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Home > Books > Capitalism - Theories and Empirics in a New Dawn [Working Title]

Open access peer-reviewed chapter - ONLINE FIRST

Perspective Chapter: The GESARA NESARA - Toward a

Thousand Years of Golden Age? An Economic Anthropology
of the New Global Financial System in the Light of a Quantum
Heterodoxy
Written By

Thibaut Dubarry
Submitted: December 26th, 2022 Reviewed: January 19th, 2023 Published: March 22nd, 2023

DOI: 10.5772/intechopen.110094

IntechOpen
From the Edited Volume

Capitalism - Theories and Empirics in a New Dawn [Working

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Dr. Chee-Heong Quah

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Abstract
The subject of this chapter is the revolution that the GESARA NESARA will impel. We argue that
the quantum financial system that will result from it marks a civilizational rupture of cosmic
importance. We sketch a quantum heterodox school that is able to understand the global economic
order as finely as possible. We consider indeed, in a non-contradictory opposition, that it is
liberalism such as deconstructed by the school of Salamanca and De Boisguilbert as well as the
economists of the Austrian school and too Marx, which allow to analyze at best the intergalactic
trade, which is announced. To some extent, we will attend to the émergence of an anarcho
liberalism in the very anarchist sense, where there will be, more or less, an “order without power”
since the political scale will be reduced to its regalian prerogatives. We will défend the following
point: The NESARA GESARA is the hegelian synthesis of the two secular religions of the XXth
century (liberal democracy as a thesis and communism as an antithesis), forming a new economics
religion, whose salvation realizes itself within the immanence of the market, contributing to
reenchant capitalism in a consensual way since everybody is able to win in terms of theory of
games.

Keywords

• GESARA NESARA
• quantum révolution
• capitalism
Author Information
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1. Introduction
The announcement of GESARA NESARA will undoubtedly mark a date of cosmic importance in
the history of humanity. The establishment of this economic system will put an end to a civilization
based largely on lies and debt, of which we have traced a brief genealogy [1] and revealed the
pyramid structure built by the cabal [2]. In this short chapter of the book, we will limit ourselves to
exploring, in a very brief way, the absolutely extraordinary potential for development of this system
and will underline the miraculous emancipating power for the peoples of the earth. Some specialists
who edified this stunning monolith announce an era of prosperity and peace, which, for biblical
reasons that we will not go into, should last about a thousand years. Hence, this question: why, how,
and to what extent does GESARA NESARA invite us to rethink capitalism in quantum terms?
Under what conditions can the quantum financial system that is going to be established remain a
perennial salvific project on the scale of a humanity now entering the intergalactic age?

2. Beyond marxism and liberalism: for a school of heterodox

quantum economics
We will argue that it is mainly the French liberal school predicted by De Boisguilbert, Marxism,
anarchism, and the Austrian school of economics that constitute the most precious tools for
understanding the financial revolution that is about to take place in the light of what we will call a
quantum heterodoxy. We propose a new school of economics that we will call quantum heterodoxy,
which thinks of what theologians once called oikonomia, in a non-contradictory opposition, in the
line of the complex thinking dear to Edgard Morin [3], between Marxism and liberalism. To achieve
this ambition, we have drawn inspiration from a large number of economists. First, we will take up
the analyses of the French liberal school, primarily the unfortunately forgotten economist Pierre De
Boisguilbert, who nourished many free market theorists such as Adam Smith, whose work was in
his library. De Boisguilbert defended a “flat tax” which should be applied at 17% within the
framework of the GESARA NESARA, giving back to this precursor all his actuality as a brilliant
physiocrat. Second and third, we will rely on the theologians of the Salamanca school who
nourished the Austrian thinkers, starting, of course, with Ludwig Von Mises and Carl Menger, to
whom we belong. Marx, who will constitute our fourth reading grid, welcomed the work of the
Frenchman Pierre De Boisguilbert, as he salutarily defended the working class against “the idle
classes” (dixit). Marxism allows, indeed, according to us, to explain, if only partially, at the same
time, the transitions from feudalism to capitalism as we will, undoubtedly, see it conversely and the
societal configuration as well as the logics of classes, which structure any form of market, analogon
of every society. Eventually, we highlight that the quantum financial system can partially actualize
an array of anarchist ideals, among others, Kropotkine who developed an original thought. At the
end of the 19th century, “social Darwinism” attempts indeed to apply the Darwinian mechanism of
natural selection in the social field. The competition for existence and the survival of the fittest are
held to be the principles of evolution. Kropotkin fights this discourse, entering the very terrain of
Darwinism to show that mutual aid is a factor of evolution as much if not more important than
competition. The concept is very important in anarchist theory. Mutual aid is also a term of political
economy, which designates the economic concept of reciprocal and voluntary exchange of
resources and services for the benefit of all.

