Whether it's spiritual or not, I think most people largely agree with the idea that economic growth is necessary. While there are some who believe that "money is not needed," this idea that money disappears is at least a minority view at the present time.

My basic idea is based on historical facts that occurred in a sphere of co-prosperity that originated in Japan and spread along the Pacific coast of a certain timeline. However, since this is a story from another timeline, it is difficult to prove, but based on the assumption that it exists, I will explain its form from now on.


In the sphere of co-prosperity (in several of its timelines), the monetary economy shifted from a mineral-based system to a paper-based system at a relatively early stage. As a result, something very interesting happened in the sphere of co-prosperity. In the first few generations, people worked to earn money and food, just like in modern times. However, at a certain point, people began to accumulate enough money to be more than sufficient. Prices stabilized, currency flowed abundantly, and while most people became wealthy, there was no inflation, and prices remained stable. People continued their family businesses based on the spirit of helping others, even though they already had enough money.

In particular, people continued to work even though famous people in the local area, or village elders like the village chief who were respected, held a lot of money. Other people thought, "Those respected and famous people, or the village mayor, should be able to quit their jobs anytime because they have more money than us, but they are working hard." It seems that the Japanese tendency to adjust to each other worked in a positive direction.

This phenomenon contradicts Western Keynesian economics. At that time, the sphere of co-prosperity extended to every corner of the Pacific region, including China and South Korea, and even included the central and western parts of the United States. Roughly, the Appalachian Mountains were the boundary, and the eastern side was a colony of European countries, where slavery was not abolished and was used. In contrast to the hellish conditions in the eastern United States and Africa, which were dominated by European countries, the Pacific coast region centered on Japan was a paradise with no slavery, and food was shared and free, so no one starved.

In the "heavenly" realm, the concept of shared resources and free food became established relatively early, around 1600 years ago. However, this led to economic activities being focused on goods and luxury items, and land was stably passed down through generations, limiting the places where money could be spent.

Based on Keynesian economics, there is a concept of price equalization and the relationship between wealth and production. However, this may be true for the greedy people of the West, but it did not apply in this timeline. Simply put, prices stabilized, and people stopped spending money, leading to everyone accumulating a large amount of money. The people of the "heavenly" realm, of course, did not know about Keynes, so the historical reality was that prices stabilized while people accumulated wealth, as described above.

After several generations since the establishment of the "heavenly" realm, when people, resources, and money were abundant, people suddenly realized that they had a lot of money in their homes. When they asked others, they found that other households also had a lot of money in their homes, and the situation was similar. Since food was freely shared and there was not much need to spend money, people started to accumulate money even if they didn't need it.

Then, people started saying things like, "Hey, I have a lot of money in my house..." "Yeah, me too." "I think I can live even if I quit my job." "Well, maybe..." However, for some reason, people did not quit their jobs. "Even though we can quit financially, we are not the only ones with money. Everyone is in the same situation. And even though everyone has a lot of money, no one is quitting their job. If I quit this job, everyone will be in trouble. Since there are people who need it, we have to continue working," and everyone started thinking the same way, creating a common consciousness. Afterwards, for generations, people would say things like, "After all, there are people who would be troubled if I didn't do this job."

In the "heavenly" realm, resources such as the sea and mountains were recognized as common assets. For example, when fishing, people would not take more than necessary, and when mining, they would not take more than necessary. Unlike today, where anything can be obtained if there is enough money, it became a system where one had to convince the administrator of the need for something before obtaining it. If someone tried to catch a lot of fish, they would have to explain "why they needed to catch so many," and if they exceeded the allotted amount, it would not be allowed. Similarly, when it came to minerals, it was necessary to explain what they would be used for.

Therefore, the fish resources within the sphere of co-prosperity were well-maintained, and even the mineral resources were abundant enough to last for hundreds of years.

It was not a situation where, like today, one could take as much fish as they could, as long as they had the money. There was a system and a framework that set limits, but more importantly, the people who worked within that system needed to be convinced that they would expend more effort than their current workload. Nowadays, one might pay a lot of money to gather a large number of people or machines, but within the sphere of co-prosperity, the workers were relatively fixed, with generations of families managing the operations. Therefore, the basic principle was to maintain a stable production volume, and to obtain additional resources, it was necessary to convince the workers of the need for it.

This had both good and bad aspects. In particular, European countries that were far away and did not fully understand the situation often tried to purchase large quantities of resources, but the sphere of co-prosperity would often respond with, "Why do you need so much? You don't need that much," making it difficult for them to obtain the resources. European merchants likely felt stressed by this. There was a common perception among the people within the sphere of co-prosperity that "European merchants are greedy and are trying to obtain large quantities of resources to make money; they are dishonest people." Therefore, requests for large quantities of resources were often not taken seriously.

