Excerpt for A Parable of Liberty Lost and Found by , available in its entirety at Smashwords

A Note to Readers

“A Parable of Liberty Lost and Found” is the fiction preamble from my nonfiction book, Making Global Sense, inspired by Thomas Paine’s Common Sense.

Paine wrote Common Sense to spark national revolution. I wrote Global Sense to spark world evolution.

Paine published Common Sense in Philadelphia on January 10, 1776. This ebook excerpt from my unpublished book was released on January 10, 2018.

As an experiment, I’m offering this ebook excerpt to show a prospective publisher the public interest in my work, so the more readers I can report, the better. Therefore, if you have received this copy from a friend or family member, please go to your favorite online distributor to order your own free copy.

Your support is profoundly appreciated!

Thanks and blessings,

Judah Freed

Kauai, Hawaii


The preamble from Making Global Sense

(An excerpt)

Judah Freed

Copyright © 2018 by Judah Freed

A Parable of Liberty Lost and Found

The preamble from Making Global Sense

All Rights Reserved. Judah Freed asserts the moral right to be identified as the author of this work at all times and in all situations.

ISBN: 978-0-9728905-9-5

This is a work of fiction. Names, characters, businesses, places, events, locales, and incidents are either the products of the author’s imagination or used in a fictitious manner. Any resemblance to actual persons, living or dead, or actual events is entirely coincidental or is intended purely as a satire, parody or spoof of such persons and is not intended to communicate any true or factual information about that person.

Published in the United States of America.

Hoku House

Kauai, Hawaii

Governments arise either out of the people
or over the people.

– Thomas Paine


A Note to Readers


A Parable of Liberty Lost and Found

Paradise Found


The Republic

Balance of Powers





About the Author

Praise for Making Global Sense


Thomas Paine began Common Sense with a parable about a remote community trying to govern itself. He used the fable to show how various forms of government arise, to argue against hereditary monarchy, and to help create in America the first modern republic.

In updating his parable, I aim to show how governments change when people and societies lose a genuine connection with Spirit, by whatever name we prefer for the divine creative force. We face this peril now, so I’m retelling Paine’s cautionary tale for us today, and I’m adding an optimistic alternative ending to encourage the practical idealism of common global sense.

Paradise Found

Imagine with me a small group of brave humans who settle a large, remote and unoccupied island paradise surrounded by a vast ocean. Imagine all the settlers are fully enlightened. Each is attuned to the cosmos. Each knows reality is only pure vibrating light, some of it congealed into the material world. They all express the Light in every moment. Each is one with the whole of life everywhere.

All the settlers feel inner peace and love for themselves and other settlers. They love the land, the sea and the sky. Each knows the seven directions and seven rays. A sense of universal harmony with life guides their lives, unfolding with ease and grace.

Among the settlers walks a young man named Kodesh. Like all other settlers, in the course of daily living, he freely shares his true self with everyone. He treats all others as himself with love, respect, empathy, compassion, and humor.

Kodesh joins his fellow settlers in building a small inland hamlet. He joins in finding ley lines and power places on the grid, used for locating where to place huts and sacred spaces.

Human beings are social animals innately unfit for total solitude. Self-reliance and self-sufficiency is valued in any society, yet talents are most noticed through service within a community.

Kodesh cannot satisfy all of his personal desires by himself. So, he turns to others the same as others turn to him. For instance, Kodesh helps to dowse where to dig a well during a long drought. He helps to bury those who do not survive. Enduring hardships together forges bonds of heartfelt friendship among all the pioneers.

After the rains return at last, the entire community gathers at dawn one morning in the central commons. With payers of thanks, they plant a sapling tree as a symbol of the settlement’s faith and unity. The tree takes root and grows strong.

In their open society, rights and duties are shared fairly among all as equals. Aside from women bearing children, they have no fixed gender roles. Everybody’s talents and interests guide the jobs they do for the community and themselves. For example, Kodesh likes to harvests grain. His friend Shakti mills flour. Any man or woman can do any task.

Kodesh and Shakti discover that their friendship has grown into love. They open their hearts and minds with one another. They appear in one another’s dreams. Their souls join when making love. They begin a family, producing two joyful children, raised in love and acceptance. The parents gratefully watch their children play and learn and grow.

Like others, Kodesh solves problems creatively. If a dispute arises with Shakti or another settler, he trusts conscience, intellect and intuition to show him the best solution. He invites advice from those with more wisdom and experience. He knows that what he dislikes in others mirrors what he dislikes in himself.

