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Change / Adaptation of our Terms & Conditions - May 1st, 2021

As of May 1, 2021, the following changes to our Terms & Conditions apply:

1. Automatic participation in the advertising revenue


2. GLOBAL acceptance for business members

Regarding point 1: Automatic participation in the advertising revenue:

We offer all members automatic participation in our advertising income. This currently corresponds to the absolutely fairest approach of a community (a social medium) worldwide.

The offer of automatic participation in our advertising revenue is specified both on our site and in our terms and conditions, paragraph 8.1. Participation in the advertising revenue.

As we have also pointed out several times in our blog, as well as in the Meeting Point, advertising revenue assumes that something moves - especially in the community, at our Meeting Point. Means: Members present themselves there accordingly, insert posts and regularly visit the Meeting Point. Only in this way will it be interesting for companies and our Business Members to advertise and only then can everyone participate in the advertising income.

Based on previous experience, this means that there is predominantly a lack of interest on the part of the existing members to take care of our meeting point, we are changing this offer and this paragraph as follows:

The automatic participation in the advertising income and its percentage increase due to successful friend invitations applies exclusively to members who

  • insert a photo AND a background image at the Meeting Point;
  • complete their profile at the platform and the Meeting Point
  • make a (even if only small) contribution (text, photo, video, etc.) at least once a week.

See also our Terms & Conditions, paragraph 8.1. Participation in the advertising revenue.

Regarding point 2: GLOBAL acceptance for business members

As also repeatedly mentioned on our site and in particular in our Terms & Conditions, paragraph 12.7. Prices Policy, Business Members had to accept a minimum of 25% (twenty-five percent) of the sales price in GLOBAL for each offer.

This was true for the first 10 (ten) insertions.
From the 11th (eleventh) to the 20th (twentieth) insertion there was a minimum acceptance of at least 35% (thirty-five percent) in GLOBAL and from the 21st (twenty-first) insertion a minimum of 50% (fifty percent).

These minimum acceptances will be changed with immediate effect:

  • from now on there is only a minimum GLOBAL acceptance of 10% (ten percent) and this for ALL insertions without restrictions
  • all other acceptance percentages remain as before, but can now be freely selected by every Business Member.

    See also Terms & Conditions, paragraph 12.7. Pricing policy


Most people always believe they are the captains of their lives.
In fact, most of them are just plain passengers!

Probably this message has not yet got through to you.
During the last few months, all the media have been largely occupied with another topic.

Old recipe of the (actual) leaders of the world (and these are NOT the governments you have elected): Draw the attention of the masses to a certain thing or better a (allegedly) serious problem and you have the opportunity to implement your true goal in the background unobserved.

And that's exactly how it has already happened.


The relevant reports on the new plans of the central banks are scarce, vague and are almost completely drowned in the current pandemic crisis.

However, anyone who (has) followed my videos, blog posts or social media contributions to some extent knows that I pointed out a long time ago that the central banks were considering abolishing cash and creating a digital world currency. I underpinned this with the mention of various books, in particular the German books “Bargeldverbot” (Cash Ban) by Dr. Ulrich Horstmann and Prof. Dr. Gerald Mann, as well as "Geld war gestern" (Money was Yesterday) by Christine Koller and Markus Seidel.

In the meantime, the time has come and new money will be introduced in 2021!

The course for this has long been set. SECRET NEGOTIATIONS at the highest levels of finance went on throughout 2020, unnoticed by the public.

The presidents of the 7 most important central banks met again and again in Basel, such as

  1. US Central Bank – FED
    2. European Central Bank – ECB
    3. Bank of England – BoE
    4. Bank of Canada – BoC
    5. Bank of Japan – BoJ
    6. Swiss National Bank – SNB
    and the
    7. Swedish National Bank.

The worst has come to the worst on October 9th, 2020: the 7 central banks published the explosive final declaration which deals with a new financial system.
Quote: “A whole new kind of money!” End of quote.

It was explained that the well-known currency names will be retained, for example, "New Dollar", "New Euro", "New Franc", "New Yen", etc. and that these are all about


something we could still live with, but there are some decided, disturbing similarities such as

  • the ESTABLISHMENT OF COMPULSORY ACCOUNTS for all private individuals and companies at the respective central banks (everyone must set up such a compulsory account);

even this might not be so tragic, it doesn't really matter where one has his bank account, but there is much worse to come, namely

  • The PREVIOUS STATE DEPOSIT GUARANTEES ARE FALLING AWAY, means: there is no longer any protection for the respective credit balance


  • INTEREST CAN BE UP TO MINUS FIVE PERCENT (-5%!!!) at any time without prior notice or subsequent objection. MINUS 5 PERCENT NEGATIVE INTEREST!!!

