 
The Desideratum

by

G. Lewis Bauman

Copyright © 2014 G. Lewis Bauman

Third Revision July, 2018

Smashwords Edition

See also:

Revolt!

by

G. Lewis Bauman

Copyright 2017 G. Lewis Bauman

Second Revision June 2018

Smashwords Edition

Thank you for downloading this free ebook. This ebook may be reproduced, copied and distributed for non-commercial purposes, provided the book remains in its complete form. It may also be freely quoted from, providing the proper credit is given. In each case, please acknowledge Smashwords Self Publishing for making this book possible and giving it the wide-spread availability it enjoys.

This work is dedicated to the under-appreciated and oppressed women of the world and all, living and dead, who have helped to give this book its form and substance.

### TABLE OF CONTENTS

INTRODUCTION

CHAPTER 1: THE UNIFIED EDIFICE OF UNDERSTANDING

CHAPTER 2: HOW FALSE BELIEFS DESTROY LIVES AND NATIONS

False Spiritual Beliefs (Religionism) / False Moral Beliefs / False Economic Beliefs / False Political Beliefs / The Specter of Mass Psychosis

CHAPTER 3: THE PROVIDENTIAL LAWS OF REALITY AND TRUTH MUST DOMINATE IN ALL MATTERS OF SPIRITUAL AND SOCIAL IMPORTANCE

The Battle Between Reality and Fantasy / The Path to Salvation

CHAPTER 4: THE HOUSE OF THE DIVINE ESSENCE

The Declaration / The Twenty-eight Central Pillars

CHAPTER 5: THE UNIVERSAL AND UNIFYING MORALITY, THE PERSONAL PRONOUNS, AND CHARACTER DESTROYING ATTRIBUTES

Succumbing to Addictions / The Lack of Sexual Responsibility / The Unrestrained Use of Foul and Abusive Language / Excessive Pride / Low Resistance to a Crowd Bent on Immoral or Reckless Behavior (Including Peer Pressure) / Effrontery / Belligerence, Bullying, and Assault / Criminal Activity / Bigotry / Hatred / Poor Work Habits and the Excessive Love of Leisure / Failing to Learn to the Best of One's Ability / Poor Driving Habits / Poor Exercise Habits / Poor Eating Habits / Little or No Feeling for Moral Duty

CHAPTER 6: THE FIRST PERSON SINGULAR WITH REGARD TO WE, HE, AND SHE

As a Child / In the Age of Puberty / As an Adolescent / As a Young Adult / As an Adult / In the Middle Years / In the Advanced Years / In the Twilight Years

CHAPTER 7: THE FIRST PERSON SINGULAR WITH REGARD TO THEY AND IT

As a Child / Some _They_ Groups of Concern to Adolescents and Adults / Some _It_ Subjects of Concern to Adolescents and Adults

CHAPTER 8: THE IT OF GOVERNMENT PART I

FUNDAMENTAL ASPECTS

The Popular View of Government and Politics / The Origin of Government / Government and Morality / Economics / Money / Taxation ( _Fig. i_ ) / Bureaucracy / Religion / Law Enforcement / Secret Police and Intelligence Agencies / War

CHAPTER 9: THE IT OF GOVERNMENT PART II

THE SIREN CALLS

The Conscious Management of Society from the Top (Socialism) / The Word _Should_ / The Word _Right_ / Labor Unions Endowed with Coercive Powers / Minimum Wage Laws / Price Controls / Government as the Insurer of Last Resort / Living Beyond the Means

CHAPTER 10: THE IT OF GOVERNMENT PART III

REVELATIONS

The Social, Economic, and Political Spectrum ( _Fig. ii_ ) / Unrestrained Democracy and the SEP Spectrum / The Architrave of Freedom ( _Fig. iii_ )

CHAPTER 11: THE IT OF GOVERNMENT PART IV

THE GENERAL STRUCTURE OF AN IDEAL CENTRAL GOVERNMENT

The Judicial Branch (Supreme Court) / The Pledge of Allegiance / The Executive Branch / The Legislative Branch / The Constitution