Kodesh takes responsibility for creating his own reality. He refuses to shift blame. He rarely gets offended, and then forgiveness comes easily. Kodesh simply lives, and he lets others live. He knows without thinking that people always do the best they can do, given their best truth at the time.

Sometimes the community meets at the Tree of Unity to decide issues together, such as where to build a reservoir. They all talk openly until there’s nothing left to say. They talk until a clear decision is reached by consensus.

The settlers live in peace with one another because the people rule themselves from within. Their spiritual mindfulness makes laws and government unnecessary. They share an unwritten or tacit “social contract” to govern their lives together with spiritual consciousness, love and trust.

In this way, with each one empowered by mindful self rule, they patiently and creatively balance freedom and responsibility. Their sweet utopian anarchy lasts as long as all people behave themselves.


By the third generation on the island, the enlightenment of the first settlers has dwindled in their offspring. The spiritual tools for mindfulness and self-rule are still taught to every child, yet youngsters are distracted by the adventures of living in a growing community on a big island. Parents can only teach their children well.

The social mandate for mindful self-rule fades in every successive generation. Initiation into spiritual sensitivity becomes a ritual with less and less real substance. People are aware of universal oneness in their heads more than in their hearts or in their guts and souls.

With less spirituality guiding daily life, human frailties and vices surface. Jealousy, envy and acrimony disrupt social harmony. Some branches of the Shakti and Kodesh family, for instance, resent how great-great-grandson Zack has prospered more than others in the clan.

The community soon faces cases of cheating, theft, rape, and even murder. For safety, women cede power to stronger men. The men compete for the most desirable and fertile women. Distrust grows as the social fabric unravels at the edges.

Fed up with irresponsibility, the people as a community decide they must form a government to regulate their society. Wanting a formal social contract, they draft a “constitution.” The charter spells out people’s natural rights, liberties, and duties in society. The rule of law replaces personal sovereignty.

For making decisions as a community, all the adults and mature youths have a seat under the Unity Tree. When a consensus can’t be reached, they vote. All votes are equal, one vote per person, men and women alike. They establish a basic direct democracy. Other names for it are a genuine democracy, true democracy, pure democracy, open democracy, or real democracy.

Their rules at first carry the muted titles of “Guidelines.” As more offensive acts occur, “Regulations” follow, which eventually give way to “laws.”

Initially, the rules are enforced mainly by social disdain — a cold shoulder. In extreme cases, such as murder, the killer is banished. The person must go off alone to a secluded part of the island until he or she repents and returns redeemed. The community then welcomes offenders home for a fresh start. Their past is not held against them. Doors open to show forgiveness and faith. Knowing they are loved helps them feel safe enough to change from within.

In this way, people use government to balance freedom and responsibility. They lack the spirituality to govern themselves on their own, so they agree to respect the rule of law. Their genuine democracy lasts as long as most people behave themselves.

The Republic

The original settlement becomes a big town. Other towns are built as people inhabit more parts of the island. Scaled-up farming frees islanders to do more than raise food. Soon industries develop to meet people’s wants and needs. Mining and smelting yield metals for tools and machines. Miners find gems and minerals that people trade for goods and services. Commerce replaces consciousness as the focus of daily life.

People still know about their universal oneness, but the outer trappings of spirituality matter more than inner awareness. The vestiges of honest spirituality become codified into a formal religion. The priests preach that worldly riches are proof of God’s approval.

In each town on the island, one or two families excel at building wealth. Powerful men usually control these families. One of these men is Peter Zack. He generously helps his less-affluent neighbors. He also funds public works, such as an islandwide irrigation system.

Men do most of the physical labor. Women’s primary role is motherhood. Mrs. Zack gets praised for bearing eight children. Women also are praised for their charitable work. Women’s voices matter less than men’s voices in making island decisions.

Widening gaps in wealth incite more crime. The council enacts more laws. Sheriffs report to judges, usually the town elders. The punishment for crime is now imprisonment, for population growth makes banishment impossible. Returning offenders are shunned.

Meetings at the Unity Tree grow too big to make decisions quickly. Many complain about the time it takes to reach consensus on increasingly complex community issues. Some live too far away to attend council meetings. Direct democracy feels like too much work.

People agree to leave the job of lawmaking to a few wise heads. They amend their constitution. The entire island votes to elect council representatives to act as proxies for all islanders. The elected delegates look after island affairs for everyone.

