win? Some have to default on their loan in order for others to get the money needed to pay off that interest? BERNARD : That's right. All the banks are doing the same thing when they lend money into existence. That is why the decisions made by central banks, like the Federal Reserve in the US, are so important - increased interest costs automatically determine a larger proportion of necessary bankruptcies. So when the bank verifies your "creditworthiness," it is really checking whether you are capable of competing and winning against other players - able to extract the second $100,000 that was never created. And if you fail in that game, you lose your house or whatever other collateral you had to put up. SARAH : That also influences the unemployment rate. BERNARD : It's certainly a major factor, but there's more to it. Information technologies increasingly allow us to attain very good economic growth without increases in employment. I believe we're seeing one of the last job-driven affluent periods in the US right now. As Jeremy Rifkin argues in his book, The End of Work, jobs are basically not going to be there anymore, even in "good times." A study done by The International Metalworkers Federation in Geneva predicts that within the next 30 years, 2 or 3 percent of the world's population will be able to produce everything we need on the planet. Even if they're off by a factor of 10, we'd still have a question of what 80 percent of humanity will do. My forecast is that local currencies will be a major tool for social design in the 21st century, if for no other reasons than employment. I don't claim that these local currencies will or should replace national currencies; that is why I call them "complementary" currencies. The national, competition-generating currencies will still have a role in the competitive global market. I believe, however, that complementary local currencies are a lot better suited to developing cooperative, local economies. SARAH : And these local economies will provide a form of employment that won't be threatened with extinction? BERNARD : As a first step, that is correct. For example, in France, there are now 300 local exchange networks, called Grain de Sel, literally "Grain of Salt." These systems - which arose exactly when and where the unemployment levels reached about 12 percent - facilitate exchanges of everything from rent to organic produce, but they do something else as well. Every fortnight in the Ariege, in southwestern France, there is a big party. People come to trade not only cheeses, fruits, and cakes as in the normal market days, but also hours of plumbing, haircuts, sailing or English lessons. Only local currencies accepted! Local currency creates work, and I make a distinction between work and jobs. A job is what you do for a living; work is what you do because you like to do it. I expect jobs to increasingly become obsolete, but there is still an almost infinite amount of fascinating work to be done. For example, in France you find people offering guitar lessons and requesting lessons in German. Neither would pay in French francs. What's nice about local currency is that when people create their own money, they don't need to build in a scarcity factor. And they don't need to get currency from elsewhere in order to have a means of making an exchange with a neighbor. Edgar Cahn's Time Dollars are a classical example. As soon as you have an agreement between two people about a transaction using Time Dollars, they literally create the necessary "money" in the process; there's no scarcity of money. That does not mean there's an infinite amount of this currency, either; you cannot give me 500,000 hours - nobody has 500,000 hours to give. So there's a ceiling on it, yes, but there's no artificial scarcity. Instead of pitting people against each other, the system actually helps them cooperate. SARAH : So you're suggesting that scarcity needn't be a guiding principle of our economic system. But isn't scarcity absolutely fundamental to economics, especially in a world of limited resources? BERNARD : My analysis of this question is based on the work of Carl Gustav Jung because he is the only one with a theoretical framework for collective psychology, and money is fundamentally a phenomenon of collective psychology. A key concept Jung uses is the archetype, which can be described as an emotional field that mobilizes people, individually or collectively, in a particular direction. Jung showed that whenever a particular archetype is repressed, two types of shadows emerge, which are polarities of each other. For example, if my higher self - corresponding to the archetype of the King or the Queen - is repressed, I will behave either as a Tyrant or as a Weakling. These two shadows are connected to each other by fear. A Tyrant is tyrannical because he's afraid of appearing weak; a Weakling is afraid of being tyrannical. Only someone with no fear of either one of these shadows can embody the archetype of the King. Now let's apply this framework to a well-documented phenomenon - the repression of the Great Mother archetype. The Great Mother archetype was very important in the Western world from the dawn of prehistory throughout the pre-Indo-European time periods, as it still is in many traditional cultures today. But this archetype has been violently repressed in the West for at least 5,000 years starting with the Indo-European invasions - reinforced by the anti-Goddess view of Judeo-Christianity, culminating with three centuries of witch hunts - all the way to the Victorian era. If there is a repression of an archetype on this scale and for this length of time, the shadows manifest in a powerful way in society. After 5,000 years, people will consider the corresponding shadow behaviors as "normal." The question I have been asking is very simple: What are the shadows of the Great Mother archetype? I'm proposing that these shadows are greed and fear of scarcity. So it should come as no surprise that in Victorian times - at the apex of the repression of the Great Mother - a Scottish schoolmaster named Adam Smith noticed a lot of greed and scarcity around him and assumed that was how all "civilized" societies worked. Smith, as you know, created modern economics, which can be defined as a way of allocating scarce resources through the mechanism of individual, personal greed. SARAH : Wow! So if greed and scarcity are the shadows, what does the Great Mother archetype herself represent in terms of economics? BERNARD : Let's first distinguish between the Goddess, who represented all aspects of the Divine, and the Great Mother, who specifically symbolizes planet Earth - fertility, nature, the flow of abundance in all aspects of life. Someone who has assimilated the Great Mother archetype trusts in the abundance of the universe. It's