CHAPTER 12: THE IT OF GOVERNMENT PART V

REVOLUTION

Chaos / When a Murderous Tyrant Takes Over / The Illuminati / Revolting Against a Dictatorial Government / Revolting Against a Democratic Government That Has Lost Its Way / Perversion of the Words _Criminal_ and _Radical_

CHAPTER 13: THE QUEST FOR INNER PEACE

Shyness, Withdrawal, Lack of Self-Esteem, and the Feeling of Inferiority / Depression / Living with Serious Mental and Physical Disabilities / Living with Terminal Mental and Physical Disorders, including Pain that Resists Treatment / Fear / Envy and Jealousy / Guilt and Atonement / The Role of Forgiveness / The Need for Spirituality

CHAPTER 14: SOUL BEAUTIFICATION

The Seven Fundamentals of Soul Beautification / Two Stages of Bliss / Care and Nurturing of the Soul from Childhood to Old Age

CHAPTER 15: THE HOUSE CALENDAR AND CELEBRATIONS

House Calendar / House Celebrations

CHAPTER 16: HOUSE RITUALS AND THE VILLAGE WORSHIP SERVICES FORMAT

The Ritual Process / Sample Ritual Recitations / Specific Rituals / Numbered Ritual Titles with Sample Recitations and Comments / Opening and Closing Devotionals / Village Worship Services Format for all Levels

CHAPTER 17: THE HOUSE STRATA AND MANAGERIAL STRUCTURE

Prompter Ranks / World Association of Villages / Prompter Supreme / World Association Council / World Association Offices and Departments / Sectors / National or Commonwealth Associations of Villages / National or Commonwealth Association Councils / National or Commonwealth Associations Offices and Departments / The Village

CHAPTER 18: ELECTIONS

Regarding Qualifications for Office / Sexual and Gender Considerations / Election of Village Council Members / Election of National or Commonwealth Associations Council Members / Election of World Association Council Members / Election of the Prompter Supreme

CHAPTER 19: THE EARLY YEARS

The Village / National Associations of Villages / Commonwealth Associations of Villages / The World Association of Villages

FINALE

ABOUT THE AUTHOR

****

INTRODUCTION

_The Desideratum_ is a book about perversions of thought, the consequences thereof, and the discovery of salvation. Its underlying thesis is that most of the world's problems can be traced to the plethora of exclusive and competing religions existing in the contemporary world, each of which teaches a beguiling mix of fantasy and reality. Over time, believers lose the ability to recognize fantasy as something that must be purged from social analysis. With minds so conditioned, the faithful unwittingly embrace diverse and tainted versions of morality, economics, politics, and government.

As a consequence of these errors in judgement, the most important and basic belief structures people the world over depend on to guide them in their everyday lives are differentiated and rife with inconsistencies and faulty directives. They are a constant source of agitation and conflict among ethnic groups and nations, and have brought suffering and death to countless millions of people.

Unfortunately, the great masses are content to accept the prevailing beliefs with little resistance. Preferring ease to the need for extensive study and activism, and constancy and familiarity to the risk and turmoil of change, the great masses accept the spiritual and social concepts they have known since childhood in much the same way as they accept the hills, trees, and sky that surround the area in which they live. As misfortune befalls them, they blame everyone and everything but themselves. They are blind to the cause and effect relationship between their suffering, and their deeply set but flawed spiritual and social understandings.

_The Desideratum_ offers salvation from these errors. _The Desideratum_ is not a sacred book, nor is it a scholarly work intended for esoteric circles. It is a practical, down-to-earth handbook written for common people seeking understanding in a confused and dangerous world. In each case it illuminates the path that must be followed if people want to leave the present-day morass of spiritual and social horrors behind them and turn toward a future that will provide the highest possible levels of freedom, security, community, dignity, prosperity, and happiness for themselves, their loved ones, and for all of humankind.

