MetaChakra Change Model

Nymrod Glassman is a relatively new Life Itself/Second Renaissance contributor. Nymrod and I share a taste for relatively complex (but practical) social change models. As a point of entry to Nymrod’s work, see the links below.

“Here is an early whitepaper, which I hope aged well, that gives an overview of the approach (economics is seen as organization at scale).” MetaChakra White Paper - Google Docs

“And a more approachable notion page that is a stalled WIP that is mostly waiting for collaboration and interest” https://app.notion.com/p/MetaChakra-23df9a6bfbdb8026a5fccada72d77e6f?source=copy_link

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Just wanted to note here that I’ve had a very busy week but I will return to this over the weekend with some thoughts. Thanks for sharing.

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would be cool if either item were commentable - either notion page or gdoc.

Appreciated. I opened both for comments, at least temporarily, and I’ll add any contributor to the commentor list.

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Will take a look next week

Having staged this work in various channels for collective commentary, I now want to dive into the content itself. For the convenience of Forum participants who what a quick look without a major reading commitment, my plan is to copy/paste sections right here and then to comment on those.

"The outside

A good neighbour.

Business as usual. This side of things is a private holding company with multiple projects. On the one hand, this is a legality and a technicality, and on another, it’s pragmatic. It’s a participant in the economic system, with products or offerings, having relationships with customers and selling products, or otherwise providing value. It has inputs and outputs like any participant in capitalism. It also offers an investment tool that has a unique risk to performance ratio for hedging investment portfolios. We can call this outward facing side ‘the company.’"

To me, this is pretty much straight-up systems theory, which I find very congenial. Some readers may find it too cozy with current capitalism, however. To those readers I would ask, what is the better alternative? Suppose one wishes to establish a very post-capitalist, cooperatively organized, spiritual meditation center, or something similarly quite in contrast to materialist and acquisitive value systems. Firstly, thank you for doing that! Secondly, though, are you somehow exempt from the legal requirements of your resident nation-state? Are you likewise excused from the requirement to procure food, clothing, shelter, etc. through marketplace transactions? How long will your community manage on no income at all?

In systems terms, I believe the future macro-system of the world will emerge from micro-practices piloted in local communities. Such communities may well be very post-capitalist in their inner workings. However, because of the seas they swim in, they will need a sort of capitalist exoskeleton around those inner workings, lest they fall apart entirely under completely predictable pragmatic pressures.

@Nymrod You describe an ideal organization that can stay competitive within a capitalistic landscape while also remaining humane/prosocial (my words), eventually transcending capitalism. Have you looked into David Sloan Wilson’s work? I think it might help you fill in some of the details.

Still reading, will be leaving comments periodically.

I strongly agree with a lot of what I’m reading in your white paper. At the same time, I think that the presentation could benefit from a shift in focus from the supply side to the demand side; to answer the question: for those adapting to the new world in which adopting MetaChakra is a rational move, what makes it rational?

I ran your paper through an LLM analysis and asked it how well your plan aligns with Marshall Sahlin’s Pull Theory of media adoption:

Rule 1: Groups of tinkerers discover new technologies. How are new technologies conceived? We sometimes say that protean geniuses – your da Vincis, Edisons, and Oppenheimers – come up with them, but that’s wrong. These folks were smart and creative, but they had a lot of help.20 Others were on the “trail of discovery,” and some were quite close to the end when the discovery was made. Alas, we forget about them in our haste to create idols. We also sometimes say that “necessity is the mother of invention,” but that’s wrong too. Clearly, something impels people to create, but we know it’s not necessity.

For the first 170,000 years of human existence we lived under dire necessity – thirst, hunger, disease – yet we invented almost nothing. Alas, we seem to have forgotten that as well. What the record shows is that groups of interested people – tinkerers – almost always stand behind the discovery of new technologies. Tinkerers do not work alone, and they do not work because they must. They work together with others on problems that may or may not be “objectively” important.

Rule 2: Tinkerers can only discover the technologies in their technome. We like to talk about technological “leaps,” moments at which we jump from now into the future. This is a flattering metaphor, but it’s inaccurate. Like evolutionary change, technological change is almost always incremental. Darwin said natura non facit saltum; we should say technologia non facit saltum. Indeed, the parallel is quite close. One of the principles of biological evolution is that the potential of a species to evolve new traits is constrained by its genome, that is, the set of genes it has available. It might be evolutionarily advantageous for your progeny to have wings, but it’s simply not possible given the genes Homo sapiens has to work with. The same principle holds for technological progress: the potential of tinkerers to invent new technologies is constrained by their “technome,” that is, the set of technologies (in the broad sense) available to them. Leonardo and his colleagues probably would have been pretty excited about building an A-bomb, but the technome they were tinkering with didn’t have the technologies needed for them to conceive, let alone build one. As in all things, you can only do what you can do.