3. GESARA NESARA as a new economics religion

We will apprehend the revolution in progress in the light of a theological concept: the apocatastasis.
In Zoroastrianism, this term designates a primordial restoration of all things to their original state
and, consequently, a moment of resolution. We will also underline that what we used to refer as
primitive societies can appear as an economics model for us insofar as numerous anthropologists
such as Marshall Sahlins [4] defined them as abundance societies, where equality often reigned. We
estimate that GESARA NESARA and the quantum financial system will become the source of a
new civil and partially secular cult and will constitute an economics religion, different from the
political religions conceptualized by Eric Voegelin [5] since it will be largely consensual for most of
the inhabitants of the new earth. It will give a new actualité of Fukuyama’s end of history so much
the quantum liberal democracy seems to be universally acclaimed. It will contribute to reenchant
the world through a commonly sacralized capitalism. As we have written in an article about
pentecostalism and capitalism [6], we assist to the affirmation of “a monotheism of the market” in
South African townships, which are symptomatic fieldworks of the global south. Numerous authors
described, in the same vein, the market as God. Loy remarks that “the collapse of communism –
best understood as a capitalist ‘heresy’ – makes it more apparent that the Market is becoming the
first truly world religion, binding all corners of the globe more and more tightly into a worldview
and set of values, whose religious role we overlook only because we insist on seeing them as
‘secular’” [7]. Harvey Cox explains, preliminary and similarly, that ‘at the apex of any theological
system, of course, is its doctrine of God’ [8]. Thus, ‘in the new theology this celestial pinnacle is
occupied by The Market’. Karl Polanyi has previously demonstrated that, over the last two
centuries, the market ‘has risen above these demigods and chthonic spirits to become First
cause’ [9]. More recently, Beyer [10] has drawn on the systems theory to show how, in global
society, religion and markets are modeled on one another. It is necessary to recognize a ‘theology of
the market’, in which this new secular eschatology positions itself by the rational, albeit formerly
relative arbitrary law of supply and demand. Walter Benjamin argued also that capitalism must be
considered as a religion [11]. First, it ‘essentially serves to satisfy the same worries, anguish, and
disquiet’. Second, ‘this concretization of the cult connects with a second characteristic of
capitalism: the permanent duration of the cult’. The third singularity of this cult holds that it
‘engenders blame’. The reason for this is that ‘capitalism is presumably the first case of a blaming,
rather than a repenting cult’. Benjamin raised a paramount problem of capitalism, which makes its
followers guilty. We reckon that the “revenue sharing solution” proposed by the Love Won Society
will enable to cure those weakness since it ensures consequently a fair global distribution of wealth
without discriminations.

4. The economic apocalypse of the great awakening

We are going to have to reread our entire history in the light of a revisionism that we will call
quantum, which integrates the archives that were previously only available through the various
mystery schools and other secret societies; these concealed, in fact, the most essential historical data
for understanding the passage of time since the disappearance of Atlantis. We categorize the
economic system of the globalists of the cabal as a “corporate feudalism” that has manifested itself
in a pseudo capitalism of connivance that excludes a large part of the workers to the benefit of
annuitants. The French Revolution was, in this respect, to use a formula of Proudhon, “like any
revolution, a theological revolution” in the hands, mainly, of Kabbalist Jews and Freemasons, as the
French counter-revolutionaries, following the example of the abbot Barruel [12], who conspelled it.
The decapitation of Louis XVI was part of a Talmudo-Zionist messianism of Masonic orientation
that obliquely perpetuated mutadis mutandis medieval feudalism, any revolution banishing the
privileged to the benefit of a new caste.