when you lack trust that you want a big bank account. The first guy who accumulated a lot of stuff as protection against future uncertainty automatically had to start defending his pile against everybody else's envy and needs. If a society is afraid of scarcity, it will actually create an environment in which it manifests well-grounded reasons to live in fear of scarcity. It is a self-fulfilling prophecy! Also, we have been living for a long time under the belief that we need to create scarcity to create value. Although that is valid in some material domains, we extrapolate it to other domains where it may not be valid. For example, there's nothing to prevent us from freely distributing information. The marginal cost of information today is practically nil. Nevertheless, we invent copyrights and patents in an attempt to keep it scarce. SARAH : So fear of scarcity creates greed and hoarding, which in turn creates the scarcity that was feared. Whereas cultures that embody the Great Mother are based on abundance and generosity. Those ideas are implicit in the way you've defined community, are they not? BERNARD : Actually it's not my definition, it's etymological. The origin of the word "community" comes from the Latin munus, which means the gift, and cum, which means together, among each other. So community literally means to give among each other. Therefore I define my community as a group of people who welcome and honor my gifts, and from whom I can reasonably expect to receive gifts in return. SARAH : And local currencies can facilitate that exchange of gifts. BERNARD : The majority of the local currencies I know about have been started for the purpose of creating employment, but there is a growing group of people who are starting local currencies specifically to create community. For example, I would feel funny calling my neighbor in the valley and saying, "I notice you have a lot of pears on your tree. Can I have them?" I would feel I needed to offer something in return. But if I'm going to offer scarce dollars, I might just as well go to the supermarket, so we end up not using the pears. If I have local currency, there's no scarcity in the medium of exchange, so buying the pears becomes an excuse to interact. In Takoma Park, Maryland, Olaf Egeberg started a local currency to facilitate these kinds of exchanges within his community. And the participants agree that is exactly what has been happening. SARAH : That raises the question of whether local currencies can also be a means for people to meet their basic needs for food and housing, or would those sectors remain part of the competitive economy? BERNARD : There are lots of people who love gardening, but who can't make a living from it in the competitive world. If a gardener is unemployed, and I'm unemployed, in the normal economy we might both starve. However with complementary currencies, he can grow my salads, which I pay for in local currency earned by providing another service to someone else. In Ithaca, "Hours" are accepted at the farmer's market; the farmers can use the local currency to hire someone to help with the harvest or to do some repairs. Some landlords accept Hours for rent, particularly if they don't have a mortgage that must be paid in scarce dollars. When you have local currency, it quickly becomes clear what's local and what's not. K-Mart will accept dollars only; their suppliers are in Hong Kong or Singapore or Kansas City. But Ithaca's local supermarket accepts Hours as well as dollars. By using local currencies, you create a bias toward local sustainability. SARAH : Local currencies also provide communities with some buffering from the ups and downs of the global economy. You've been in the business of monitoring, dealing in, and even helping to design the global finance system. Why would communities want to be insulated from it? BERNARD : First of all, today's official monetary system has almost nothing to do with the real economy. Just to give you an idea, 1995 statistics indicate that the volume of currency exchanged on the global level is $1.3 trillion per day. This is 30 times more than the daily gross domestic product (GDP) of all of the developed countries (OECD) together. The annual GDP of the United States is turned in the market every three days! Of that volume, only 2 or 3 percent has to do with real trade or investment; the remainder takes place in the speculative global cyber-casino. This means that the real economy has become relegated to a mere frosting on the speculative cake, an exact reversal of how it was just two decades ago. SARAH : What are the implications of this? What does it mean for those of us who aren't transacting deals across international boundaries? BERNARD : For one thing, power has shifted irrevocably away from governments toward the financial markets. When a government does something not to the liking of the market - like the British in '91, the French in '94 or the Mexicans in '95 - nobody sits down at the table and says "you shouldn't do this." A monetary crisis simply manifests in that currency. So a few hundred people, who are not elected by anybody and have no collective responsibility whatsoever, decide what your pension fund is worth - among other things. SARAH : You've also talked about the possibility of a crash in this system... BERNARD : Yes, I see it now as about a 50/50 chance over the next five or 10 years. Many people say it's 100 percent, and with a much shorter time horizon. George Soros, who's made part of his living doing what I used to do - speculating in currencies - concluded, "Instability is cumulative, so that eventual breakdown of freely floating exchanges is virtually assured." Joel Kurtzman, ex-editor at the Harvard Business Review, entitles his latest book: The Death of Money and forecasts an imminent collapse due to speculative frenzy. Just to see how this could happen: all the OECD Central Banks' reserves together represent about $640 billion. So in a crisis situation, if all the Central Banks were to agree to work together (which they never do) and if they were to use all their reserves (which is another thing that never happens) they have the funds to control only half the volume of a normal day of trading. In a crisis day, that volume could easily double or triple, and the total Central Bank reserves would last two or three hours. SARAH : And the outcome would be? BERNARD : If that happens, we would suddenly be in a very different world. In 1929, the stock market crashed, but the gold standard held. The monetary system held. Here, we are dealing with something that's more fundamental. The only precedent I know of is the Roman Empire collapse, which ended Roman currency. That was, of course, at a time when it took about a century and a half for the breakdown to spread through the empire; now it