Preparations for the final implementation are already under way in Washington, London, Stockholm and Brussels.

Well, and if you still don't believe all of this, you should read the "Banking for all act" passed in Washington more closely: https://www.congress.gov/bill/116th-congress/senate-bill/3571/ text


The corresponding introduction will take place at short notice, but the complete changeover will take some time.

This means: Time to place your full trust in us and finally to decide in favor of the Easy Life Community and GLOBAL and to act accordingly.


Well, on the one hand, the central banks will NOT give you any money like we do, on the contrary, they will even take some away from you: NEGATIVE INTEREST.

And: unlike us, there will be NO deposit insurance in the future. We, on the other hand, have based our GLOBAL on the gold value and even hedged it with a 5% stop-loss order.

In other words:

  1. if you have not registered yet or completed your registration, in particular the legally required KYC (know your customer - clear identification by means of a copy of your passport or ID and photo), do so at last;

  2. inform your friends about these serious interferences in their finances and invite them to ELC


  3. process your (non-food) purchases via ELC - even if they seem so small (e.g .: daily use / consumables = product request form).

Protect yourself and your friends from what's coming your way - NOW!

We wish you success!


How much have you spent on (non-food) purchases in the past three months?

Hi, I have a question for you:

How much have you spent on (non-food) purchases in the past three months?
100, 200, 300 euros/dollars or (much) more?

That’s a lot of money, right?

Well, you could have easily saved that as a member of the Easy Life Community.

Because, as a member of the Easy Life Community, you can partly pay with our own crypto currency, GLOBAL, which we distribute to you free of charge every month, and you will be reimbursed for the part you pay in national currency.

You will receive a minimum of 30% of the price you pay in national currency - even as a standard - refunded.
If you only have 5 successful invitations, you will get 80% back.
If one of these 5 is a business member, you will receive the full purchase price back in national currency.

The question now is: do you want to continue to waste your money, or do you take the time to look at what the Easy Life Community has to offer and use your money for more interesting things.

Sure, you look in our shop and you won't find anything that interests you, what you need.But there is our product inquiry form.
So, send us a request for whatever you need, including regularly recurring consumables, and we will try to meet your needs under the above conditions.

Does this sound interesting enough to you?
Just give it a try.



In an article in the “Berlinische Monatsschrift” in 1783 it was complained that no one had tried to answer this important question. This first provoked Moses Mendelssohn to respond and subsequently triggered a fundamental debate.
Kant's classic answer - 1784 - has remained formative for understanding the Age of Enlightenment to this day.


You should take the time and read it!


Enlightenment is man's release from his self-incurred immaturityImmaturity is man's inability to make use of his understanding without direction from another. This immaturity is self-imposed when its cause lies not in lack of reason but in lack of resolution and courage to use it without direction from another. Sapere aude! "Have courage to use your own reason!" -- that is the motto of enlightenment.

Laziness and cowardice are the reasons why so great a portion of mankind, after nature has long since discharged them from external direction (naturaliter maiorennes [those who come of age by virtue of nature]), nevertheless remains under lifelong tutelage, and why it is so easy for others to set themselves up as their guardians. It is so easy not to be of age. If I have a book that understands for me, a pastor who has a conscience for me, a physician who decides my diet, and so forth, I need not trouble myself. I need not think, if I can only pay -- others will easily undertake the irksome work for me. That the step to competence is held to be very dangerous by the far greater portion of mankind (and by the entire fair sex) -- quite apart from its being arduous is seen to by those guardians who have so kindly assumed superintendence over them. After the guardians have first made their domestic cattle dumb and have made sure that these placid creatures will not dare take a single step without the harness of the cart to which they are tethered, the guardians then show them the danger which threatens if they try to go alone. Actually, however, this danger is not so great, for by falling a few times they would finally learn to walk alone. But an example of this failure makes them timid and ordinarily frightens them away from all further trials.

Thus it is very difficult for any single individual to work himself out of the life under tutelage which has become almost his nature. He has come to be fond of his state, and he is for the present really incapable of making use of his reason, for no one has ever let him try it out. Statutes and formulas, those mechanical tools of the rational employment or rather misemployment of his natural gifts, are the fetters of an everlasting tutelage. Whoever throws them off makes only an uncertain leap over the narrowest ditch because he is not accustomed to that kind of free motion. Therefore, there are few who have succeeded by their own exercise of mind both in freeing themselves from incompetence and in achieving a steady pace.