We can schematize the world economic system that is ending as follows:

5. Have we ever been truly capitalist?

It must be admitted that the pursuit by central banks around the world of a fallaciously socialist
policy if we take the symptomatic example of Wall Street, where interest rates were artificially
repressed and quantitative easing was almost unlimited, has nolens volens that directly benefited the
two largest asset classes in the United States, namely, real estate and stocks. There is no denying the
cause and effect (as well as the beneficiaries) of these “accommodations”. 80% of these assets are
held, de facto, by the top 10. Are we to conclude that we were faced with a genuine capitalism
operating at the national level, or with a system operating in a much more restricted dynamic that
contradicts the very existence of a free market? The very idea of a capitalism supported by the
central bank (and, in the case of the United States, by the Congress, influenced by lobbies) is itself
an oxymoron and needs to be re-evaluated in the light of the economists of the Austrian school.

Can we call a system, a market, or a sector directly and exclusively supported by thousands of
billions from money creation and decades of artificially suppressed (and abnormally low) interest
rates, “free market”, “natural”, or even “capitalist”? Capitalism, according to its own logic, must
naturally reward its leaders. Nevertheless, it is absolutely necessary to question to what extent and
under what conditions this system is viable in itself without contradicting its original principles.
Since 1978, the remuneration of CEOs has increased by 940% while that of workers has increased
by 12% over the same period. In 1965, the average ratio of CEO pay to median employee pay was
21:1; today, it is over 320:1. In the case of Jeff Bezos, CEO of Amazon, the ratio is 1.2 million to1.

There are, irrefutably, other increasingly obvious signs of rigged policies (on the part of the Fed,
Congress, the Securities and Exchange Commission, or the White House), which, less than
respecting the sacrosanct principles of a healthy and virtuous capitalism, such as free and
undistorted competition as well as return on investment, ratify an iniquitous form of favoritism,
which is deleteriously expressed in various perverse forms of fraud. Unquestionably, they are
widely spread but remain ignored by the dominant media. From there, it will be argued that we are
witnessing a masquerade of capitalism that is deceiving, at all levels or almost, the nations that have
joined this process. We have, on the contrary, a model of biased capitalism, whose profits and
wealth are only destined for a single (parasitic?) group of companies, individuals, and markets. To
illustrate this drift, it should be mentioned that each member of Congress has at least 4 financial
lobbyists (from banks and big technology companies) who are eager to influence (i.e., buy)
favorable political decisions.

This suggests that the much hoped-for healthy capitalism is clearly, de facto, more the drift of a
corrupt system due to backroom deals than the fruit of fair, free, and undistorted competition. Of
course, any inherently rigged system, like the 1919 World Series, is inherently flawed. We are
witnessing this rigged game in situ, as the fragile majority weakens and the strong minority
becomes paramount, in a context that is not one of capitalist “survival of the fittest” but rather one
of feudal survival of the best connected and informed. The record wealth disparity and the blatant
and shameful disconnect between a failing economy and a rising stock market (propped up by the
Fed) is not a tribute to capitalism but rather clear evidence of its failure.

Godd rules and policies determined who the winners would be before the game was even played?
One could cite the non-exhaustive examples of Greenspan, Bernanke, Yellen, and Powell to
demonstrate this. The simple truth is that current U.S. markets, competition, and policy have
nothing to do with fair competition and therefore, nothing to do with capitalism in many ways. As
Galloway recently observed, “America is becoming the fiefdom of 3 million lords over 350 million
serfs” simply because the American cabal (and we could extend this reasoning far beyond its
borders) has decided to favor corporations over people: which is why capitalism is “collapsing in on
itself”. This modern version of so-called capitalism cannot count on the generosity of billionaires
like Bezos or Musk to save the system either.

This, of course, makes the uninformed majority (i.e., the 90%) easier to trap and manipulate. The
great decision-makers, from ancient Rome to Herr Goebbels, have always understood and therefore
exploited such widespread ignorance. In short, political anti-heroes serve an uninformed populace a
mixed cocktail of 1) bread and circuses (from Netflix to celebrities, who publicly voice their
opinions to emphasize how righteous they are compared to others) or 2) fear (from “social
distancing” to the COVID-19 death rate) to keep the crowd ignorant, divided, and afraid. Today,
most American citizens are unaware of the rudimentary basics of Fed policy, currency devaluation,
lobbying tricks, anti-monopoly principles, or even information about the coronavirus. In this
respect, the new quantum financial system is a complete historical revolution.