would take a few hours. SARAH : So local currencies could provide some resilience for a community that could help it survive a currency melt-down or some other international breakdown. You've also mentioned that local currencies help promote sustainability. What's the connection? BERNARD : To understand that, we need to see the relationship between interest rates and the ways we discount the future. If I ask, "Do you want $100 now or $100 a year from now," most people would want the money now simply because one can deposit money risk-free in a bank account and get about $110 a year later. Another way of putting it is that if I were to offer you $100 a year from now that would be about equal to offering you $90 today. This discounting of the future is referred to as 'discounted cash flow'. That means that under our current system it makes sense to cut down trees and put the money in the bank; the money in the bank will grow faster than trees. It makes sense to "save" money by building poorly insulated houses because the discounted cost of the extra energy over the lifetime of the house is cheaper than insulating. We can, however, design a monetary system that does the opposite; it actually creates long-term thinking through what is called a "demurrage charge." The demurrage charge is a concept developed by Silvio Gesell about a century ago. His idea was that money is a public good - like the telephone or bus transport - and that we should charge a small fee for using it. In other words, we create a negative rather than a positive interest rate. What would that do? If I gave you a $100 bill and told you that a month from now you're going to have to pay $1 to keep the money valid, what would you do? SARAH : I suppose I would try to invest it in something else. BERNARD : You got it. You know the expression, "Money is like manure; it's only good when it's spread out." In the Gesell system, people would only use money as a medium of exchange, but not as a store for value. That would create work, because it would encourage circulation, and it would invert the short-term incentive system. Instead of cutting trees down to put the money in the bank, you would want to invest your money in living trees or installing insulation in your house. SARAH : Has this ever been tried? BERNARD : There are only three periods I have found: classical Egypt; about three centuries in the European Middle Ages, and a few years in the 1930s. In ancient Egypt, when you stored grain, you would receive a token, which was exchangeable and became a type of currency. If you returned a year later with 10 tokens, you would only get nine tokens worth of grain, because rats and spoilage would have reduced the quantities, and because the guards at the storage facility had to be paid. So that amounted to a demurrage charge. Egypt was the breadbasket for the ancient world, the gift of the Nile. Why? Because instead of keeping value in money, everybody invested in productive assets that would last forever - things like land improvements and irrigation systems. Proof that the monetary system had something to do with this wealth is that it all ended abruptly as soon as the Romans replaced the Egyptian 'grain standard' currency with their own money system, with positive interest rates. After that, Egypt ceased being the grain-basket, and became a "developing country" as it is called today. In Europe during the Middle Ages - the 10th to 13th centuries - local currencies were issued by local lords, and then periodically recalled and reissued with a tax collected in the process. Again, this was a form of demurrage that made money undesirable as a store of value. The result was the blossoming of culture and widespread well-being, corresponding exactly to the time period when these local currencies were used. Practically all the cathedrals were built during this time period. If you think about what is required as investment for a small town to build a cathedral, it's extraordinary. SARAH : Because cathedrals take generations to build? BERNARD : Well, not only that. Besides the obvious symbolic and religious roles - which I don't want to belittle - one should remember that cathedrals had an important economic function; they attracted pilgrims, who, from a business perspective, played a similar role to tourists today. These cathedrals were built to last forever and create a long-term cash flow for the community. This was a way of creating abundance for you and your descendants for 13 generations! The proof is that it still works today; in Chartres, for instance, the bulk of the city's businesses still live from the tourists who visit the cathedral 800 years after it was finished! When the introduction of gunpowder technology enabled the kings to centralize power in the early 14th century, the first thing they did was to monopolize the money system. What happened? No more cathedrals were built. The population was just as devoutly Christian in the 14th or 15th century, but the economic incentive for collective long-term investments was gone. I use the cathedral simply as an example. Accounts from 12th century estates show that mills and other productive assets were maintained at an extraordinary level of quality, with parts replaced even before they wore out. Recent studies have revealed that the quality of life for the common laborer in Europe was the highest in the 12th to 13th centuries; perhaps even higher than today. When you can't keep savings in the form of money, you invest them in something that will produce value in the future. So this form of money created an extraordinary boom. SARAH : Yet this was a period when Christianity was supreme in Europe and so presumably the Great Mother archetype was still being repressed. BERNARD : Well, actually a very interesting religious symbol became prevalent during this time: the famous "Black Madonna." There were hundreds of these statues during the 10th to 13th centuries, which were in fact statues of Isis with the child Horus sitting on her lap, directly imported from Egypt during the first Crusades. Her special vertical chair was called the "cathedra" (which is where the word cathedral comes from) and interestingly this chair was the exact symbol identifying Isis in ancient Egypt. The statues of the Black Madonnas were also identified in medieval time as the "Alma Mater" (literally the "Generous Mother," an expression still used in America to refer to someone's 'mother university'). The Black Madonnas were a direct continuity of the Great Mother in one of her most ancient forms. She symbolized birth and fertility, the wealth of the land. She symbolized spirit incarnate in matter, before the patriarchal societies separated spirit from matter. So here we have a direct archetypal linkage between the two civilizations that spontaneously created money