Rule 3: Technological supply does not produce technological demand. We generally say that new technologies are invented because people find them useful. That, however, is not quite right. If it were, then we wouldn’t find that the supply of useful tools almost always outstrips demand for useful tools. For most of our history we’ve had what amounts to excess technical capacity: we can build more tools than we can use. The reason is that tinkerers do not always – or even very often before modern times – produce new technologies because they think anyone will use them. They know that if you build it, sometimes they will come and sometimes they won’t. But they build it anyway, creating the aforementioned excess capacity.

Rule 4: Technological demand, if unfocused, does not produce technological supply. We generally say that new technologies enter mass use because a lot of people want them. That, however, isn’t quite right either. If it were, then we would find that mass demand for useful tools always translates into mass supply, and it doesn’t. That’s because technological demand is often unfocused. For a whole variety of reasons, new tools generally cost more and are worth less when they first appear than once they have been adopted en masse.

This is another way of saying that the barrier to early adoption is higher than the barrier to late adoption. The problem is that the barrier to early adoption is often too high for individuals, even if there are a large number of them. Thus, for want of early adopters, the new tool never enters mass use.

Rule 5: Only organized interests can produce the demand necessary to “pull” a new technology into mass use. We live in an individualistic age and therefore think individuals make history. They don’t – at least not technological history. Only what we will call “organized interests” can make technological history because only they can overcome the barriers to early adoption mentioned above. Individuals are too poor to accomplish this feat, and so are disorganized masses of individuals. Organized interests, however, can “get the ball rolling” because they are coordinated and have a common purpose. They can create, gather, and pool resources; compel their members and others to do their bidding; and focus their power on specific goals – such as engineering and adopting a new technology. Organized interests can take many forms and pursue many purposes. As a general rule, however, we can identify three main types: economic organizations (businesses, industries, classes), political organizations (functionaries, leaders, castes), and religious organizations (believers, priests, orders).

Almost whenever and everywhere we find complex society, we find these sorts of organizations. Clearly there is something essential about them, though just what it is extends far beyond our present concerns.

Rule 6: When it comes to technological adoption, organized interests are reactive and not proactive. We tend to think of organizations – outside ones like revolutionary political parties – as conservative: they generally don’t fix things that aren’t manifestly broken. That’s exactly right as it concerns the history of technology. Historically speaking, organized interests have not adopted new tools in anticipation of some future change in conditions. Rather, they have adopted new tools in response to some ongoing change in conditions, particularly one that makes them unable to do something they want to do. When these conditions arise, organized interests begin to search for, engineer, and adopt new tools. More likely than not, those tools will already be available in prototypical form because of excess technical capacity (see Rule 3).

Rule 7: Organized interests are most likely to adopt new tools in response to fundamentally new economic conditions. We find it very easy to say that Marx was “wrong.” But in fact he was right, at least about the longterm driver of technological development. There have been five fundamental shifts in the way humans make their livings: the Behavioral Revolution (40,000 BC), the Agricultural Revolution (10,000 BC), the Capitalist Revolution (AD 1200), the Industrial Revolution (AD 1760), and the Information Revolution (AD 1940). During each of these shifts, there was an upsurge in innovation, adoption, and dissemination of new tools. It’s not hard to understand why: the old tools, while still useful, didn’t work well under new conditions, so new tools had to be brought into play. By Rules 1, 2, and 3 we know that the prototypes of these tools were available because of excess capacity; by Rules 4, 5, and 6 we know that organized interests under pressure to adapt to new conditions engineered, adopted, and spread them.

Together these rules suggest the following “pull” theory of media adoption: “New Economic Conditions → Technical Insufficiency → Increased Demand from Organized Interests → New Media Technology.” This theory, however, is not quite complete. As we hinted previously, there are two additional factors that affect the adoption process: the timing of adoption and the nature of the technology adopted. As to timing, there can be no doubt that the rate of adoption has been increasing rapidly for at least the last 40,000 years. To take a pertinent example, it took several thousand years for writing to go from idea to widely used implement; it took only several decades for the personal computer to do the same. The rate of adoption, therefore, is a function of time. As to the nature of the technology adopted, there can be no doubt that some tools are naturally more appealing than others. To take another pertinent example, it took more than four centuries following the introduction of the printing press for mass literacy to develop in Europe; it took only a few decades for television to become a staple of everyday life. Reading is hard and not much fun; watching is easy and fun. The rate of adoption, then, is also a clear function of natural ease-of-use and enjoyment.

The answer shouldn’t be read as a critique of the project’s ethos or ultimate strategy. It’s more about the means whereby adoption happens or doesn’t happen.

Yes — this is a very useful lens. My overall read:

MetaChakra is partially aligned with pull theory, but mostly at the level of philosophy. It is not yet well aligned at the level of adoption mechanics. The paper has the ingredients of a “pull” system: organized interests, economic pressure, pooled resources, governance, projects, common funds, and a need to overcome fragmented demand. But it often speaks as though good ideas + aligned people + proof of concept will naturally produce adoption. Pull theory would ask for a much harder specification of who is pulling what, because of which insufficiency, with what organized resources, under what present pressure.