Power shifts from the people to their leaders. Under the new social contract, the people form a representative democracy, which some call a “full democracy.” More accurately, they form a republic. Abdicating from direct democracy, the people place their faith and their future in the hands of those they elect to represent them.

Since delegates in the new congress share the same concerns as those electing them, they vote the same way as the whole island would vote if all the people were present. The republican government sustains all the policies of the democratic government. Changing their form of government hardly seems to impact their overall quality of life, but the trajectory of society shifts.

A system of publicly funded elections distributes tax money equally to the campaign committees for each candidate and ballot issue. At public meetings in every town and region, the candidates and issue advocates get equal time to persuade voters, who research all candidates and issues before they vote.

The elected representatives and voters trust and respect one another. On such integrity rests the strength of any republic and the happiness of the governed.

In this way, the people ask their leaders to help them balance freedom and responsibility. If citizens elect wise leaders, so long as private money is kept out of the public elections, such a republic lasts as long as most people behave themselves.

Balance of Powers

Over time, distinct districts develop. Aristocratic families on gated estates run each district. Every ruling family has a spokesman. The strongest voice in the northern district is Albert Zack Cartman, a firebrand preacher with a wide following.

Cartman is among the clergy who proclaim a new religion. He believes that all people are born sinful, doomed to perdition, so all must be saved. Salvation and a place in Heaven depend on faith in the religion and obeying the law of the land. Defiant ones go to Hell.

The new religion blames women for man’s fall from grace, so men must rule women. A woman’s place is in the home, birthing sons, or in menial jobs beneath men. To keep women in their place, powerful men push through a constitutional amendment denying women the right to vote.

District leaders want the assembly to pass laws favoring their districts, but the delegates are accountable to all voters islandwide. This impedes passing special-interest legislation. Al Cartman sees the situation as a career opportunity.

He joins a campaign to amend the constitution. They call for each district to elect its own representative in addition to islandwide at-large delegates. Delegates should vote in the assembly the same as the majority would vote if they all were present. In reality, secret deals decide which bills become laws.

Cartman is elected to represent the north district. A year later, a newspaper exposes that he took bribes from Landlop Mining. A contrite sinner caught in the act, he admits being paid to propose a law granting total immunity to water polluters. He apologizes, resigns from his seat, repays the bribe, and begs for forgiveness.

The case prompts public cries to curb abuse of power with checks and balances in government. They amend the constitution yet again to establish a “separation of powers” between three branches of government — legislative, executive and judicial. This is done in the name of all the people on the island, now calling itself a nation.

Each branch is supposed to check abuses by the other branches. In practice, rather than serve all the people all the time, each branch competes for aristocratic favors.

The legislature divides into two chambers. An upper house or senate represents the lordly families. A lower house represents the common people. Each chamber of the new “congress” or parliament supposedly checks the power of the other chamber, but a seat in either legislative body yields a lifetime of comfort from bribes by the same set of lobbyists.

The executive branch administers the laws enacted by congress. The branch includes all civil service functions, such as food inspection and road construction, as well as law enforcement.

For the stamp of legitimacy, the chief executive officer — called a president or prime minister — must be elected by a popular vote of the people, and the head of state is always a man.

The legislative and executive branches supposedly balance each other’s powers. The house and senate must ratify the administrative budget proposed by the president, so the congress checks the executive.

Bills passed by congress do not become law until signed by the president, so the executive checks the legislature.

The president may veto any law passed by congress, which may vote to override a veto, but not easily. A president also may issue an executive order that ignores the will of congress. Turf wars between congress and the president tend to wind up in court.

The judiciary, the third government branch, can check abuses of power by either or both the executive and legislative branches. The courts are supposed to be the impartial arbiter of all disputes. Judges should be nonpartisan, above politics. That’s a myth.

The president nominates islandwide judges for life. Each judge then needs a senate vote of confirmation. The lower house has no vote on judicial appointments. As a result, the judges who sit on the bench are only men (never women) loyal to the old boys network. These loyalist judges decide legal disputes affecting the elites and the island as a whole.

In this way, the rich and powerful are the ones responsible for running the government, and the people are fooled into thinking they have a democracy. Such a false republic lasts as long as enough people do not question authority and generally behave themselves.


More generations pass. Government makes basic choices that people once made for themselves. Government decides when to harvest the field and where to grind the grain. Government decides who can tend the sick and how much it costs to be ill.