systems with demurrage charges while creating unusual levels of abundance for the common people: ancient Egypt and 10th-to-13th century Europe. These money systems correspond exactly to the honoring of that archetype. SARAH : How interesting! What potential do you see for local currencies to bring this Great Mother archetype of abundance and generosity into our economic system today? BERNARD : The biggest issues that I believe humanity faces today are sustainability and the inequalities and breakdown in community, which create tensions that result in violence and wars. We can address both these issues with the same tool, by consciously creating currency systems that will enhance community and sustainability. Significantly, we have witnessed in the past decades a clear re-awakening of the feminine archetype. It is reflected not only in the women's movement, in the dramatic increase in ecological concerns, or in new epistemologies reintegrating spirit and matter, but also in the technologies that enable us to replace hierarchies with networks (such as the Internet). Add to these trends the fact that for the first time in human history we have available the production technologies to create unprecedented abundance. All this converges into an extraordinary opportunity to combine the hardwareof our technologies of abundance and the softwareof archetypal shifts. Such a combination has never been available at this scale or at this speed: it enables us to consciously design money to work for us, instead of us for it. I propose that we choose to develop money systems that will enable us to attain sustainability and community healing on a local and global scale. These objectives are in our grasp within less than one generation's time. Whether we materialize them or not will depend on our capacity to cooperate with each other to consciously reinvent our money.

This is a work in progress. We have many unfinished versions! Maybe you would like to write a new Declaration of Interdependence.

In the American Colonies, there was a chronic shortage of gold and silver coins. However, the native people would honor the gifts the colonists gave them, such as muskets and knives, horses and domesticated animals, with wampum (shells strung together to form belts, bracelets, etc.), and the colonists could spend that wampum with the Indians for food and pelts; and so wampum also became an accepted form of money. In most of the colonies, wampum was legal tender and one could pay taxes with it. What would become money generally was up in the air until Benjamin Franklin attended an Iroquois Nation powwow when he was a young man. He was very inspired by the separation of powers he found in their governance, which was an inspiration for our republic. While he was there, a brave came into the camp laden down with wampum, which he proceeded to give to the chief who distributed it to all the chiefs of the tribes and clans. The chief recognized the question Ben Franklin had and explained to him that in Indian culture, wampum is not money, but is used to make flags and belts to commemorate and remember all the events and gifts that are given during the year. “Of course, there always has to be enough wampum to make all the ceremonial mementos we use to honor our gifts to each other.” Ben Franklin realized in that instant that “there always has to be enough money for all the transactions the people want to make.” He became a major advocate of fiat paper money, called Colonial Scrip, and attributed the prosperity the colonists enjoyed to its use. When Franklin was in England representing the colonists, he was dismayed to discover the unemployment and poverty and almshouses and debtors prisons there. It was explained to him that there was a population explosion and too many people without enough work. He wrote: “There is abundance in the Colonies, and peace is reigning on every border. It is difficult, and even impossible, to find a happier and more prosperous nation on all the surface of the globe. Comfort prevails in every home. The people, in general, keep the highest moral standards, and education is widely spread… We have no poor houses in the Colonies; and if we had some, there would be nobody to put in them, since there is, in the Colonies, not a single unemployed person, neither beggars nor tramps.” This was not the case in England, which had the Bank of England and a debt-based monetary system in place – and where debtors who could not afford to pay their debts were often thrown in jail. There was plenty of poverty in the streets of London and elsewhere. Here, Franklin explains the difference between England and her colonies: “In the colonies, we issue our own paper money. It is called ‘Colonial Scrip.’ We issue it in proper proportion to make the goods pass easily from the producers to the consumers. In this manner, creating ourselves our own paper money, we control its purchasing power and have no interest to pay to anyone… You see, a legitimate government can both spend and lend money into circulation, while banks can only lend significant amounts of their promissory bank notes, for they can neither give away nor spend but a tiny fraction of the money the people need. Thus, when your bankers here in England place money in circulation, there is always a debt principal to be returned and usury to be paid. The result is that you have always too little credit in circulation to give the workers full employment. You do not have too many workers, you have too little money in circulation, and that which circulates, all bears the endless burden of un-payable debt and usury.” Soon enough, however, the Bank of England had Parliament impose restrictions on the Colonies’ issuance of Colonial Scrip. The first law was enacted in 1751, with more restrictive measures in place by 1763. Colonial Scrip became illegal tender, and the British Parliament declared that all taxes could only be paid in coin. Poverty and unemployment began to plague the colonies just as it had in England, because the operating medium had been cut in half and there were insufficient quantities of money to pay for goods and work. Indeed, this was the cause of the Revolutionary War, and not the Stamp Act or a tax on tea, as is taught in all history textbooks. “The Colonies would gladly have borne the little tax on tea and other matters had it not been the poverty caused by the bad influence of the English bankers on the Parliament, which has caused in the Colonies hatred of England and the Revolutionary War.” – Benjamin Franklin One of the first Acts of the Continental Congress was to issue Continentals as the currency of the Colonies. It was the issuing of the Continentals that gave tangible evidence that the Colonies were united, and Continentals financed the Revolution. What is not taught in conventional history