The strongest pull-theory reframing would be:

MetaChakra should not present itself primarily as a new technology or social invention. It should present itself as an organized interest capable of pulling already-prototyped social, economic, governance, land, financing, and technological tools into actual use.

The paper already points in that direction when it says the ecosystem will gather like-minded individuals, communities, and projects that are currently isolated and struggling inside capitalism, and then provide a container for collaboration, technical support, and a better “business environment.”

Rule Alignment with MetaChakra How to make it more aligned
1. Groups of tinkerers discover new technologies. Moderate. MetaChakra is very pro-collaboration and imagines a network of projects, schools, communities, and distributed apps. It understands that isolated actors are weak and that collaboration is the source of new capacity. But it does not yet define actual tinkerer groups: who prototypes governance? who prototypes equity accounting? who prototypes land trusts? who prototypes distributed infrastructure? Add explicit tinkering cells or “prototype guilds”: governance lab, land-regeneration lab, distributed-equity lab, education lab, energy/water/food systems lab, software/tools lab. Their purpose should not be “implement the master plan,” but to experiment, fail, document, and iterate.
2. Tinkerers can only discover technologies in their technome. Weak-to-moderate. The plan uses available pieces: holding company, ecosystem, land projects, distributed ledger, schools, governance processes, micro-investment, ecovillage models. But it sometimes jumps into civilizational transformation and abundance technologies without clearly stating which existing tools are actually available now. The speculative “abundance” language risks sounding like technological leapism. Add a technome inventory: existing legal forms, land trusts, co-ops, DAOs/distributed ledgers, participatory budgeting, deliberative democracy tools, permaculture, natural building, off-grid utilities, mutual credit, sociocracy, etc. Then distinguish: “available now,” “needs adaptation,” “requires invention,” and “long-term speculative.”
3. Technological supply does not produce technological demand. Weak. The paper sometimes assumes that because distributed apps, collaborative economics, or abundance-oriented technologies are better, people will want them. Pull theory says that is not enough. Supply does not create demand. “Made by the people, for the peoples” is attractive, but it does not prove users will adopt the tools. Start from specific painful jobs-to-be-done inside the ecosystem. For example: “members need low-cost internal payments,” “villages need reliable equity accounting,” “projects need dispute resolution,” “new members need onboarding.” Only build tools where there is committed internal demand. Require adoption commitments before building.
4. Unfocused demand does not produce technological supply. Weak-to-moderate. The paper says “vast millions” may be on the wavelength of the project and that many people seek a way out of capitalism. That is unfocused demand. Pull theory would say this does not produce adoption unless demand is concentrated into an organized early market. Replace broad audience claims with a sharply defined first adopter group: for example, “three existing permaculture communities,” “twenty debt-free families,” “five aligned land projects,” or “a founding cohort of 100 contributors.” Then specify what they will actually adopt first.
5. Only organized interests can produce the demand necessary to pull a new technology into mass use. Strongest alignment. This is where MetaChakra fits pull theory best. It is trying to create an organized interest: a company-facing exterior, an ecosystem interior, governance, common funds, pooled resources, distributed equity, and project curation. It explicitly wants to convert isolated like-minded efforts into a force. Make the organized interest concrete. What is the legal stack? Holding company? cooperative? land trust? investment vehicle? member association? foundation? Who can compel or coordinate resources? Who signs contracts? Who has budget authority? Pull theory needs actual organized power, not only alignment of values.
6. Organized interests are reactive, not proactive. Moderate. MetaChakra is reactive in a broad sense: it responds to capitalism, modernity, ecological instability, supply-grid fragility, housing/food/water dependency, and the perceived metacrisis. But the pressure is often civilizational and abstract, not immediate and operational. The paper says the structure should strategically participate in capitalism while cutting critical dependencies, which is pull-compatible, but still broad. Name the specific present insufficiencies that force adoption now: housing unaffordability, inability of ecovillages to finance growth, dependency on external payment rails, lack of trusted governance for shared ownership, burnout in mission-driven work, land access barriers, food/water/energy insecurity. “Modernity is collapsing” is less actionable than “existing intentional communities cannot scale because they lack X.”
7. Organized interests adopt new tools under fundamentally new economic conditions. Conceptually strong, operationally underdeveloped. MetaChakra is built around the claim that the current economic order is unstable and that new arrangements are needed. Its economy section explicitly tries to de-commoditize basic needs, shift from wages to equity, and create abundance-oriented foundations for participation. But it does not yet identify the precise new economic condition in a disciplined way. State the new economic condition as a thesis: for example, “The combination of ecological instability, housing insecurity, platform capitalism, remote/digital work, financial fragility, and declining trust in institutions creates demand for resilient, co-owned, semi-autonomous economic communities.” Then show why existing tools are insufficient and why MetaChakra’s organized ecosystem can pull alternatives into use.