But that the public should enlighten itself is more likely; indeed, if only freedom is granted, enlightenment is almost sure to follow. For there will always be some independent thinkers, even among the established guardians of the great masses, who, after throwing off the yoke of tutelage from their own shoulders, will disseminate the spirit of the rational appreciation of both their own worth and every man's vocation for thinking for himself. But be it noted that the public, which has first been brought under this yoke by their guardians, forces the guardians themselves to remain bound when it is incited to do so by some of the guardians who are themselves capable of some enlightenment -- so harmful is it to implant prejudices, for they later take vengeance on their cultivators or on their descendants. Thus the public can only slowly attain enlightenment. Perhaps a fall of personal despotism or of avaricious or tyrannical oppression may be accomplished by revolution, but never a true reform in ways of thinking. Farther, new prejudices will serve as well as old ones to harness the great unthinking masses.

Nothing is required for this enlightenment, however, except freedom, and indeed the most harmless among all the things to which this term can properly be applied. It is the freedom to make public use of one's reason at every point. But I hear on all sides, "Do not argue!" The Officer says: "Do not argue but drill!" The tax collector: "Do not argue but pay!" The cleric: "Do not argue but believe!" Only one prince in the world [Frederick II (the Great) of Prussia] says, "Argue as much as you will, and about what you will, but obey!" Everywhere there is restriction on freedom. Which restriction is an obstacle to enlightenment, and which is not an obstacle but a promoter of it? I answer: The public use of one's reason must always be free, and it alone can bring about enlightenment among men. The private use of reason, on the other hand, may often be very narrowly restricted without particularly hindering the progress of enlightenment. By the public use of one's reason I understand the use which a person makes of it as a scholar before the reading public. Private use I call that which one may make of it in a particular civil post or office which is entrusted to him. Many affairs which are conducted in the interest of the community require a certain mechanism through which some members of the community must passively conduct themselves with an artificial unanimity, so that the government may direct them to public ends, or at least prevent them from destroying those ends. Here argument is certainly not allowed -- one must obey. But so far as a part of the mechanism regards himself at the same time as a member of the whole community or of a society of world citizens, and thus in the role of a scholar who addresses the public (in the proper sense of the word) through his writings, he certainly can argue without hurting the affairs for which he is in part responsible as a passive member. Thus it would be ruinous for an officer in service to debate about the suitability or utility of a command given to him by his superior; he must obey. But the right to make remarks on errors in the military service and to lay them before the public for judgment cannot equitably be refused him as a scholar. The citizen cannot refuse to pay the taxes imposed on him; indeed, an impudent complaint at those levied on him can be punished as a scandal (as it could occasion general refractoriness). But the same person nevertheless does not act contrary to his duty as a citizen, when, as a scholar, he publicly expresses his thoughts on the inappropriateness or even the injustices of these levies, Similarly a clergyman is obligated to make his sermon to his pupils in catechism and his congregation conform to the symbol of the church which he serves, for he has been accepted on this condition. But as a scholar he has complete freedom, even the calling, to communicate to the public all his carefully tested and well meaning thoughts on that which is erroneous in the symbol and to make suggestions for the better organization of the religious body and church. In doing this there is nothing that could be laid as a burden on his conscience. For what he teaches as a consequence of his office as a representative of the church, this he considers something about which he has not freedom to teach according to his own lights; it is something which he is appointed to propound at the dictation of and in the name of another. He will say, "Our church teaches this or that; those are the proofs which it adduces." He thus extracts all practical uses for his congregation from statutes to which he himself would not subscribe with full conviction but to the enunciation of which he can very well pledge himself because it is not impossible that truth lies hidden in them, and, in any case, there is at least nothing in them contradictory to inner religion. For if he believed he had found such in them, he could not conscientiously discharge the duties of his office; he would have to give it up. The use, therefore, which an appointed teacher makes of his reason before his congregation is merely private, because this congregation is only a domestic one (even if it be a large gathering); with respect to it, as a priest, he is not free, nor can he be free, because he carries out the orders of another. But as a scholar, whose writings speak to his public, the world, the clergyman in the public use of his reason enjoys an unlimited freedom to use his own reason to speak in his own person. That the guardian of the people (in spiritual things) should themselves be incompetent is an absurdity which amounts to the eternalization of absurdities.