is that the British counterfeited more than twice the amount (perhaps 8 times) authorized by the Congress and after the War the currency lost its value until it was practically worthless. When it came time to write the Constitution, there was a general sense that coin was much more reliable than paper scrip and so the relevant paragraph reads: Congress shall have the authority “To coin Money, regulate the Value thereof, and of foreign Coin, and fix the Standard of Weights and Measures”. To this day Congress issues the coins, debt free. Updated: Jun 10, 2019 Original: Oct 27, 2009 Committees of Correspondence History.com Editors The Committees of Correspondence were the American colonies’ means for maintaining communication lines in the years before the Revolutionary War. In 1764, Boston formed the earliest Committee of Correspondence to encourage opposition to Britain’s stiffening of customs enforcement and prohibition of American paper money. The following year, New York formed a similar committee to keep the other colonies notified of its actions in resisting the Stamp Act. In 1773, the Virginia House of Burgesses proposed that each colonial legislature appoint a committee for intercolonial correspondence. The exchanges that followed built solidarity during the turbulent times and helped bring about the formation of the First Continental Congress in 1774. Committees of Correspondence were the American colonies’ first institution for maintaining communication with one another. They were organized in the decade before the Revolution, when the deteriorating relationship with Great Britain made it increasingly important for the colonies to share ideas and information. In 1764, Boston formed the earliest Committee of Correspondence, writing to other colonies to encourage united opposition to Britain’s recent stiffening of customs enforcement and prohibition of American paper money. The following year New York formed a similar committee to keep the other colonies notified of its actions in resisting the Stamp Act . This correspondence led to the holding of the Stamp Act Congress in New York City . Nine of the colonies sent representatives, but no permanent intercolonial structure was established. In 1772, a new Boston Committee of Correspondence was organized, this time to communicate with all the towns in the province, as well as with “the World,” about the recent announcement that Massachusetts’s governor and judges would hereafter be paid by–and hence accountable to–the Crown rather than the colonial legislature. More than half of the province’s 260 towns formed committees and replied to Boston’s communications. In March 1773, the Virginia House of Burgesses proposed that each colonial legislature appoint a standing committee for intercolonial correspondence. Within a year, nearly all had joined the network, and more committees were formed at the town and county levels. The exchanges that followed helped build a sense of solidarity, as common grievances were discussed and common responses agreed upon. When the First Continental Congress was held in September 1774, it represented the logical evolution of the intercolonial communication that had begun with the Committees of Correspondence.

The Responsibilities of the Jural Assembly Offices Self-governance is based on the Jural Assembly within nation-states which is made up of all of the adults who live in a neighborhood. It is the pool of people from which a Grand Jury or a petite Jury is called. The members of the Jural Assembly are individually and collectively responsible for the well being of their community. Each Jural Assembly shall select, or elect, qualified people for each of the roles necessary for a well regulated and harmonious community. The Jural Assembly encompasses the executive, legislative, and judicial functions. The legislative function has first and final authority. The initial roles are Leader/Delegate, Community Builder, Commissioner, Notary, Sheriff, and Scribe . Together they form the executive of the Jural Assembly, and they always seek the active consent of the people in all that they do. Leaders and Delegates represent the individual Nation-states in the national Congress. They are also the public face of their Republic form of self-governance. Leaders convene jural assemblies, which then select their Delegates. The Community Builders are the people who connect easily with people. They need to have a firm grasp of self-governance and money (such as the Replik, the Liberty Dollar, the Common Good Payment System, Time Banking, LETS, and whatever else their Jural Assembly may be adopting as their currency). Community Builders are primarily responsible for bringing new people and businesses into the self-governance structure. They will each have their own style and they each need to be supported so that they have what they need to get people excited about joining the jural assembly. The Commissioners are responsible for overseeing the financial affairs of their jural assembly. They are well respected and above reproach, experienced in handling money, and dedicated to the will of the people. The Commissioner is responsible for their jural assembly's treasury, for disbursing the funds from the common national treasury, for administering their jural assembly's or county’s monetary systems, and for selecting the people to carry out all the necessary functions of the treasury. The Notaries are responsible for administering justice in their jural assembly. They are not lawyers. They oversee the jury pool, the judges, and the courts. They make sure that maxims of law, natural law, and God's law are always in evidence in the administration of justice. They are particularly careful to assure that Grand Juries know how to issue presentments as well as indictments, and that petit juries understand the role of nullification The Sheriffs are constables, responsible for keeping the peace. The Sheriffs assume that any situation that arises can be managed peacefully and with dignity for all concerned. They cooperate with the Notaries and with the Jural Assembly and may deputize people to help them keep the peace. The Scribes are the historians of the Jural Assembly and of the people. Their primary responsibility is to accurately record and disseminate the decisions of the Jural Assembly and follow up on the agreements the members make. They are also responsible for recording property deeds and other vital records. The Jural Assembly is the ultimate authority for the people and will order its affairs as it sees fit. The Massachusetts Republic is recommending that all the Jural Assemblies conduct themselves sociocratically and attend workshops and the online courses offered by SociocracyForAll.org so that they will succeed in managing the affairs of the people with their active consent.