Reviewer note I’d leave:

The MetaChakra proposal is broadly compatible with pull theory, but it currently reads more like a supply-side manifesto: here is a better social technology; people should adopt it because it is wiser. Pull theory would suggest a different framing: new economic conditions are creating technical insufficiencies for specific organized groups, and MetaChakra’s role is to organize those groups strongly enough to pull new governance, finance, land, education, and infrastructure tools into mass use. The paper should therefore define: the organized interest, the specific insufficiency, the first adopter group, the adoption commitment, and the first tools to be pulled into use.

The most important change: stop saying “humanity needs this” first. Start with “these specific organized groups cannot currently do X, and MetaChakra lets them do X.”

I hope you find this useful, but I’ve also analyzed your white paper through my own framework, which is mean to help change makers identify the codes through which interventions are interpreted, and thereby propose recodes that may have a higher chance of landing as intended.

Again, this is mostly about presentation - not substance.

My advice: stop trying to make MetaChakra credible through the size of its vision. Make it credible through one small, repeatable, legally clean, ethically safe lived proof.

The white paper’s ambition is clear: an “outside” company and an “inside” ecosystem; a collaborative meta-community; a proof of concept for new economics and governance; a path toward partial independence from capitalism; and a way to protect “real wealths” like land, trust networks, knowledge, and grounded communities. But from a Signs of Change perspective, the danger is that the project’s language is currently moving faster than its proof.

1. The old code MetaChakra will trigger

MetaChakra is trying to recode:

capitalism → not inevitable
governance → not voting vs authoritarianism
work → not wage-dependence
land/community → not private escape, but shared infrastructure
human development → not private self-improvement, but social design

That is powerful. But many audiences will not read the sign that way.

They may read MetaChakra as:

Sign Likely hostile code Consequence
“Chakra,” “magic,” civilizational language spiritualized utopianism serious collaborators hesitate
anti-capitalist / post-capitalist ambition ideological extremism investors, lawyers, municipalities, and families distrust it
developmental governance / wisdom distribution soft hierarchy or elite rule dissenters fear being labeled immature
token / equity / reserve fund language financial or securities risk trust collapses if liquidity is unclear
land, schooling, culture, economy, governance all together commune / cult / total institution onboarding becomes high-friction
“purpose of humanity” language metaphysical overreach pluralistic participants feel excluded

So the first Signs of Change diagnosis is this:

Old loop:
MetaChakra presents a civilizational-scale alternative → outsiders code it as naïve, cultic, authoritarian, financially risky, or grandiose → they withhold trust, capital, expertise, and partnership → only highly aligned believers remain → the project becomes more insular and visionary → outsiders feel confirmed.

The central constraint is not lack of vision. The constraint is trust under conditions of unfamiliarity.

2. The needed recode

Do not lead with:
“We are building the next civilization.”

Lead with:
“We are testing whether a legally accountable cooperative ecosystem can reduce dependence, increase shared ownership, improve decision quality, and make exit safe.”

That recode preserves the soul of the project while making it falsifiable.

The Signs of Change readiness protocol is strict: a recode should not be deployed just because it is elegant; it should be deployed only when the institution can deliver, repeat, repair, measure, and defend the lived experience that makes the new meaning credible. MetaChakra should therefore become a capacity-gated prototype, not a manifesto seeking belief.

3. Build one structural disconfirmation

The project’s first proof should not be “capitalism is ending” or “humanity needs a new civilization.” Those are too large, too ideological, and too easy to dismiss.

The first proof should be something like:

Twenty to fifty participants pool capital, skill, and labor into one bounded project; receive transparent equity or benefit accounting; reduce one concrete dependency such as food, housing, workspace, tools, childcare, or energy; make decisions through a documented governance process; resolve disputes; and retain a clear right to exit.

That would structurally disconfirm the old code:

“Collaborative economics is naïve” → “Here is a functioning, audited, humane, exit-safe cooperative arrangement.”

Appendix D’s scaling ladder says the work should move from diagnostic recode, to language recode, to touchpoint recode, to bounded structural disconfirmation, then routine embedding and scale only with feedback. MetaChakra is currently written near the scale end of the ladder. It needs to move back to the pilot end.

4. Redesign the public-facing language

Keep the poetic, spiritual, and civilizational language for people who already share that vocabulary. But create a separate external interface for skeptical collaborators.

Use something like:

MetaChakra Cooperative Economics Lab
A capacity-gated pilot for shared ownership, resilient basics, and accountable deliberative governance.

Avoid leading with “magic,” “collapse,” “elites,” “purpose of humanity,” “post-capitalist civilization,” or “end of conflict theory.” Those phrases may be meaningful internally, but externally they create avoidable hostile codes.