As portrayed in The Unified Edifice of Understanding of Chapter One, the Providential Laws of Reality and Truth originate with The Divine Essence (God) and must be energetically and steadfastly applied as they are carried, by thoughtful analysis, through the disciplines of spirituality, morality, economics, politics, and government. As is implied in the edifice, this handbook prefers the term _Divine Essence_ over the word _God_ , since the word _God_ has been so thoroughly corrupted by historical and contemporary usage.

In place of the many religions rooted in dreams and fantasies, _The Desideratum_ offers an inferred, universal, and unifying faith that rests firmly on the divinely sanctioned foundation stones of reality and truth. The new faith's origin is not earth or human oriented. That is a sure mark of a false religion. The Divine Essence created the universe, and the earth is but an insignificant part of that grand design. The new faith's orientation is such that all intelligent beings, no matter where in the universe they may be located, will find it an acceptable, attractive, and useful spiritual path. Included in the new faith is a practical means of individual character beautification.

In place of the numerous, religion-based, and mutually exclusive moral systems that fill the world with so much strife, it embraces the Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality (Universal and Unifying Morality). Organized, in this text, in terms of the personal pronouns, the Universal and Unifying Morality illuminates the righteous path for the conscience, thought, and behavior of the First Person Singular.

In place of the politicized and corrupted economic doctrines that presently permeate the halls of government palaces throughout the world, _The Desideratum_ promotes the only economic body that has remained untainted by politics and is structured in accord with the Providential Laws of Reality and Truth, and the Universal and Unifying Morality.

In place of artificial and dishonest fiat currency, which can be printed in unlimited quantities, it promotes real and honest money (gold), which cannot be printed.

In place of ambiguously defined and misleading political labels, such as conservative, liberal, progressive, left wing and right wing, it promotes a social, economic, and political spectrum that rests on bedrock and places real and true political understanding within reach of the common person.

In place of governmental structures highly susceptible to corruption and capture by tyrants, _The Desideratum_ offers a guarded governmental structure held sharply in check by a powerful moral system, an equally powerful Constitution, an empowered judiciary, and honest money.

The solutions offered are not utopian in nature. They do not promise a happy life for all. Rather, they are predicated on the simple assumption that social organizations based upon reality, truth, and honesty will always offer the common person a better chance of living a secure and fulfilling life than those based upon spiritual fantasies, false moral systems, economic and political quackery, and institutionalized plunder.

_The Desideratum_ is a handbook of answers. It deals only with general and basic principles that can be labeled real or unreal, true or untrue, and moral or immoral, with a high degree of surety. Many of the problems that plague the human community can be traced to either ignoring or perverting basic moral precepts that are common to most people. For example, the widely familiar biblical adage _Thou shalt not steal_ , scrupulously applied, will strike down the scourges of central banking, fractional reserve banking, and the use of irredeemable fiat currency. It would encourage the use of gold as money, which in turn would impose an inherent limit on debt, require societies and individuals to live within their means, and immediately result in a more peaceful world; since wars are generally financed by unrestrained currency printing and debt accumulation, both machinations of central and fractional reserve banking.

The handbook separates truth from fantasy and right from wrong. It tells readers what they can safely believe in and act on, and what to turn away from. Most of the subject matter of this text has been discussed at forums and in the literature for hundreds of years. There has been enough discussion. The time has come to take up the call of reality, truth, and knowledge, and turn understanding into action.

Readers will notice an absence of people and place names in the text. True communion with the divine creator of the universe is a spontaneous feature of human life and has nothing to do with stories, time, or specific people, places, or things. The fact that these items are central features of important contemporary religions signals the presence of wide-spread spiritual deception and reveals a shallow and deplorable state of spiritual thought on the part of the great masses. Moral systems that derive from false religions are also false by reason of their origins, though they may contain admirable truths. Economic and political structures premised on false moral beliefs carry the deception forward and invariably lead societies to despair and ruin.

Certain contemporary spiritual and social beliefs will be repeatedly condemned throughout the book. Though the beliefs are false, and diminish the lives of all members of the human community in horrific ways, they are widely held, deeply rooted, and will yield only slowly and reluctantly to reality and truth. Every tool, including repetition, must be used to pry false ideas out of the souls of the multitudes so ideas consistent with reality and truth may enter to take their place.