Individual Integration and Universal Synergy The world is as we dream it; our thoughts, intentions, and actions affect our experience of reality and the world at large. Our level of consciousness therefore plays a vital role in determining our dreams and creations. As within, so without. Either we create unconsciously by chance or consciously by choice. The question then is: What is the level of our consciousness? And what are we choosing to dream and create? The purpose of The Massachusetts Republic is to create The Better World We Know In Our Hearts Is Possible; a free, peaceful, healthy, just, collaborative, sustainable/regenerative world where we all thrive. The Massachusetts Republic is creating a new society, The Better World We Know In Our Hearts Is Possible, based on an understanding of the problems of our existing society and a vision of a new society based on the ideals of Rudolf Steiner's Threefold Social Order, addressed on the Threefolding page, and the ideals of Integration addressed here. The purpose of individual integration and universal synergy is to presence and foster conscious, integrated, intentional, and synergistic conduct and actions. Integration is based on an understanding that our state of being ; our consciousness, our awareness of the world within us and around us - is primary, and gives rise to conscious, integrated, intentional, and synergistic conduct and actions. Ideally, individuals and community members know how to integrate themselves, especially when experiencing fragmentation, which includes: - With the individual, the individual is aware of any competing drives within, namely one’s sub-selves, and brings them into consensus through eliciting and listening, the task of the “Transcendental I”. - Within the community, the community brings individual community members into consensus through eliciting and listening. - Transcending egoic patterns - Being “whole and complete” - Trusting and aligning with inner/higher guidance - Aligning with a higher purpose, vision, and mission “No problem can be solved from the same level of consciousness that created it.” - Albert Einstein "If our inner work is great, our outer work will be great." - Meister Eckhart To foster integration, we espouse the following Understandings, Protocols, and Practices: The Gap The Golden Rule; All is One Communication Protocols General Practices The Gap The Gap represents the cognitive space between the percept (an object of perception) and the concept. It is the “choice point” between an event or reality that we experience (an event or reality, which is ultimately unknowable, that we observe and perceive through our senses and even memory), and our interpretation/understanding of and response to what we experience, which affects who we are, what we choose, and therefore what we create. We are responsible for our interpretations as creators. Understanding the Gap helps us take responsibility for our choices. It helps us choose our interpretations of our experience of reality and our responses to our interpretations (vs. allow ourselves to be dictated by our interpretations). This could include choosing to foster harmonious relations as we open up and listen to one another without undue bias. It could also include choosing our individual authority, our individual sovereignty (vs. accepting others’ authority and thereby not taking responsibility for our choices). In taking pause in the Gap, we can be present, and intentional with our choices (vs. at the effect of our circumstances). In resting in the Gap, we can be in "presence” as a state of being, allowing for an “evolutionary impulse” to inspire (in spirit) us into “awakened doing” (vs. "efforting"). (Eckhart Tolle) “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.” - Viktor E. Frankl “What others do may be a stimulus of our feelings, but not the cause.” - Marshall B. Rosenberg, PhD. “You get to choose how you focus. Therefore, you get to choose how you feel.” - Abraham-Hicks “Out beyond the ideas of wrongdoing and right doing, there is a field. I'll meet you there." - Rumi “In the creation of our experience, controlled thought is everything …It is the highest form of prayer…Therefore, see only perfection, express only gratefulness, and imagine only what manifestation of perfection we choose next…In this formula is found tranquility, in this process, peace, in this awareness, joy.” - Neale Donald Walsch Resources: The Gap https://docs.google.com/document/d/1ph0iMCcUsaRHFmt52Srb9GqC5bBGnVE41_MnXz9phlE/edit The Work, by Byron Katie https://thework.com/instruction-the-work-byron-katie/ The Golden Rule; All is One - The Golden Rule is the principle of treating others as one would wish to be treated; “Do unto others as you would have them do unto you.” - The Golden Rule may be said to include the following characteristics: - The Common Law, which is generally recognized as: Do no harm, or Cause no harm, injury, nor loss. - Common courtesy, respect, and kindness - Honoring the similarities that unite us as well as the differences that individuate us - Appreciating one another for each other’s gifts - Genuinely recognizing and respecting the differences - which is a practical expression of justice; is relational, involves acknowledging others, the Gap, humility, awareness that we don't know what we don't know, accounting for well-reasoned arguments and objections, respecting valid boundaries, appreciating others’ beliefs and approaches, cultures, etc.; acknowledging that we are never one thing, agreeing to disagree, practicing NVC (non-violent communication) and active listening. (Note: Respect is distinct from allow.) Resource: https://en.wikipedia.org/wiki/Unity_in_diversity - Having an appreciation for our profound interconnectedness; All is One (We are thy neighbor. Ubuntu: "I am because we are."; “I am because you are. You are because I am.”) The individual affects the community and the community affects the individual. “A healthy social life is found only when, in the mirror of each soul, the whole community