The white paper itself acknowledges that a simpler participant-facing entryway is needed. Make that not just simpler, but safer, more empirical, and more pluralistic.

5. Treat governance as the highest-risk sign

The governance section is the most promising and most dangerous part of the project. It critiques flat voting, proposes ideosphere mapping, emphasizes synthesis, and argues that wisdom is unevenly distributed. That may be intellectually serious, but socially it will be read by many people as:

“Someone will decide who is more developed.”

That is an existential trust risk.

My recommendation: developmental theory may inform facilitation, but it must not become a rank, caste, voting weight, authority claim, or way to pathologize dissent.

Hard rule:

No participant should ever lose standing because their disagreement is coded as immaturity, ego, low development, trauma, or lack of synthesis.

The measurement protocol explicitly warns that ethical evaluation must ask whether people can still criticize a policy without being coded as irrational, selfish, or misinformed. MetaChakra should adopt that as a constitutional principle.

6. Build anti-cult safeguards before onboarding

Because MetaChakra combines economy, land, governance, education, culture, development, and spirituality-adjacent language, it needs strong safeguards before recruitment.

Minimum safeguards:

  • clear membership agreement;
  • clear exit rights;
  • independent grievance process;
  • transparent finances;
  • conflict-of-interest register;
  • no closed inner council with informal absolute authority;
  • no spiritual, developmental, or ideological test for basic dignity;
  • no retaliation for dissent;
  • outside advisory board with skeptics, not only believers;
  • published harm-and-tradeoff ledger.

The readiness protocol asks whether affected people can challenge, revise, or reject the recode, whether dissent is protected, whether adversarial review exists, and whether the intervention is reversible. MetaChakra should make those protections visible from day one.

7. Make the financial layer boring before making it revolutionary

The white paper proposes distributed equity, a common fund, liquidity reserves, internal distributed-ledger value flow, project equity redistribution, and investment participation. That is too much financial novelty to leave at manifesto level.

Before any public investment or token language, define:

Who owns what?
How is contribution valued?
Can equity be sold, redeemed, inherited, forfeited, diluted, or transferred?
Who sets valuation?
What happens if someone leaves angry?
What happens if the reserve fund cannot liquidate exits?
What happens if a project fails?
What happens if land appreciates?
Who has fiduciary duties?
What legal jurisdiction governs disputes?

Trust will not come from saying the ecosystem transcends capitalism. Trust will come from participants knowing they can safely enter, disagree, and leave.

8. Use “cultural metabolism” as a scaling brake

The white paper is wise to recognize that onboarding has limits and that individuals and communities require trial periods and cultural integration. Make this operational.

Suggested rule:

Growth is allowed only when the community can absorb newcomers without reducing trust, governance quality, basic provisioning, conflict resolution capacity, or exit safety.

Measure the metabolism of the system. Track disputes, unresolved grievances, onboarding completion, time-to-role clarity, decision latency, contribution fairness, burnout, and exit satisfaction.

Do not scale because demand is high. Scale because the existing organism is digesting well.

9. Define success in three levels

Appendix F is decisive here: a meaning shift is credible only when language, perception, behavior, institutional response, and material outcome converge; a recode fails if people repeat new language while old incentives, workflows, punishments, budgets, or outcomes remain unchanged.

For MetaChakra, the evaluation should be:

Meaning shift:
Participants stop reading collaboration as sacrifice, dependence, or ideological performance. They begin reading it as practical agency, shared capacity, and trustworthy mutual benefit.

Response shift:
People actually pool resources, share tools, deliberate, resolve conflict, build assets, document contribution, and make decisions differently.

Consequence shift:
Costs fall, resilience rises, trust rises, exits remain safe, disputes are resolved, projects complete, basic needs become more secure, and people outside the founding ideology can still participate.

No success claim should be accepted unless all three move together.

10. My final recommendation

MetaChakra should not yet present itself as a scalable civilizational alternative.

It should present itself as:

A bounded, transparent, legally grounded pilot for cooperative economic resilience and accountable governance.

The first milestone should not be mass adoption. It should be one undeniable lived proof.

Build a pilot that lets a skeptical but fair observer say:

“I do not share all of their worldview, but the structure works, the finances are clear, the governance is contestable, the people are freer rather than trapped, and the benefits are real.”

That is the sign that changes everything.

Going back to the original paper, below is another section. (Along with my human, all too human, commentary!)

"The inside

A Good neighbourhood.

Here we have a sociocultural experiment. A new form of an ancient way of doing things. A collaborative meta-community; a community of communities. We can call this side the ecosystem.