6. A brief genealogy and overview of NESARA

NESARA GESARA should have been applied on 9/11/2001. We know now the very reason for this
terrorist attack. What will happen in the next future? When energy, transportation, and replicators
are distributed free to all, we will become equal. No one will be enslaved; people will simply do
what they want to do, have free time, time to think, and be creative. No need to hoard anything.
Advanced civilizations do not worry about where their next meal is coming from, how they are
going to pay their rent, and how they are going to get from A to B. People will live in the moment,
that is, they will grow their own food and the food of others. These activities do not need belief
systems; they are spontaneous. Many people will actually enjoy their work because it gives them
meaning and purpose, another way to serve.

GESARA is an acronym for Global Economic Stabilization and Recovery Act or Global Economic
Security and Reformation Act. It is the most revolutionary reform legislation ever to sweep the
planet to restore prosperity and peace around the world, and a new golden age that works for
everyone, not just a small elite.

GESARA was voted to be implemented by all 209 sovereign nations of the world, in accordance
with the Paris Climate Change Agreement signed in 2015, beginning with the restored Republic of
the United States (known in the U.S. as the NESARA National Economic Security and Reformation
Act or National Economic Stabilization and Recovery Act). In the U.S., this unique legislation
removes cancers such as the Federal Reserve Bank, the Internal Revenue Service (IRS), and the
shadow government USA, Inc. and more! In the United States, NESARA will cancel all credit
cards, mortgages, and other bank debt due to illegal banking and government activities. Many refer
to this as a “jubilee” or complete forgiveness of debt.

Also planned is the abolition of the federal income tax in the United States. A flat 17% sales tax will
be created on new non-essential items solely for the government. In other words, food and medicine
will not be taxed nor will used items such as old houses.

The Internal Revenue Service (IRS) will be abolished, with IRS employees transferred to the
national sales tax area of the U.S. Treasury. Constitutional law shall be restored in all courts and
legal matters of the Republic of the United States of America. All judges and attorneys shall be
retrained in constitutional law. All agents and officials of the Black Cabal administration and all
members of the U.S. Congress will be removed from office for their continued unconstitutional
actions.

It should be noted that the proliferation of wealth enabled by GESARA will stabilize the economy
of every nation. People who have found new wealth in extremis are much more likely to feel to be
able to help their relatives, their close friends, and their fellow citizens. They are more likely to
engage in humanitarian efforts. This is wealth creation.

Currency Revaluation (CR) could lead to a shortage of skilled workers. This is wealth creation. But,
it will then generate higher wages and salaries. This will be reflected in prices; this will be
counterbalanced by lower taxes, which in some cases can be as high as 80% of the cost price of the
final product. This would lead to deflation. As prices fall, savings will increase for the worker and
his family. This will create wealth. Energy costs have also become an important part of the cost
mechanism of any product. Energy costs will also go down with free energy and new technologies.
A new rainbow currency of the U.S. Treasury will be created backed by gold, silver, platinum, and
precious metals, ending the bankruptcy of the United States initiated by Franklin Roosevelt in 1933.
The perverse system of the Federal Reserve will be immediately abolished. During the transition
period, the Federal Reserve will be allowed to operate alongside the U.S. Treasury for one year to
remove all Federal Reserve bills from the money supply. Financial privacy will be restored. A lot of
prospérité fund will be liberated, announcing a new beginning for countries of the global south and
poor people from developed countries.

7. The implementation of GESARA NESARA: utopia

realized?
We will examine GESARA NESARA as the implementation of real utopias [13] to be inscribed in
an emancipatory social science. In order to achieve this intellectual mission, an emancipatory social
science must face three fundamental tasks: 1) to develop a systematic assessment and critique of the
world as it exists; 2) to envision viable alternatives; and 3) to understand the obstacles, possibilities,
and dilemmas of any transformative project. The urgency of these three tasks may vary in different
times and places, but all are necessary to develop a comprehensive emancipatory theory.

