by: Janet Ilacqua




Daddy was a very, very odd little man—possibly a schizophrenic—for all we could figured out. He was a short stony-faced man that rarely smiled or talked very much. His Norweigan/Dutch family had endured quite a bit of disaster—wiped out in a storm in Iceland, and then wiped out in the dust bowl. He grew up in a part of California that just had been frontier 40 years prior. He was stern, stubborn rugged individualist and believed that everyone is responsible for themselves. Daddy had no use for religion. He was a doctor, a scientist, who believed that the human body was basically a machine to be fixed up and mended so that it could back to go to work in the orchards, fast food joints, and canneries of the great Central Valley we lived.


Daddy spent most of his time out in the garage. Daddy’s 2-car garage was a dark huge dusty cavern full of everything under the sun—baby strollers from the 1960, a bullet-loading machine, duck waders for trudging through rice paddies, hunting rifles, boxes of bullets, long board skis, lawn mowers, and big clunky snow shoes strewed everywhere. On the rafters overhead, there was many cardboard boards and wooden crate boxes. No one knew what was in the rafters. Daddy never told anyone what was in his garage, so we had to make up own stories. As my sister said, “There could have been a dead person for all we knew out in the garage.”


As the years wore on, the world around Daddy changed. Sikhs moved into town. Computers replaced adding machines. Long skis became obsolete. Daddy’s garage seemed odder and out-of-place whenever we opened the garage door. In 2000, when Daddy died, we cleaned out the garage and threw everything out on the street. Nowadays, people don’t hunt, ski with long skis, or use adding machines. I passed the house recently. An East Indian family have moved in. The garage is open and airy. Children are playing in the sunlight.


Any discussion of enterprise or prosperity must take place in the context that we are going through a very, very radical worldwide change that will affect every aspect of society, including religion, politics, ethics, etc.Basically, one World is giving way to another World. You have heard the term “New World Order,” the “Age of Aquarius”, the “New Age” used to describe this paradigm shift.Some yogis call it Dwapara Yuga, a 2400-age of Energy. This paradigm shift is not new, but, rather, have been going on in some form for the last 200 years since the Enlightenment.. This evolution is taking many manifestations: globalism, multiculturism, interracial marriages, the ecumenical movement in religions, affirmative actions, and will continue until the whole society has been completely transformed.


What are the concepts embodied in this vision

Old World 				New World 



Analog					Digital



Mechanical				Computer



Matter					Energy



Nationalism				Globalism (One World)



Competition				Cooperation



Secrecy				Openness of Information



Hierachial				Democractic



Man as Master of the			Man as Part of the Environment

Environment						



Racial Segregation			Racial Integration



Cultural Separation			Cultual Integration



Distinct Gender Role Definitions	Gender Role up to Individual



Rules and Regulations			Experimental Approach 



9 to 5 Job 				Entrepeunership



Accepting Facts as Given		Critical Inquiry



Justice					Compassion



Intolerance				Tolerance



Income Inequality			Sharing of Resources



Individualism				Community



Many Religions			Religious Tolerance



Theory					Experience



Private Property			Stewardship over Property				

About The Author Janet K. Ilacqua is a freelance writer based in Tracy, California. She specializes in academic writing and ghostwriting of books and manuals for individuals and small businesses. For more information about her services, check her website at http://www.writeupondemand.com. jilacqua@aol.com