This is where magic happens (often literally). An intentional act of designing a developmentally informed sociocultural arrangement with its internal economic logic based on collaboration instead of competition. This project, its stabilisation and thriving, seek to demonstrate (and fully leverage) the blindspots in the modern economic narrative of scarcity-economics and competition-evolution and to free its participants from these and many other expired, irrelevant, and bad ideas, thereby affording human collaboration to be leveraged in historically unprecedented ways. Not Communism, Democracy or Capitalism as we know these, but retaining the best that these paradigms had to offer."

Comment:

This to me seems very consistent with the Second Renaissance vision as expressed in the white paper and many other communications over the years. The devil in the statement above would be extracting values at the community level (micro practices) from macro systems like Communism, Democracy or Capitalism. This, to me, is the main problem with MetaChakra Model. Namely, what is the true level of analysis here? As I’ve expressed directly to @Nymrod in other communications, I see a lot of interest in micro-practices (like active listening and T-groups), and I see a lot of interest in grand scale macro-sociology (teal, metamodern, Game B, etc.). What I don’t see is a lot of people wanting to sort the weeds in the mid-range (schools, professions, community planning, etc.), which honestly is where a lot of the real social change action is bound to lie. This micro-meso–macro framing is how I plan to work though the rest of the MetaChakra paper.

Hey David

Thank you for your time, attention, and comprehensive reply in processing my whitepaper through these two frameworks.

I am at fault for not clarifying a few things to contextualize these documents for this particular forum. Apologies. :man_bowing: I think any reading or responding to the whitepaper as if it presents the full scope of thought behind this proposal would be somewhat misplaced, but it is understandable considering.

I will respond to two separate aspects of your response. One is about messaging, and the other is about content proper.

In terms of messaging, I concede that the whitepaper would probably shriek “naive,” “grandiose”, or possibly worse, to an average person picking it up at random. The “meta-project” is complex enough that there is a great multiplicity of ways to talk about it (ideological, political-economic, strictly economic business or financial, communal, spiritual, existential, civilizational historical etc.). In terms of marketing, I would prefer to create separate channels that target particular demographies, rather than attempt a catch-all whitepaper. In particular, I would strictly avoid any lowest-common-denominator pitfalls, whether in messaging or design. Which brings me to content.

I appreciate your response, though it goes into a level of granularity the document wasn’t trying to cover. It does read somewhat more like a manifesto than a whitepaper. It is because it is seeking the highest alignment early partners (not even early adopters). Many of the concrete suggestions made at that level of granularity, although they were not the document’s level of granularity, were relevant and many in line with my own thoughts. These deserve consideration in that more strategic stage of the process that reaches that level of granularity. First, I meant to make more general points that I find are missing from our wider ecosystem, to bring collaborators into the design and strategy space. The invitation is extended to individuals and communities who have thoroughly explored the post-postmodern space and are ready to join hands at the design, strategy, and action stage, beyond the local-experimental stage.

In terms of the technological adoption framework, I find it insightful, if overreaching in its generalizations. Specifically, one would have to very carefully tease out capitalist dynamics from the framework’s “pan-human” or even more deeply structural claims. This is made more significant because what is under consideration is the creation of parallel tracks to capitalism, intended to alter some of the underlying dynamics of decision-making, including around novelty, experimentation, and technology. That being said, I appreciate that the framework was applied to the project as-project rather than as context-for-projects. So I will address some of the confusion regarding the strategy for adoption, something that the paper does not cover.

And again, apologies for the insufficient context. Much of this project, which these papers provide only limited windows into, exists in conversations between myself, friends, and collaborators and is absent from the pages, which created much of the confusion. But this meta-project was not designed as an open-to-the-public kind of deployment, perhaps with current-day onboarding funnels, social presence, and a flashy landing page. Rather, this is meant to act as a framework for existing communities and projects in the teal-to-turquoise space to “join forces” in a common effort to create a concrete alternative. The stability of the ecosystem rests on the stability of its early constituting member individuals and communities. It is meant to grow on top of preexisting social networks (actual social networks, not digital “social networks”). The anti-cult mechanisms are built-in through this structure (interlocked communities in cross-pollination).

This stability is one of our actual currencies (measurable or intuited) that can be expended at an organic rate to grow the ecosystem by strategically opening the doors to new members, at the discernment of the constituent communities. At no point do I want to try to convince Mainstreet Joe that this is a good place to put his money, or to make a lifestyle change he is unprepared to make and that we should shoulder arbitrarily. Simultaneously, I do not mean to suggest we create an elite, exclusive social club for the developmentally privileged. The way is open to everyone, but how and why must remain a careful, ongoing conversation. Integrating developmental models into our design decisions means we apply discernment in the onboarding process. The best way to start is with communities that are already there or are getting there.

I appreciate the input at the level of suggestions, but I would generally reply that we still seem to be in the discovery phase. (What is this about?)

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Thanks for the reply! This addresses all of my concerns. I feel strongly aligned, so looking forward to seeing more in the near future (maybe a presentation to 2R research)?