In this way, while the sphere of co-prosperity had aspects that were inflexible and troublesome, it essentially allowed people to live their lives by doing their assigned work and serving others.

I believe that this could be a model for Japan and the world to strive for in the future.

First, we need to ensure that money flows sufficiently throughout the world, and then stabilize prices. Instead of pursuing price equilibrium as in Keynesian economics, we need to create a situation where everyone has enough money. At that time, greedy people in the West may try to manipulate prices and create a situation where people are constantly short of money, but if we can resist those tactics and prices remain stable, and people begin to work with a sense of obligation and service, like in the sphere of co-prosperity, then the current capitalist economy can evolve into a sphere of co-prosperity economy.

From that perspective, the fact that Japan has been economically prosperous while also experiencing stable prices and deflation has actually been a positive trend. After all, the sphere of co-prosperity originated in Japan in that timeline. If deflation and price stability occur on a wider global scale, and if a certain number of people continue to maintain a sense of obligation and service, then we can move closer to an ideal state.

When looking at the world, Japanese phenomena are often perceived as being in a bad situation, and many countries around the world are wary of avoiding a deflationary growth similar to Japan. It is important to ensure that Japan's resources are not excessively taken by people driven by the desires of other countries, and that many regions of the world achieve a situation where wealth accumulates while prices remain stable.

Economists and politicians may consider this state to be a problem, and may think that it is a bad situation where the economy does not grow. However, looking at the situation in the "共栄圏" (Sphere of Co-prosperity), it becomes clear that price stability and wealth accumulation are not problematic.

The capitalist economy that is occurring on a global scale will gradually transition to a "共栄圏" economy, which takes Japan as a model.

However, the "共栄圏" was not always successful. Some people lacked a sense of contributing to others, and ended up feeling stressed by a sense of obligation while doing their jobs. This resentment accumulated internally and may have contributed to the stagnation of the "共栄圏." Even in an ideal society where people do not suffer from food shortages, there were many people who were bound by obligations and performing traditional jobs passed down through generations. As you can see in Kyoto, people often used a combination of "honesty" and "formality," and while seemingly contributing to others, many people were actually experiencing a lot of stress. In such a society, the people receiving services become very careful. For example, when someone receives a meal at a restaurant, the person eating often adopts a very humble posture, sometimes nervously, and the money seems like just a formality. Often, money was not even requested, and when someone came and said, "Um, the money...", the restaurant owner would often say something like, "Oh? Ah, the money. Just leave it somewhere." While it was a world where people could live without worrying about money, it was also a world where the people receiving services had to be very careful. Basically, a society where people do not go hungry is a good society, but a society where the people receiving services become nervous is not ideal.

In the past, the "共栄圏" was created in a certain timeline, and the administrator of that timeline judged that it was necessary to put that timeline on hold. Indeed, while people became physically wealthy and hunger disappeared, it was noticed that people's hearts were becoming hardened. Therefore, the timeline was temporarily put on hold, and a course was set in the opposite direction, towards a direction where money has a very strong influence. One example of this is the current capitalist society. In the current timeline, money has a very strong power, and in most cases, people can receive services as long as they have money, which is quite the opposite of the "共栄圏."

Both are quite extreme stories. The idea of creating and managing a shared resource, like the "Kyouryuuken," where people can use what they need, is also something I think could be beneficial. What happened in the Kyouryuuken actually happened within that timeline, so it's not related to ideology. It may seem like the events in the Kyouryuuken are communist, but the concept of communism itself didn't emerge in the Kyouryuuken, it just naturally developed. Furthermore, even if the concept of communism were to emerge, if the people managing it are greedy, they would only accumulate wealth for themselves. The reason the Kyouryuuken timeline worked well is because it was managed and operated by Japanese people.

In that sense, ideology is relatively flexible. Whether it's capitalism or communism, if Japanese people manage it, it could create a world based on sharing, like the Kyouryuuken of the past, where no one goes hungry. Conversely, whether it's capitalism or communism, if greedy Westerners manage it, they will accumulate wealth, leading to the kind of selfish and materialistic society we see in the world today.