But would not a society of clergymen, perhaps a church conference or a venerable presbytery (as they call themselves among the Dutch), be justified in obligating itself by oath to a certain unchangeable symbol in order to enjoy an unceasing guardianship over each of its numbers and thereby over the people as a whole, and even to make it eternal? I answer that this is altogether impossible. Such contract, made to shut off all further enlightenment from the human race, is absolutely null and void even if confirmed by the supreme power, by parliaments, and by the most ceremonious of peace treaties. An age cannot bind itself and ordain to put the succeeding one into such a condition that it cannot extend its (at best very occasional) knowledge, purify itself of errors, and progress in general enlightenment. That would be a crime against human nature, the proper destination of which lies precisely in this progress and the descendants would be fully justified in rejecting those decrees as having been made in an unwarranted and malicious manner. The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself. Now such religious compact might be possible for a short and definitely limited time, as it were, in expectation of a better. One might let every citizen, and especially the clergyman, in the role of scholar, make his comments freely and publicly, i.e. through writing, on the erroneous aspects of the present institution. The newly introduced order might last until insight into the nature of these things had become so general and widely approved that through uniting their voices (even if not unanimously) they could bring a proposal to the throne to take those congregations under protection which had united into a changed religious organization according to their better ideas, without, however hindering others who wish to remain in the order. But to unite in a permanent religious institution which is not to be subject to doubt before the public even in the lifetime of one man, and thereby to make a period of time fruitless in the progress of mankind toward improvement, thus working to the disadvantage of posterity -- that is absolutely forbidden. For himself (and only for a short time) a man may postpone enlightenment in what he ought to know, but to renounce it for posterity is to injure and trample on the rights of mankind. And what a people may not decree for itself can even less be decreed for them by a monarch, for his lawgiving authority rests on his uniting the general public will in his own. If he only sees to it that all true or alleged improvement stands together with civil order, he can leave it to his subjects to do what they find necessary for their spiritual welfare. This is not his concern, though it is incumbent on him to prevent one of them from violently hindering another in determining and promoting this welfare to the best of his ability. To meddle in these matters lowers his own majesty, since by the writings in which his own subjects seek to present their views he may evaluate his own governance. He can do this when, with deepest understanding, he lays upon himself the reproach, Caesar non est supra grammaticos  [Ceasar is not above the grammarians]. Far more does he injure his own majesty when he degrades his supreme power by supporting the ecclesiastical despotism of some tyrants in his state over his other subjects.

If we are asked, "Do we now live in an enlightened age?" the answer is, "No ," but we do live in an age of enlightenment. As things now stand, much is lacking which prevents men from being, or easily becoming, capable of correctly using their own reason in religious matters with assurance and free from outside direction. But on the other hand, we have clear indications that the field has now been opened wherein men may freely deal with these things and that the obstacles to general enlightenment or the release from self-imposed tutelage are gradually being reduced. In this respect, this is the age of enlightenment, or the century of Frederick [the Great].

A prince who does not find it unworthy of himself to say that he holds it to be his duty to prescribe nothing to men in religious matters but to give them complete freedom while renouncing the haughty name of tolerance, is himself enlightened and deserves to be esteemed by the grateful world and posterity as the first, at least from the side of government, who divested the human race of its tutelage and left each man free to make use of his reason in matters of conscience. Under him venerable ecclesiastics are allowed, in the role of scholar, and without infringing on their official duties, freely to submit for public testing their judgments and views which here and there diverge from the established symbol. And an even greater freedom is enjoyed by those who are restricted by no official duties. This spirit of freedom spreads beyond this land, even to those in which it must struggle with external obstacles erected by a government which misunderstands its own interest. For an example gives evidence to such a government that in freedom there is not the least cause for concern about public peace and the stability of the community. Men work themselves gradually out of barbarity if only intentional artifices are not made to hold them in it.

I have placed the main point of enlightenment -- the escape of men from their self-imposed immaturity -- chiefly in matters of religion because our rulers have no interest in playing guardian with respect to the arts and sciences and also because religious incompetence is not only the most harmful but also the most degrading of all. But the manner of thinking of the head of a state who favors religious enlightenment goes further, and he sees that there is no danger to his lawgiving in allowing his subjects to make public use of their reason and to publish their thoughts on a better formulation of his legislation and even their open-minded criticisms of the laws already made. Of this we have a shining example wherein no monarch is superior to him we honor.

But only one who is himself enlightened, is not afraid of shadows, and has a numerous and well-disciplined army to assure public peace, can say: "Argue as much as you will, and about what you will, only obey!" A republic could not dare say such a thing. Here is shown a strange and unexpected trend in human affairs in which almost everything, looked at in the large, is paradoxical. A greater degree of civil freedom appears advantageous to the freedom of mind of the people, and yet it places inescapable limitations upon it. A lower degree of civil freedom, on the contrary, provides the mind with room for each man to extend himself to his full capacity. As nature has uncovered from under this hard shell the seed for which she most tenderly cares -- the propensity and vocation to free thinking -- this gradually works back upon the character of the people, who thereby gradually become capable of acting freely; finally, it affects the principles of government, which finds it to its advantage to treat men, who are now more than machines, in accordance with their dignity.

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