Let me know if you’d like to collaborate. I’ve spent a lot of time working on 1) trust problems/means of minimizing information asymmetry (basically, the legitimacy layer of executing a grand vision like yours) and 2) intervention design (how do we discover the right leverage points for creating the change we want to see?)

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NIce theory. How about some practice?

Last night I was at a small meeting of this group:

We discussed a local pilot project to launch a workers coop for home health care based on this existing model.

We can get seed money from this person, whose stated goal is give Tacoma the Mondragon treatment.

At the meeting, we all agreed the home health care idea was very feasible and a great product market fit. I had a long talk just after the meeting with the coop development leader (not sparing the metatheory) and there is good alignment there. In brainstroming my potential highest leverage on the situation, he suggested I drop a series of articles into the publication below, starting with coops in general, the history of local coops, and leading up to a content marketing campaign for the home health care coop.

The self image of the town in question is below. Not the sort of place that is overly theoretical. Very much the sort of place that needs to see it to believe it.

My challenge? Bring all the high-powered post-capitalist metatheory to the party, but don’t talk about it much at all, rather, do all of it and let the results talk. Anybody want to LLM any of that?

OK, so I LLM’d it. Trying to feel my way into a local writer’s identity and an angle for why I, on the one hand pass the time of day reading Habermas on Hume, and on the other hand, would be a plausible blog author for local weekly that oozes specificity and concreteness. What is my motivation in this scene? Who is this character? I’m not really a local historian. I’m a globalizing ultra-nerd with a local backstory. But for some reason that creature spawned here. Why?

Gemini on local coop history:

The history of worker cooperatives in Tacoma, Washington, is deeply tied to the city’s identity as a industrial, blue-collar hub—traditionally known as the “City of Destiny.” From early radical labor responses to the golden era of cooperative manufacturing and modern consumer-worker hybrid markets, Tacoma has a rich legacy of democratic workplaces.

Here is a chronological overview of how worker cooperatives evolved in Tacoma:


1. Late 19th Century: Radical Labor and Waterfront Co-ops

Tacoma’s earliest experiment with worker cooperatives emerged directly out of labor conflict. In the late 1800s, Tacoma became a powerhouse for shipping, coal, and timber.

  • The 1886 Longshoremen Strike: In March 1886, dockworkers at the Tacoma Mill Company went on strike over low wages and harsh working rules.

  • The SLRU Cooperative: Following tensions and structural fractures within the Stevedores, Longshoremen, and Riggers’ Union (SLRU) of Puget Sound, early union members formed their own cooperative dispatching and working entities. Rather than working purely for corporate gang bosses, they attempted to manage their own labor pools and split the profits democratically, paving the way for Tacoma’s famously fiercely independent unions.

2. Mid-20th Century: The Plywood Cooperative Boom

The Pacific Northwest is world-famous in cooperative history for its worker-owned plywood mills. Between the 1920s and 1950s, dozens of these co-ops produced a massive percentage of America’s plywood. Tacoma was at the epicenter of this movement.

  • Puget Sound Plywood, Inc. (Established 1942): Built on Tacoma’s industrial tideflats (at 230 East F Street), Puget Sound Plywood was the first official cooperative plywood plant in the city.

  • The Model: Faced with the capital demands of a heavy manufacturing industry, workers pooled their savings to buy out or build the mill. Every worker owned one share, had one vote, and received an equal share of the profits. These co-ops consistently out-produced traditionally managed corporate mills because the worker-owners had a direct stake in efficiency and quality.

  • The Legacy: While global consolidation, timber supply shortages, and corporate buyouts eventually phased out the cooperative mills by the late 20th century, companies like Puget Sound Plywood proved that heavy manufacturing could be successfully run by a workplace democracy for decades.

3. Late 20th to 21st Century: Consumer and Hybrid Cooperatives

As heavy industry declined, the cooperative model in Tacoma shifted toward food systems, retail, and community resilience.

  • The Rise of Food Co-ops: In line with the social movements of the 1970s and 80s, the focus turned toward natural foods and community-owned enterprises. While many started strictly as consumer-owned models, modern iterations increasingly treat workers as vital stakeholders.

  • Central Co-op (Tacoma Branch): A primary example in modern Tacoma is Central Co-op (located on North Pearl Street). It operates under a solidarity cooperative structure, which explicitly features a dual-class ownership model. It is democratically governed by both its consumer-owners and its worker-owners, ensuring that employees have a direct say in governance and a share in the business’s financial success.


Summary

Worker cooperatives in Tacoma began as a defensive tactic by 19th-century dockworkers fighting corporate exploitation, matured into a highly profitable engine of industrial plywood manufacturing during the mid-20th century, and survive today as community-oriented retail and grocery hybrids focused on sustainable economics.