Government sets all the rules for commerce and industry as well as personal conduct in the community and home.

Habits of mindfulness that once ensured joyful harmony have been replaced by habits of dull obedience. Compliance with the government earns social approval and rewards, which satisfy most people’s needs for safety and love.

Spiritual consciousness is left to a few mystics and faith healers. They are respected not revered, or tolerated as quirky amusements, but denied any actual social influence.

A descendant of preacher Al Cartman, Horace B. Cartman, runs for president. His name is tainted. Voters reject him. In retaliation, he urges election reform. He says public funding of campaigns denies “freedom of speech.” Government should pay for running elections, of course, but paying for all campaigns across the island, even in remote districts, is unfair to those suffering taxpayers who care only about their own backyards, the working stiffs, struggling to feed their hungry families, bless them.

Cartman and his secret backers offer a new constitutional amendment. Any private person or group may contribute — citizens, businesses, trade unions, civic and religious groups, even charities — but taxes may not fund anything beyond election administration and vote counting.

Foes of the measure win one concession: Donation records become public documents, but it’s meaningless, really, because campaigns already routinely keep two sets of books.

A campaign of united citizens buys time on the new broadcast radio and television networks. Letters to the editor run in the newspapers with a plain-folks appeal, “All of them darn campaigns should be paid for only by those who care, not by everyone,” writes one man. “Taxes for elections is unfair to all of us like me who never even vote!” The amendment passes by a slender margin.

Competition for campaign funds soon spawns rival political parties. Each party adopts a platform of proposed laws, which the party machine sells to voters like a bill of goods.

Scoundrels readily sway voters with patriotic appeals, saying the other party is an evil threat to the nation and must be feared. Passions get aroused and manipulated in this game of graft.

Meanwhile, each party ensures all candidates running for office, whether for congress or the presidency, first prove their loyalty to the gentry. Elections convince the commoners that their democracy is real, but the campaigns are a pretense, held for sport, actually. The ruling class still rules, men still rule, no matter who wins any election.

The ruling class is more powerful than ever. Propertied donors assume they own the politicians they help to elect. Politicians spend more time raising funds than passing laws.

Still, the legislators’ job is lawmaking, so they generate a vibrational energy field attracting more problems to solve with more laws, hoping they look good to voters. They never see their trap.

Bubbling up from below, a new political fever catches fire in the public mind — the ideal of small government and low taxes. Conserve what’s good, but discard all the rest. Horace Cartman hears the rumble and sees a career opportunity.

By now a media pundit, Cartman confounds voters by declaring government itself is the problem. He urges cutting the size and reach of government.

At the same time, drawing on a collective memory that the first settlers came here to escape cruelty elsewhere, he urges the buildup of an army and navy in case some unnamed overseas enemy ever invades their paradise.

A parson at heart like his ancestor, Cartman keeps preaching about salvation by faith and the dangers of doubt. For him and his followers, faith matters more than facts.

The congress, now elected by private money, passes a budget that slashes funding for social services, education and the arts. Public ignorance rises.

Meanwhile, funding for state security grows. Military spending outstrips domestic spending. Law enforcement is a popular career, glorified on TV and in movies. Oddly, the common people feel less safe than ever.

Cartman plays on their fears to runs for president again on a “law and order” platform. After a tight race, contested in the court, loyalist judges give him the presidency.

People barely protest because by now they believe protests are pointless. People see how money buys the ballot box. They think their votes do not count or are not counted fairly. Cynicism spreads. Many more people stop voting. They feel powerless. They lose hope. Apathy spreads. Power shifts further to the leaders, who abuse power with impunity.

In this way, cunning leaders use misdirection and fraud to control the masses. They deprive the people of personal responsibility for managing freedom, whether wisely or not. Such an empty shell of a republic lasts only as long as barely enough people still behave themselves.


More generations pass. The gap between rich and poor widens. The gap between men and women widens. People struggle to survive. In their mock republic, few recall that the people once lived in a real democracy. Memories of a life without any government vanish into myth.

Children learn in school that the founding fathers themselves created a strong government ruled by legendary men.

By now — hundreds of years after settlers first arrived — the overpopulated island is filled with factories, shops and homes. Slum tenements in crowded cities are beset by drug abuse, crime, vermin, and disease.

Sprawling garbage dumps consume much of little remaining open space. Orphans comb the fetid trash heaps for scraps of discarded food.