An emancipatory social science rests on two primary pillars. First, social justice, then, political
justice. The conception of social justice that animates the critique of capitalism and the search for
alternatives revolves around three ideas: human flourishing, necessary social and material means,
and more or less equal access to these means.

The main criticisms of neoliberal capitalism as a total economic system can be formulated in eleven
variations:

1. Capitalist class relations perpetuate eliminable forms of human suffering.

2. Capitalism obstructs the universalization of conditions for the expansion of human

flourishing.

3. In the area of human freedoms and sacred values of autonomy, capitalism has aporias.

4. Capitalism contravenes egalitarian and liberal principles of social justice.

5. Capitalism is inefficient in many ways.

6. Capitalism is structurally and irrefutably based on consumerism.

7. Capitalism contributes to undermining the environment.

8. Capitalist commodification threatens important values that are widely shared.

9. In a global context of nation-states, capitalism encourages militaristic and imperialist

excesses.

10. Capitalism tends to corrupt community ties.

 11. Capitalism hinders the democratization process of contemporary societies, especially
developing ones.

Capitalism is obviously not the univocal matrix of all the ills present in the contemporary world.
There are other clusters of factors at play that fuel racism, ethno-nationalism, male domination,
genocide, war, and other significant forms of oppression. However, even if capitalism is not the
cause of these forms of oppression, it may still be indirectly involved, in that it makes these
problems even more difficult to overcome. Let us see the different thesis proposed by Marx
regarding the future of capitalism.

Thesis 1. The thesis of the long-term non-sustainability of capitalism.

In the long run, capitalism is an unsustainable economic system. Its internal dynamics (“mechanical
laws”) systematically undermine the conditions of its own reproducibility, making capitalism
increasingly vulnerable and, eventually, unsustainable.

Thesis 2. The thesis of the intensification of the anticapitalist class struggle.

The dynamics of capitalist development systematically tend to (a) increase the proportion of the
population - the working class - whose interests are consistently harmed by capitalism and,
simultaneously, (b) increase the collective capacity of the working class to challenge capitalism.
The result is an intensification of the class struggle directed against capitalism.

Thesis 3. The thesis of revolutionary transformation.

To the extent that capitalism as an economic system becomes more and more precarious (thesis 1)
and the main class deployed against capitalism becomes more and more imposing and capable of
challenging it (thesis 2), these social forces of opposition will become strong enough and capitalism
itself weak enough that the institutions designed to protect it are no longer able to prevent its
overthrow.

Thesis 4. The thesis of the transition to socialism.

Given the long-term unsustainability of capitalism (thesis 1) and the interests and capacities of the
social actors organized against this economic system (thesis 2), following the destruction of the
capitalist state on the basis of class struggle (thesis 3), socialism, which is defined as a society in
which the system of production is based on collective property and is controlled by democratic and
egalitarian institutions, is likely to emerge since the collectively organized working class will be in
a strong position to ensure that its interests are well defended in the new post-capitalist institutions.

Thesis 5. The thesis of the advent of communism.

The dynamics of socialist development gradually lead to the strengthening of community solidarity
and a progressive erosion of material inequalities, to the point where the “withering away” of the
state and class society gives rise to a communist society organized according to the principle of
distribution “from each according to his ability, to each according to his need”.

We believe that we are moving toward a path partially anticipated by Marx [14] since we conjecture
that we are moving toward a singular form of market communism, a hybrid system that combines
certain aspects of primitive communism (insofar as greater equality among citizens as peoples of
the earth will emerge) and the best of capitalism in terms of fair allocation of resources under a
market freed from the nefarious powers of the cabal that distorted it. In addition, we shall point out
that it is no doubt wise to return to certain salient features of medieval feudalism. Let us return
briefly with Marx to what he analyzed, undoubtedly partly wrongly, about the transition from
feudalism to capitalism.