Many ideas expressed herein have been borrowed from numerous sources, and the author freely admits to standing on the shoulders of great men and women who have illuminated the paths of reality and truth. References and credits, however, are omitted because they would disrupt the purpose and format of the book and prevent the reader from focusing on undiluted ideas. History will give the heroes and heroines the credit they deserve. If not, may divine radiance shine upon their spirits. Astute readers will readily find related literature.

Readers should be forewarned. Contemporary religious, moral, economic, and political doctrines are so distant from reality and truth that an unprepared reader's first reaction may be to dismiss the contents of this book as outrageous and delusional. That tendency should be tempered with the understanding that the world did not arrive at its present horrific state by observing the Providential Laws of Reality and Truth.

No doubt _The Desideratum_ will be roundly condemned. Critics will label it as simplistic, ill-founded, and inflammatory. It is certainly audacious and strikes at the heart of many deeply held beliefs. The time has come, however, for the old beliefs to be challenged for as long as they exist in strength they will continue to lead humankind down afflicting and destructive paths. Is this book infallible? No! Is it a major step in the right direction? Yes!

Curious readers, especially those who are unhappy with the current state of morality, economics, politics, and government in their native lands, and have inherited a spirituality they cannot embrace as genuine, will find _The Desideratum_ a life-changing reading experience.

Your author will accept no remuneration for the electronic version of this work.

G. Lewis Bauman

****

### CHAPTER 1

### THE UNIFIED EDIFICE OF UNDERSTANDING

The Divine Essence (God)

*

Divine Creation

*

The Boundary of Human Understanding

*

The Providential Laws of Reality and Truth

*

The Universe

*

The Evolution of Life on Earth

*

Humankind

*

The First Person Singular

*

Realistic and Truthful Spirituality (Religion)

*

Moral Duty

*

Realistic and Truthful Morality

*

Realistic and Truthful Economics

*

Realistic and Truthful Politics

*

Realistic, Truthful, and Righteous Government

*

World Community and Peace

.......................................

As is evident in the above sequence, The Divine Essence (God) gives rise to Divine Creation, which in turn gives rise to the Boundary of Human Understanding, followed by the Providential Laws of Reality and Truth, etc.

The Boundary of Human Understanding stands between Devine Creation and the Providential Laws of Reality and Truth, since it is an act of supreme arrogance to believe the human mind is capable of achieving an intelligence level equal to that of The Divine Essence (God).

As implied in the edifice, spirituality, morality, economics, politics, and government, do not stand as independent and exclusive disciplines as is commonly believed. Rather, they are sequential offshoots of a common and underlying logical structure that is defined, imposed, and sanctified by the Providential Laws of Reality and Truth. As such, none can stand apart from the others or from their origin.

The Providential Laws of Reality and Truth have guided every aspect of the living universe since the moment of its birth and will continue to do so. The galaxies, stars, and planetary systems, and indeed, the stellar and galactic mysteries not yet solved, all yield to the twin dictates. Should not humans do the same? Would not humankind be better served by reality and truth than with superstitions and other false beliefs? The logical structure the laws provide is ready to guide all of human thought if humans would but recognize it as a sacred and inviolate structure, yield to it, and use it.

If humankind is to enjoy lasting peace and prosperity, the five entities mentioned above (Spirituality, Morality, Economics, Politics, and Government) must be in full compliance with the Providential Laws of Reality and Truth. Any form of fantasy creeping into their structures must be swiftly and steadfastly expunged.

The above sequence should be firmly established in the reader's mind before proceeding, for it is the bedrock on which all that is to follow, stands.

Back to Table of Contents

****

### CHAPTER 2

### HOW FALSE BELIEFS DESTROY LIVES AND NATIONS

A candid survey of the human landscape finds it fraught with anxiety and pain as it stumbles along a path that denies the Providential Laws of Reality and Truth.