Private farms fill the rest of the land for raising crops and livestock. A farmer’s life is a hard life.

Agribusiness chemical companies genetically modify crop seeds that grow only with patented pesticides and herbicides. Hard-pressed farmers, forbidden by law to save seeds and replant crops, must buy new seeds and chemicals every season. The food chain is costly and toxic.

Feeding people should not mean poisoning them, argue activists. They say polluting the island for profits must stop. Kodesh Adoni Rafi launches a grassroots campaign to boycott all “fake food” and eat organic.

The corporate mass media refer to the ecology activists as “nature nuts.” They’re defamed and ridiculed everywhere, even on a new digital network of computer networks, at first called the “Internet” and then just the “internet.”

Businessman Jason Zack Bull, arises as a populist leader. His Food and Prosperity Party uses the media to all blame island woes on “nature nuts and pagans.” He calls them dangerous extremists who cling to the old ways and hate technology. (His charge ignores the lively activist network on the island-wide web, IWW.)

Bull says the nature nuts would destroy modern society, which already is going to hell in a handbasket. Pagans should be rounded up and put into camps, he argues. Bigots unite in hate and anger to join his party.

Now comes the power play. Backed by family, friends and party cronies, Jason Bull runs for president. His candidacy is provocative, such as when Bull is caught on tape bragging about molesting women, but it’s not enough to prevent his election.

Shortly after “The Bull” is sworn into office, the thousands of women and men opposed to the man march to the Unity Tree in the capital. He just shrugs them off.

A year later, President Bull confronts a rising groundswell of resistance to his administration. The stakes are high.

Bull only keeps one campaign promise, a tax cut for the rich that he sells with lies to the working poor, his own political base, who fail to see that they soon will suffer from higher taxes and less health care.

Bull distracts people with outbursts online, insulting women and minority groups, as he guts the government agencies protecting consumers and the environment. He names as island judges men just like him. They share his antipathy to civil rights and have scant knowledge of legal principles. He’s urges the police to be more violent.

The media is split over support for the new president. One side praises everything he does. The other side condemns everything he does. In the middle are a handful of print end electronic journalists who can separate facts from opinions.

One of the independent newspapers breaks a story about organized crime figures accused of meddled in the election. Criminals allegedly “hacked” the computers of Bull’s opposing candidate and released embarrassing electronic mail, called email. They further planted thousands of false and divisive news stories in social media to discourage people from voting for Bull’s rival.

Bull at first denies the meddling occurred. When evidence proves the meddling really did happen, he denies it helped him win.

All the press revelations prompt a government investigation that uncovers ties between the alleged criminals and the president’s campaign team, his family and perhaps the president himself. Bull responds by firing the lead investigator.

The replacement investigator indicts and convicts several of his aides for lying to law enforcement officials, money laundering and conspiracy against the nation.

Bull claims that he’s cooperating with the investigation, but he calls it a “witch hunt” that should be stopped. His allies in congress defend the president by investigating the investigator.

Bull’s public approval falls. In the second year of his presidency, the opposition party manages to overcome voter suppression in next election to win a thin majority in both houses of congress. This means the multi-prong investigation of the Bull presidency cannot be stopped politically. Bull is desperate.

When it looks certain the president will be impeached by the new congress, his agents bomb the Unity Tree. He blames “eco-terrorists” for attacking the “homeland.” Congress backs off from impeachment and grants emergency powers to the president.

Bull declares that people must “temporarily give up a few minor liberties to ensure our homeland security.”

After a second bombing and fire in the capitol building, terrified people do not object when the president declares martial law and suspends all elections.

Bull equates dissent with treason. Troops guard street corners. Cameras atop buildings watch everyone with facial recognition software. The state monitors all phone calls and internet traffic. Spies infiltrate community groups. Police detain dissenters without trial.

Rafi is arrested and tortured into a video confession of the bombings. The next morning, he’s found dead in his cell. Anyone who questions Rafi’s mysterious death soon joins the growing ranks of the “disappeared.”

Bull tells the people to trust him. He will protect them. He feeds upon their worship as massive rallies in every city. He campaigns instead of governs. \

Security phobias isolate Bull from the pubic. Isolation stymies his decision-making. His staff tells him only what feeds his ego. The filter out what does not serve his glory or ideology. He lives in a self-contained echo chamber. Shortsighted policies prevail. No pundits now dare to say government itself is the problem.