In order to achieve such a Kyouryuuken in the future, what is necessary above all is a Japanese way of thinking. It is impossible to create a Kyouryuuken based on Western ideas and Keynesian economics, which focus on making a lot of money. That's when we can see what kind of leader Japan needs. While I don't know who that leader specifically is yet, there are certainly many people who cannot be leaders of the Kyouryuuken. I think that, in a sense, someone who is economically illiterate might be better suited to be the next generation's leader of the Kyouryuuken. The basic concepts of MBAs are based on economics that pit people against each other and provide salaries that are "just enough to survive." This is a competitive approach, and the idea is that workers can be controlled because they don't have enough money. This is the opposite of the Kyouryuuken's philosophy. Therefore, the current leaders of major companies are not necessarily suitable to be the next generation's leaders.

The Kyouryuuken was founded by a rare type of person, like a Sengoku warlord, so it is difficult to create the same foundation in the current era. However, it is possible to create an economic zone among some regions and people who share common values, based on a strong economic foundation.

To achieve this, one possible strategy is to accumulate wealth through investment, rather than management. When it comes to management, it inevitably leads to an MBA-like way of thinking. However, with investment and IPOs, it is possible to double wealth beyond the framework of MBAs. By then, we can circulate the wealth accumulated through investment into economic activities, creating a situation where there is no shortage of money. In this way, a society can be created where people continue to work not for money, but "because others need it."

When you imagine a world without money, you might think of a world where people don't work and are always in a "Fire" state, constantly playing. However, in the Kyōei-ken, there was no public obligation to work (although some people did spend their time that way). Basically, people were engaged in some kind of labor. Therefore, the goal is not to be in a "Fire" state, but to create a society where people continue to work with a sense of service.

In reality, people who didn't work and just played were looked down upon in the Kyōei-ken. They were constantly asked how they were serving society. For example, when staying at an inn, the innkeeper might ask, "What kind of work are you doing?" If you answered, "I'm not doing anything," you might even be refused accommodation. This was also evident in transactions. You had to explain what you were doing and get the other party to understand. It was rare for transactions to happen simply because someone had money. The exception was food. Unprocessed ingredients were free, and even meals served in restaurants typically only required paying for the labor involved in preparing them. Many restaurants didn't even require payment. In everyday life, a person's status and credibility were valued more than money.

The Kyōei-ken could be said to be a harsh world for those who wanted to live a life of leisure. There was a strong sense of shame, and people continued to work because they didn't want to be seen as lazy. Ideally, people should work out of a sense of service, but it seems that the sense of shame was also a reason why people continued to work.

In the underlying structure, it is necessary to enlighten and guide people to transition from a society maintained by a sense of shame to one based on a sense of service.

When people become financially stable, their lives are secure, they become emotionally rich, and they are filled with love, a sense of service emerges. When more and more people become like that, a society based on service will be born. That is the direction that the world should aim for in the future.

▪️More important than being free from money

Therefore, things like "high energy," "not enough money," or "being poor," which are often talked about in the world, are secondary.

A "new world" requires many people who can fulfill their own roles, be aware of their purpose, and serve others, even without money. Otherwise, how can we maintain the infrastructure and essential goods, including luxury items, that this world needs?

This was also a problem in the timeline where Japan was at the center of a sphere of co-prosperity, but because it happened in an era when information was not as readily available as it is now, even if people had a lot of money, not many people quit their jobs or roles. In that society, people who stepped outside the social framework lost respect, so people chose honor over freedom and leisure, and continued their own work, which was often a family business.

Farmers continued to grow vegetables and fruits, and there were also samurai and merchants who continued their roles in that era. Even in an era where money became less important, the role itself continued.

If a major economic transformation occurred in the world today, and it became the case that money was almost not needed for infrastructure, houses, and food, what do you think would happen? Many people would quit their jobs, and the infrastructure would collapse. Therefore, a situation where money is scarce, like the current one, may be better for the world.

If this were to happen in a sphere of co-prosperity centered on Japan and Japanese culture, as in one timeline, it would take on a different form, and people would continue their work because of the reason that "others need it." This has actually happened in a certain timeline, so it is relatively easy to reproduce, but if it were to happen in the Western world, the infrastructure would not be maintained.

Therefore, it is not that "an energy revolution will lead to an ideal society," as some people say. It is simply a story of more and more people being unable to earn money and not being able to eat. The situation will become even more tragic than it is now. The energy industry creates a lot of demand and economy, and in this world that relies on money, the collapse of the energy industry would lead to an expansion of the impoverished population.

Nor is it a story like "people will no longer struggle with money because of cryptocurrencies." Even if people have money, if no one runs the essential infrastructure and stores that are necessary for life, this society will collapse.

These kinds of stories about "things becoming cost-free" are usually just about people wanting to get rich and make things easy for themselves. The majority of people want to maintain their convenient lives as they are, even if they are hungry, and do not want to spend money, but if the infrastructure collapses, such a dream will not come true.