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I’m posting this session here (globally) and in a practice-oriented Discord (locally) and connecting it all into a unified action. This feels like cognitive “cold fusion” or something like that. (As an aside, because Tacoma once styled itself as the “City of Destiny” I dug into Nietzsche’s line “I am sheer destiny” to learn what that was all about. )

@Asimong or @George do remember the two doctors at the Stroud Festival of Commoning who talked about the high health value of non direct community care that they implemeted? If you can dig out a link to their work for @RobertBunge as it seems very pertinent to this post? Sorry I cant find it myself.

Hello, dear allies in the 2nd Renaissance community!

Allow me to belatedly contextualize what this is, why I think (as acknowledged by @RobertBunge) that this level of analysis, strategy, and design is essential and urgent, and what kind of invitations are currently extended.

MetaChakra (working title) is an unapologetically BIG IDEA in an ecosystem otherwise presently inclined toward local, “bottom-up”, “safe” levels of experimentation. It is because of these understandable biases (rooted in the “communist” failures of the 20th century) that the need to think at the level this kind of project ventures became so acute. It is, admittedly, the scariest part of the post-postmodern work, where we commit to action and expose ourselves to risk.

The ecosystem I refer to, in which we are allies, is composed of like-minded and like-hearted communities such as 2R, who are either at or have established pathways toward meta-aware, “teal” and “turquoise” stages of development as communities. We all know there are many circles in this ecosystem, in some sense siloed from one another, though interlinked by those of us who walk the interstitial space between them.

As far as I can tell, this “meta community” or meta sangha (community of communities) is already large enough, and is composed of the wisest and some of the most capable humans on the planet. This is the larger community of all those dedicated to a better world, mostly developmentally informed, systems-thinking, and, unfortunately, typically resigned to working alone or in small silos that much-needed communities such as this provide. Such communities and individuals must navigate capitalism and remain financially viable as standalone capitalist entities, as we all painfully know.

If we could somehow organize this large yet fragmented community effectively, I argue, we would cross a critical threshold in humanity’s story. This may be, in other words, a sufficient condition to set us off toward the best possible future currently still available on this planet, which may be nothing less than “heaven” on Earth, the straightforward result of humanity acting in harmony within itself, with Nature and with Spirit (whatever these three things mean for you).

Until we have arrived at the point where we can present a working alternative, our work is not complete. We want to be able to take on newcomers who are willing and able to work, and to liberate their time and energy from a corrupt system, harnessing it toward what matters.

What I present with MetaChakra is an invitation into this active phase of the post-postmodern space. We are still proceeding with care and discernment, but we want to converge around a workable alternative and begin building it out from where we currently are. We have resources, people, knowledge, skills. What we lack is the framework to organize what we already have so we may relieve the planet from the burden of a self-serving, all-consuming economic system asap. We want that alternative to become increasingly attractive and stable.

I’m looking forward to presenting what I have so far to this community and seeing what collaboration opportunities arise. I’m looking for partners for these early stages and for the right connections. Even if this specific meta-project isn’t “it”, I stand behind the urgent conversation it advances. Back to Bucky and Jacque Fresco, but starting from 2026.

Good luck to us all, my friends. We’ll have a presentation soon. Let’s keep this conversation going. I’m open to questions, comments, push-backs, and what-have-you, and also feel free to reach out to me in private.

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Gen, unfortunately, I have neither a clue nor how to find one.

It’s OK. This is a model I am already aware of.

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Lately I’ve been taking a Nassim Taleb turn (author of Skin in the Game, among others). Taleb would very much approve “commit to action and expose ourselves to risk.” Taleb would, however, scorn the BIG IDEA impulse, with many choice invectives. Before I got to Taleb, I imbibed quite a bit of Dave Snowden, who is equally BIG IDEA skeptical, and no less adept at hurling invectives. None the less, I did once meet Snowden face-to-face, admit to fellow-traveling with the purveyors of BIG IDEAs, and came out somehow none the worse for wear. It may be my aggressively pragmatic approach to metamodernism, which I am lately labeling “mid-century metamodern”. By 'mid-century", I’m not talking about THIS century! I’m talking about the prior century, in which quotes like this made perfect sense:

“We choose to go to the Moon in this decade and do the other things, not because they are easy, but because they are hard.”

So from the standpoint of grounded theory, action in chaos, Black Swans, Humean skepticism about all things casual, why bother with the BIG IDEA? Because big things need big ideas, perchance? I watched BIG IDEAS evolve first in black and white, later in color, from Mercury to Gemini to Apollo. Those rockets did not assemble themselves. Big things need big efforts, conducted on purpose. Big purpose.

Nowadays, however, I’m less enamored of moonshots and more inclined to cultivating the Earth. Civilization-scaled horticulture, mas o menos. The action for that is pretty small, but the idea of that is pretty big. That’s a job that needs doing in a serious way, on planetary scale, and it by all means needs a BIG IDEA or two. So please keep shipping us more of those! Meanwhile, there are hyper-local weeds to pull …

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