Marx has, in fact, highlighted the transition from feudalism to capitalism, in the chapters of capital
devoted to primitive accumulation. A formula summarizes this process quite well: “The capitalist
economic order emerged from the bowels of the feudal economic order. The dissolution of the one
has released the constitutive elements of the other”. We can note that for de, the phenomena of
disintegration of the old society, and of formation of the new one, are not simultaneous. He writes
“… the disintegration of the feudal mode of production had already reached an advanced stage well
before the development of the capitalist mode of production and this disintegration was not
associated with the growth of the new mode of production within the old one”.

8. The argonauts of eternity: Building a healthy transhistorical

capitalism
We defend an archaeofuturist project as understood by Guillaume Faye [15]. It is, in the end, a
question of reconnecting, fragmentarily, with what remains of the best in ancestral traditions by
associating them with new extraterrestrial technologies in order to tear oneself away from
sclerosing egalitarianism and the soothing standardization of individuals. This Machiavellian plan
was orchestrated by the cabal in order to establish a new world order, whose globalist ambition was
to destroy nation states and to eliminate what Carl Schmitt called the “nomos of the earth [16]”, that
is, rootedness, which Simone Weil [17] explained as an absolutely essential human right for the
fulfillment of every human being. The quantum financial system, which is based on the principle of
a blockchain, can be an excellent opportunity for the different peoples of the earth to reconcile
themselves with their roots, not only in a deleterious and fragmenting ethno-nationalist logic but
also in a paradoxically unifying dynamic of “independence in interdependence”, on a global scale.
The emerging quantum technologies and more specifically the revenue share solution set by the
love won society can salutarily allow the sovereignty of peoples as well as individuals to take
precedence and legitimize their particular destinies.

The modern economy, which is essentially based on the very abstract paradigm of the self-
regulating market, as explained by Polyani in The Great Transformation [18], was built, in part, in
opposition to the medieval economy. Precisely because, as Guillaume Travers [19] explains, “the
immense distress from which feudalism was born shares similarities with the current crisis of the
European continent (insecurity, migration, and impoverishment)”. Turning to the medieval economy
is therefore perhaps to look at what awaits us tomorrow.

Travers demonstrates, in effect, that the medieval economy functions by rejecting precisely the 2
presuppositions on which western capitalist modernity is based: individualism and utilitarianism.
Medieval society, on the contrary, exalts the sense of community, personal relationships, reciprocity,
proximity, the common good, and justice. In the medieval economy, the price does not result, for
example, from the abstract adjustment of individual supply and demand on the market but from
social regulation: it is the just price imposed by the profession and the city for the common good.
This refers us to the analysts of the subjectivity of value as understood by the Austrian economists.
In the same way, the medieval economy values the land, the soil, and not monetary wealth, which in
any case was lacking during a large part of the middle ages since the interruption of Mediterranean
trade due to the Muslim conquests and the disintegration of public infrastructures.
Indeed, Guillaume Travers opportunely reminds us that the feudal order constitutes the response to
the chaos propagated by the collapse of the Western Roman Empire, the great migrations of
populations, and the interruption of trade and travel that resulted from it. Feudalism was born “as a
response to this major crisis: everyone sought security at a more local level, closer to home, so that
a progressive remodeling of the relationships of protection and subordination resulted”. The feudal
order is, thus, based less on private property than on a tangle of reciprocal and non-monetary
obligations of assistance, protection, and services, all against a background of territorial
fragmentation and autarky.

Guillaume Travers also shows that the church played an essential role in the condemnation of
wealth for its own sake as well as in the rejection of monetary interest lending. Indeed, wealth
should not be accumulated but rather spent for the benefit of all. The construction of the cathedrals,
which will soon cover Europe, thus, demonstrates that “spiritual interests largely absorbed the
excess wealth”. To have credit is precisely to give credit and to spend instead of behaving like a
usurer, a miser, or a hoarder.

The trifunctional conception of society, inherited from Indo-European antiquity that has been
unveiled by the work of Georges Dumézil and which distinguishes between oratores, bellatores, and
laboratories, also assigns a lesser place to wealth than that occupied by those who put themselves at
the service of the community by their prayers or by paying the blood tax. The feudal order also rests
on a holistic vision of man and society: man is not defined by what distinguishes him from others -
as in individualism - but, on the contrary, by what links him to others. First of all, to Christianity as
well as to the many communities to which he belongs: family, village, town, parish, profession,
county, province, etc. To summarize lapidary, “there is little doubt that the middle ages were not
capitalist,” emphasizes Guillaume Travers, which should obviously be nuanced.