Bull is an aggressive egoist with poor impulse control. He picks fights with anyone bruising his thin-skinned vanity. His antics offend even his own supporters. In the districts, the underground resistance whispers of succession. Secret police clamp down hard on scattered outbreaks of peaceful and violent protest. Civil unrest grows.

The puppet congress enacts more laws to suppress public dissent. Next they go after private dissent, making treason a capital offense. Free speech ends. Free assembly ends. Individuality is repressed. Conformity is rewarded. People swallow party-line lies without thinking. Reason gives way to blind faith.

Party loyalists can get away with anything, even murder. Government loses all accountability.

The people forget the meaning of “freedom.” They are willing slaves who cannot be free because they do not know they have a choice.

The free press is gone. State media bemuse the masses with food, sex, drugs, music, sports, gaming, and gambling. People turn comfortably numb, ignoring real suffering in themselves and others.

All those who claim to be victims are called liars and decried as cheats preying on public pity. Without feelings of empathy and community, without any soul connections, the social contract finally breaks.

The regime falters. Society disintegrates. Anxiety breeds chaos. People fear the end of the world.

Slain Rafi’s vengeful son, Gokillem, calls himself a messiah. He recruits a “people’s army,” drawing followers by catering to anger and hate. They win a bloody revolution, stage a show trial, kill Bull, and then split into factions.

A civil war erupts between and within the districts. Years of relentless fighting leave the cities in ruins. Food is scarce. Water is foul.

Gokillem finally prevails. Fueled by brutal rage, he orders the torture and slaughter of thousands. Anguished screams fall on deaf ears.

Gokillem now names himself as the king and decrees his sons will rule after him. Absolute monarchy lasts for generations until the regime collapses under the weight of its own inbred stupidity.

Dystopian anarchy follows. Daily life becomes a merciless fight for brutish survival. Paradise is hell. Dynasties and empires may rise and rule for a while, but they always fall back into the shadows from whence they came. An age of darkness follows.

Amid the rubble, a few enlightened souls dare to teach spiritual mindfulness. After long and lonely years alone studying banned books in dark basements, they surface one by one, bringing into the light that all the people once lived both safe and free. The secret, they say, is seeing the vibrational energetic oneness of all life. The say thoughts are things, and things affect other things.

Some people do listen and learn and grow. Spiritually reborn, these brave souls elect to leave the rot behind and go find another remote island to begin life anew. They build wooden ships and sail away, navigating by starlight.


A useful cautionary tale deserves a hopeful alternative ending. Let’s pick up the tale during the second year of the Jason Bull presidency.

An upsurge of resistance to Bull’s policies and personality, even among his core supporters, helps the opposition party win a thin majority in both houses of congress. This means the multi-prong investigation of the Bull presidency cannot be stopped politically. Articles of impeachment advance in the congress. Bull is desperate.

One of the president’s men, acting on his conscience, leaks to the press a memo on the secret plans to bomb the Unity Tree and blame the nature nuts.

Overnight, dozens and then thousands of people gather around the sacred tree in a protective circle. “Occupy Tree Week” stretches into months and inspires similar encampments in all the districts.

Occupiers visit every congressman and senator to demand the immediate impeachment of President Bull.

At his trial in the lower house, a menial filing clerk reveals that she’d kept copies of emails that prove Bull was complicit in a conspiracy with alleged criminals to win the election, efforts to obstruct justice, and the plot to bomb the Unity Tree.

The house impeaches President Bull and the senate convicts him. Removed from office, he’s put on trial for treason and found guilty by a citizen jury. Marshals lock him up.

The congress takes further steps. First elections are reinstated. Next, a new constitutional amendment is adopted that removes all private money from public elections and forbids all elected officials from accepting any kind of gift or bribe.

Another amendment sharply cuts the power of the executive. Aside from useful administrative directives to carry out the laws passed by congress, the president loses the right to issue any executive orders or decrees that ignore the will of congress. Presidents should only be trusted servants; they should not govern like kings.

Despite being disenfranchised at the polls, women have actively backed the Occupy protests and efforts to curb presidential abuses. Suffragettes now demand restoration of every woman’s natural right to vote. Their inspirational leader is Clio Devi, a descendant of Shakti and Kodesh.

The suffrage campaign stalls until women start withholding sex. The tide turns. Their voting rights regained, women comprise half of the electorate. They respond by running for public office islandwide.