finds its reflection, and when, in the whole community, the virtue of each one is living.” - Rudolf Steiner Resources for learning about and understanding ourselves and others to help become integrated and foster harmonious relations: The Enneagram https://www.enneagraminstitute.com Myers Briggs https://www.myersbriggs.org Kingdomality https://kingdomality.com and https://www.nd.gov/dhs/dvr/individual/modules/M7-Handout-Kingdomality-Types.pdf Communication Protocols Beginning with understanding the Gap (see above), and including the practices “non-violent communication” and “dynamic governance”, people learn to foster harmonious relations and effective decision-making. The following are valuable communication tools and resources: Compassionate/Non-violent communication (NVC) Resources: https://www.nonviolentcommunication.com , https://www.nonviolentcommunication.com/learn-nonviolent-communication/4-part- nvc/ https://www.cnvc.org Compassionate/Non-violent Communication (NVC) - Overview https://docs.google.com/document/d/1e7s3BZG10kxEpPgEuSyTbo6l9urINBhTkBWlI58_nZE/edit# "When we hear the other person’s feelings and needs, we recognize our common humanity.” - Marshall B. Rosenberg, PhD. Dynamic Governance/Sociocracy (based on sharing in the round, equivalence, and consent) Resources: https://www.sociocracy.info and https://www.Sociocracyforall.org Emphasize eliciting vs. asserting. Use “I” statements (i.e., I feel, I see, I perceive, I interpret, I believe, etc.) Honor valid interrupts; (Not proceeding until each member is able to continue following the communication thread.) General Practices We believe integration includes: Living in connection, balance, and harmony with all life, all our relations, including the natural world, through "right relations" and "right livelihood". The Hopi Elders' Prophecy of June 8, 2000, "We are the Ones We've Been Waiting For", communicated the following: “You have been telling people that this is the Eleventh Hour, now you must go back and tell the people that this is the Hour. And there are things to be considered… Where are you living? What are you doing? What are your relationships? Are you in right relation? Where is your water? Know your garden. It is time to speak your truth. Create your community. Be good to each other. And do not look outside yourself for your leader. The time of the lonely wolf is over. Gather yourselves! …All that we do now must be done in a sacred manner and in celebration. ...We are the ones we’ve been waiting for." - Examples of additional practices: - An understanding of and connection to our “higher self”, the “Transcendental I” - An awareness/experience of our Oneness/Interconnectedness - Remembering we are love, and it is love that will set us free. Love unites. (Fear separates.) - Meditation to center ourselves and practice present moment awareness. - Individual and Collective “Presencing” which can inspire “awakened doing”. Resources: Eckhart Tolle, A New Earth https://shop.eckharttolle.com/products/a-new-earth-awakening-to-your-lifes-purpose/ Collective Presencing https://www.collectivepresencing.org/collective-presencing-the-new-paradigm-3-of-4/ - Abiding in the Awakened and Loving Heart Resources: Brahma Viharas https://www.insightmeditationcenter.org/books-articles/articles/the-four-faces-of-love-the-brahma- viharas/ Heartmath https://www.heartmath.com/about/ Insight Seminars https://www.insightseminars.org - Affirmations (Resource: https://www.louisehay.com/affirmations/ ) and Practicing Gratitude; (What we appreciate appreciates.) - Indigenous practices/Earth-centered spirituality (council process, medicine wheel, shamanic journeying, soul retrieval, sweat lodge, etc.), honoring traditions and protocols. - A primarily whole foods plant-based diet for the purpose of one’s health and well-being and the sustainability of the environment. - Holistic healing modalities *** Conclusion: Problems are evolutionary drivers. With consciousness and conscious choice, we as a humanity could render obsolete the negative orientation of our institutions and society by being part of and investing in collaborative solutions that have enduring value. We envision integrated individuals within synergistic communities in the form of Common Good Communities and Jeffersonian Ward Republics: - providing and performing the functions of governance to and for each other; governance of, by, and for the people; - deciding together what would be good and of value for the community; and - issuing money (the primary tool of the sovereign) to fund it. As individuals, we receive the money we need to live as our right to the equitable distribution of the wealth we all create together. And we have a right to the capital our capacities warrant so that we may: - pursue our transcendent purpose - bring our service and contribution to expression - make a meaningful difference in our communities and the world - create the conditions in which we want to live; The Better World We Know In Our Hearts Is Possible; a free, peaceful, healthy, just, collaborative, sustainable/regenerative world where we all thrive. This all requires a shift in consciousness, awareness, and understanding as well as the will to act in service to a high purpose and all that is possible in co-creating a new cultural paradigm, The Better World We Know In Our Hearts Is Possible! The world is as we dream it! Let’s dream a better dream! “The dream is everything. The way we live is determined by the way we dream.” – Maria Quischpe, from John Perkins’ The World Is As You Dream It “Be the change that you wish to see in the world.” - Mahatma Gandhi “Small islands of coherence in a sea of chaos have the capacity to shift the entire system to a higher order.” - Nobel Laureate Ilya Prigogine “Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has.” - Margaret Mead “When you dream alone, it is only a dream. When you dream together, it is the beginning of reality.” - Miguel de Cervantes, Don Quixote “Whatever you can do or dream you can, begin it. Boldness has genius, power, and magic in it.” - Johann Wolfgang von Goethe "We are here to be creators; We are here to infiltrate space with ideas and mansions of thought; We are here to make something of this life.” – Ramtha “In my dream, the angel shrugged and said if we fail this time it will be a failure of imagination and then she placed the world gently in the palm of my hand.” - Brian Andreas The following are valuable resources: Ten Syllables https://www.tensyllables.org Sociocracy https://www.sociocracy.info and https://www.sociocracyforall.org Inner Bonding https://www.innerbonding.com/show-page/347/the-6-steps.html