For this, bygone order can “inspire solutions to contemporary problems”, whether they be identity-
related or ecological: a greater territorialization of exchanges and a more community-based
functioning of the economy should make it possible to give more meaning to daily exchanges and to
limit the nuisances associated with free trade and generalized competition. This paradigm is
probably only valid for a limited era of the Hellenic Christian West. Other geographical areas,
starting with the African continent, deserve to see capitalism re-examined in the light of Bantu
philosophies and their concept of ubuntu. We support Michael Tellinger’s [20] contributionist
project for South Africa.

We believe that one of the keys and solutions to get away from the excesses of capitalism, as it has
been practiced in recent decades, is to follow the path opened by Werner Sombart [21]. This great
German thinker prophetically invited already in his century to “come out of the desert of the
modern economic era” and to revive the ethics of the hero rather than that of the merchant. This
project seems to us to be both more just and more viable than that laid down by Mandeville in ‘The
Fable of the Bees, or: Private Vices, Public Benefits’. The subtitle is: Private Vices, Public Benefits.
The book maintains a constant paradox: it is the selfishness of the wealthy that ultimately creates
general affluence, and it is traditional morality that inhibits people and, by preventing them from
acting, impoverishes society. It is, in our opinion, this licentious laissez faire and the resulting
promotion of anomie that has led us to the disasters of neoliberal capitalism, which has contributed
to an increase in inequalities both between nations and within societies (as shown by the evolution
of the Gini coefficient) and which endorsed the Washington Consensus of 1994.

What about class logics in the GESARA NESARA era? In the 19th century, in Capital, Marx
defined 7 social classes.
 1. The financial aristocracy: according to Marx, this is the social class that administers the July
Monarchy, from 1830 to 1848.

2. The industrial bourgeoisie: it controls the means of communication, production, banks,

finance, and land. It is the class that receives the income from the exploitation of the means
of production since it owns them.

3. The merchant bourgeoisie: it occupies professional, administrative, and intellectual

positions, and the petty bourgeoisie corresponds to the sector of small craftsmen, civil
servants, merchants, and low-level wage earners.

4. The petty bourgeoisie: it can have means of production under its ownership, but if it does
not have workers in its charge, it does not exploit anyone: the workshops of artisans and
merchants are a good example. It is a part of the bourgeoisie that already has fewer
resources than the classes above it.

5. The peasantry: they deal with everything that has to do with the fields and agricultural
production.

6. The proletariat: it is made up of the working class belonging to the industrial sector, that is,
unskilled labor.

7. The sub-proletariat: a Marxist term that designates a social class of society that is not aware
of social classes and does not seek to enter into a political struggle due to lack of
organization.

The coming millennium will probably let the class struggle wither away since it is conjectured that
an enormous middle class of wealthy people will emerge because of the redistribution of wealth
allowed by the quantum financial system within the framework of the alliance. However,
antagonisms will undoubtedly emerge that will last on new dynamics. The miraculous power of
GESARA NESARA can only last as long as the structural economic problems, which were
previously stated in a lapidary manner, are addressed intelligently and which lie fundamentally in
the immanence of capitalism, especially when it extends into a galactic economy. This is the reason
why we are working on what we will call the theology of the refoundation of capitalism in order to
allow the development of a fairer economic system for the majority of the population and in the
respect of the singularities of the individuals as well as of the peoples for which GESARA
NESARA offers a formidable opportunity to reach this ethical as well as theological objective.

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Sections

Author information
• 1.Introduction
• 2.Beyond marxism and liberalism: for a school of heterodox quantum economics
• 3.GESARA NESARA as a new economics religion
• 4.The economic apocalypse of the great awakening
• 5.Have we ever been truly capitalist?
• 6.A brief genealogy and overview of NESARA
• 7.The implementation of GESARA NESARA: utopia realized?
• 8.The argonauts of eternity: Building a healthy transhistorical capitalism
References

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Thibaut Dubarry
Submitted: December 26th, 2022 Reviewed: January 19th, 2023 Published: March 22nd, 2023
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