- As a fundamental premise, the idea of sharing can be established among people.
- And, based on that fundamental premise, people gradually begin to have more and more money.
- Then, even though people have a lot of money, they continue to work for others.

This ideal world can only be realized through these three stages.

Since there are many agricultural products, people will start sharing them.

People worry about their lives in old age, so they get married and have many children to prepare for the future. However, if everyone's life is sufficiently guaranteed without marriage or children, the number of people who choose marriage and having children, which are troublesome, will decrease, and the population problem will be resolved.

In fact, in the timeline of this prosperous realm, the population did not increase much, and when officials investigated the cause, they analyzed that people may not feel much benefit from getting married and having children, and that they are choosing to live freely, tired of only experiencing difficulties. Based on this result, it can be said that the population problem can be naturally resolved through the methods of the prosperous realm.

When this state is reached, people suddenly realize, "Hey, we can live perfectly well without taking so many resources from the Earth." They then stop overproduction, and the Earth's environment becomes rich again.

Then, people involved in the energy industry will also realize, "Hey, we have been suppressing free energy all along, but people can live well even with free energy. What have we been doing all this time?" They will realize this, and the energy problem will be resolved.

The fish in the ocean will no longer be excessively taken, and they will only take what is necessary, and their populations will recover.

As you can see, visible problems are often surprisingly easy to solve if the mental aspect is resolved.

▪️The era when professions become fixed.

In this way, the sharing world is realized only when wealth accumulates and people are no longer worried about food, clothing, and shelter, and only when people do not quit their jobs. And soon, the era when professions become fixed will come.

When the motivation to work to satisfy food, clothing, and shelter disappears, what remains is the motivation of "someone will be troubled if I'm not there" and "there are people who will be troubled if I quit my job." In addition, self-esteem such as "I am doing ⚪︎⚪︎" and "I am in the position of ⚪︎⚪︎" will be added.

On the other hand, there is also a feeling of "I can't quit because ⚪︎⚪︎ is not quitting," while looking sideways at people who are more important, respected, or much richer. However, basically, the above two motivations are what keep people working.

It becomes important to maintain this basic principle not only in one's own life but also in interactions with others.

・I am doing my job because someone wants to do it. I continue working because if I quit, someone specific would be in trouble.
・I can publicly state my position, which can change how others perceive me. This is beneficial to me.

For example, when traveling in the "共栄圏" (Kyoei-ken) timeline, I am always asked, "What do you do?" The answer I give can change how the innkeeper perceives me, from "You're just here playing around without fulfilling any obligations" to "You're a respectable person." This also affects the specific services I receive.

In the current world, the principle is that services are the same as long as you pay the money. However, in the "共栄圏," the value of money itself was very low, and the provision of services often changed based on the situation. The person's credit, their behavior in the moment, and their profession, family background, or social status were important. Respectable people received appropriate services, while others received just adequate service. People in the "共栄圏" naturally accepted this flexible approach to service.

In reality, this was a negative aspect of the "共栄圏" because it involved arbitrary judgments, which led to various conflicts. I believe that in this timeline, there have been approximately 100 years (especially after the war) dedicated to learning about equal service (particularly for Japanese people).

Despite these negative aspects, if we learn from what happened in the "共栄圏," it seems that when there is an abundance of money, the choices of professions become narrower, and professions become more fixed. While we can now pursue various jobs, in the future, professions may settle into certain areas. The motivation of "making money" diminishes, and the aspect of "contributing by doing what I can now" becomes stronger.

At that point, what becomes increasingly important is "whether or not I like that job." While it is also important to be good at the job, what is fundamentally more important is whether or not you like it. The jobs that are continued when there is an abundance of money are those that are to some extent good at, and even more so, those that are to some extent liked.

However, if you try to change jobs after a world where money is abundant, the job market's flexibility will likely decrease by then. Therefore, it's better to change jobs sooner rather than later. Eventually, as money becomes abundant, professions will naturally become more socially fixed, and this is a change that will likely occur within a person's lifetime, even though it's a relatively long period.

Therefore, I think it's better to prioritize "doing a job you like," even if it's a little difficult now.

And then, when money becomes abundant and you no longer have to worry about food, clothing, and shelter, and when jobs become more fixed, doing a job you like will be a significant advantage.

If you're doing a job you don't want to do when jobs become fixed, you might end up quitting, and while you might not have to worry about food, clothing, and shelter, you might completely lose your sense of self and your mental state might become difficult.

Therefore, even now, (even if it's just a hobby), it's a good idea to find a job you want to do, or to develop your skills through hobbies or work.