Union Education calls are currently (May '25) on the first and third Thursdays of the month at 8:30 pm eastern on Zoom: https://zoom.us/j/4133293200 Previously: Details are: 667-770-1297 code: 811378# *** Replay: 667-770-1318 code: 811378# Union Call Recordings: Recorded Union Calls The Massachusetts Republic is temporarily hosting the Union Documents here: https://www.massachusettsrepublic.org/union-documentation INVITATION TO A UNION OF WE, THE PEOPLE AT LARGE The purpose of a union of we, the people at large, is to revendicate the promise of the Declaration of Independence (without ambiguities). Guided by the Laws of Nature and of Nature’s God, we are divinely inspired to create life-empowering consent-based self-governing communities that assure liberty, justice, and abundance for all. The following questions may help you determine your interest in learning more, and joining us! Do I agree with the Declaration of Independence that we are endowed by our Creator with certain “unalienable Rights”, among these are “Life, Liberty, and the pursuit of Happiness”? Do I agree that primary functions of government include: securing, protecting, and defending our unalienable rights ensuring “do no harm” being lawful and ensuring justice? Do I agree that the existing government is not aligned with the intentions of freedom, equality, and justice established by the founders of the U.S.A. as implied? Do I agree that the existing model of government was perpetrated and perpetuated by fraud and that the existing course of human events needs to be dramatically changed? Do I agree that the first paragraph of the 1776 Declaration of Independence provides a remedy for the existing course of human events as follows? When in the Course of human events, it becomes necessary for one people (1) to dissolve the political bands which have connected them with another, and (2) to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should (3) declare the causes which impel them to the separation. Do I agree that there is a need to create a new model for a better world? Do I agree with the following motto for creating a better world? “You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.” - R. Buckminster Fuller Do I agree that we, the people at large, should be engaging in life-empowering self-governing communities based on our ongoing active consent? If you answered “yes” to the above questions, you may be interested in learning more. Union Education calls have been on Wednesdays at 8:30 pm eastern. Details are: 667-770-1297 code: 811378# *** Replay: 667-770-1318 code: 811378# Union Call Recordings: Recorded Union Calls The Massachusetts Republic is temporarily hosting the Union Documents here: https://www.massachusettsrepublic.org/union-documentation Feel free to forward this to those you believe would be interested. Declaration of Independence, a transcription of the Stone Engraving of the parchment Declaration of Independence (the document on display in the Rotunda at the National Archives Museum .) The spelling and punctuation reflects the original. In Congress, July 4, 1776 The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.--Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain [ now the International Banking Cartel and the BAR Association] is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world. [Here, in the original, are three pages of grievances. Among our grievances are the Federal Reserve System, the usurpation of Common Law by the UCC, the Deep State and the American Empire, debt and wage slavery, loss of basic rights, no redress of grievances, monopolies, the technocratic transhumanist totalitarian tiptoe -- basically, business as usual by the powers that be!] We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown [Banking Cartel], and that all political connection between them and the State of Great Britain [the powers that be], is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor. Signed by the delegates from the 13 Colonies assembled in the Continental Congress

ABOUT US On Friday, August 30, 2019, seven natural born residents on the land of Massachusetts took it upon themselves to occupy the positions needed to create a republic form of governance. We selected the best person for each of the positions of Commissioner, Notary, Scribe, Sheriff, and Community Builde r, which, together with the Delegates already selected, will be building the new republic form of governance for Massachusetts. Bradford Herrick, First Delegate to the united states of America Republick from the Massachusetts Republic John G Root Jr, Alternate Delegate to the united states of America Republick from the Massachusetts Republic Joe (Grok) Boyer, Second Alternate Delegate and Community Builder for the Massachusetts Republic William Spademan, Commissioner for the Massachusetts Republic. Laura Creedon, Notary for the Massachusetts Republic Margaret Arndt, Scribe for the Massachusetts Republic David Snieckus, Sheriff for the Massachusetts Republic We are now in the process of educating ourselves in and practicing self-governance, and recruiting others to create a sovereign state based on the Golden Rule.

Most of the seminar we offer is eliciting from you the world you know in your heart is possible and what you desire. However, there are practical steps to take. The slide shows from the pilot seminar have much of what we will be learning in the next iteration of the seminar. Available here .