The next development prompts an even deeper a cultural shift. A popular movie star, with Clio Devi standing at her side, denounces sexual harassment by a powerful film mogul. He’d used his vast influence for years to silence all his victims.

Many women now step forward to say, “Me too!” They expose predatory sexual misconduct by men in politics, media, the arts, business, and religion. At last, the women are believed. Respected men are forced to resign. Most of these men are defensive, but some honestly own the error of their ways and commit to changing their behavior.

In the midst of this reckoning, women assert that their bodies and especially their wombs belong to themselves, not to men. Empowered women demand and get equal pay for equal work. Gender equality extends to homosexual and transgender rights.

Time’s up for male dominance, women declare. Amazingly, “new men” with raised consciousness reveal their relief at letting go of having to be in charge. They are done with dying younger than women from all the stress and violence of male rule. These men want to be their authentic selves. They yearn to live from their hearts.

Support for gender equality revives respect for the sacred feminine principle in nature. This translates into both environmental protections and spiritual renewal among all the people, regardless of religion.

Sages and mystics, long shunted aside, again enjoy social influence. For the first time in generations, mindfulness methods are taught to the young in school and practiced by most adults in their daily lives.

Growing spirituality yields many social benefits. For instance, crime declines over the next century. Harsh punishments are replaced by lasting rehabilitation. Ex-offenders are forgiven and welcomed back into society.

As fears fade, military spending is drastically reduced. Patriotic young adults can instead enlist for two years of national service, such as assisting those with disabilities. In trade, they get full college tuition.

As decency and civility increases, the overall need for government declines. The size and reach of government shrinks. The conservative ideal is realized.

Over the next seven generations, the habits of spiritual enlightenment becomes commonplace. Most people feel safe and secure. Most people feel peaceful and loved.

One day a boatload of refugees from a distant land across the sea sails into the harbor. The strangers are greeted warmly, comforted and smoothly integrated into island life. The immigrants bring with them profound scientific knowledge and robust creativity that sparks a magnificent renaissance.

In this way, the inhabitants of the remote island evolve genuine self-reliance. As more than enough people behave themselves with honesty and empathy, they enjoy a lasting rebirth of freedom. The paradise that once was lost now is found.

About the Author

Judah Freed is an award-winning author and journalist, speaker, and activist. Making Global Sense is his fifth book. His earlier works about global thinking won a 2005 Colorado CIPA award for the Best Personal Growth Book plus 2007 and 2012 Nautilus Awards for the Best Social Change Book. He’s given talks on four continents, so far.

Becoming a journalist in 1976, he worked a decade for Denver newspapers and magazines. He next wrote 17 years for the top U.S. and European media trade magazines. He wrote a book on educational TV for Financial Times in the UK.

Today Judah blogs for The Huffington Post, Medium, and YouTube. He also serves as a book editor and designer at his own Hoku House.

Judah earned a double BA in journalism and communication from the University Without Walls at Loretto Heights College. He researched public communication in the Individualized MA program at Antioch University.

Since the first Earth Day in 1970, he’s been a grassroots activist in Colorado and now in Hawaii for ecology, peace and open democracy. A cancer survivor at age 66, after going deeper than ever for healing and wholeness, Judah today lives on Kauai with wife Melissa Mojo and two rescued dogs who daily train the humans to their liking.

Praise for Making Global Sense

“Thomas Paine rallied Americans to a new sense of themselves and their possibilities. Judah Freed does likewise for citizens of the planet.”

Bill McKibben, founder of; author, The End of Nature, Deep Economy

Making Global Sense is a vital and wonderful book, well written and inspired by the very same passion that founded this country… toward the evolution of democracy itself.”

Barbara Marx Hubbard, futurist and author, Conscious Evolution

Making Global Sense is at once vast and tangible, disturbing and inspiring.”

Ocean Robbins, CEO, Food Revolution Network; co-founder, Yes! Magazine

“Judah Freed shows us how global awareness is already changing life on our planet. The book offers us real hope when we need it most.”

John Mackey, CEO, Whole Foods; co-author, Conscious Capitalism

Making Global Sense by Judah Freed is truly a masterpiece.”

Don Beck, PhD, co-author, Spiral Dynamics

Making Global Sense is compelling in its ideas and wonderful in its personal elements!”

Herb Goldberg, PhD, author, The New Male and The Hazards of Being Male

Making Global Sense speaks to my heart. The preamble alone moved me to tears.

Martin Adams, executive director,; author, Land: A New Paradigm

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