FALSE SPIRITUAL BELIEFS (RELIGIONISM)

This handbook defines religionism as false, misdirected, or misused spiritual beliefs. Religionism wars against reality, truth, and reason. It confounds the source of morality thereby making universal and unifying behavioral standards unavailable to the faithful. It demands blind acceptance of its doctrines and leaves no room for thoughtful analysis. It enslaves rather than liberates, divides rather than unites, and leads to conflict and war rather than accommodation and peace. Religionism is arguably the most dangerous and destructive influence at work in the contemporary world.

The Different Faiths

Next to family, spirituality (religion) is one of the most important passions of affiliation. Everyone feels the mystery of existence and stands in awe of it. A void in the human soul longs to be filled with an acceptable explanation of existence, and it is most natural to turn toward the concept of an almighty divine creator of the universe. Over the period of human history, therefore, a wide variety of stories and texts about God and creation have emerged and gained a devoted following. Each owes its birth to an individual, or a certain race of people, living at a certain time and within a specific region of the globe. Each faith is exclusive of the others, and none seeks unity with any of the others.

What are the different faiths? What are their histories? What are their basic doctrines? All things considered, which, if any, are compatible with the Providential Laws of Reality and Truth? Which, if any, are capable of bringing unity and peace to the diverse human community? Is it not a prime Moral Duty of every responsible and intelligent person to answer these questions?

Where Two or More Religions Meet

Danger is always present where two or more religions meet. All of the major religious differences come to the fore and become constant irritants at all levels of interaction. Those of the dominant religion, intentionally or otherwise, may not grant the faithful of the lesser religions adequate breathing room and respect. Members of the minority religions may feel they are not enjoying proportional rights or that they are not adequately represented in government. Small irritations become amplified by the mass media and impassioned rabble-rousers. Isolated acts of violence further inflame the situation and arouse base emotions. Under such conditions, it is very difficult for individuals to hold to the moral path, even by their own standards. What is moral or immoral becomes clouded by the mixed emotions of fear, frustration, resentment, and their allegiance to their traditional faith. Moreover, most religions are ordered from the top down. The faithful are used to being told what to believe, how to participate in ritual, and how to behave. Each view is mired in a limited and exclusive spiritual structure. Can individuals rise above their religious and moral doctrines to reach a peaceful and permanent accommodation with members of other faiths?

Most contemporary religions are intolerant of any questioning of their underlying doctrines. Each disparages or condemns nonbelievers and by inference, if not directly, all other religions. Day after day, month after month, and year after year, a one-sided dogma is fed into the hearts of devoted followers. An aura of absoluteness evolves about spiritual beliefs that precludes reasoned analysis and the receptiveness of countervailing information. Belief in one's inherited faith is assumed to be absolute and unquestioned. It is in the nature of godly beliefs that it should be so.

Each group of believers is certain their faith comes to them directly from God and is, therefore, inherently superior to all others. Though each group is capable of interacting amicably with members of other faiths under most circumstances, suspicion, doubt, and fear lurk beneath the surface of each encounter. Each group is afflicted with the _My Religion is Superior to Your Religion Syndrome,_ and intuitively understands they are dealing with spiritual inferiors. Each group also understands they are dealing with irreconcilable issues that will bring violence to the fore sometime in the future.

Within such a context, spiritual unease lacks only a series of flashpoints to transform it into the base emotions of bigotry and hatred. In the resulting emotional tumult, and even in the most respected of minds, the belief that one's inherited faith must be defended, and opposing faiths wounded, becomes a given. Is it not a truism, in the minds of all believers, that God demands respect?

Internally Oriented Religionism

Internally oriented religionism seeks to control and regulate the lives of the faithful. Indoctrination and propaganda are pervasive. Grand houses of worship are designed and constructed to awe and mesmerize the faithful. The spacious and ornate halls, filled with beautiful symbols, idols, and paintings, lull people into thinking that palaces so grand and beautiful are surely places close to God; and the clerics who preside within them are nothing less than godly intermediaries. People are taught through ritual and tradition to worship and revere supreme clerics as though they are God substitutes. Through ritual, worshipers are asked time and again to pledge their faith to their religion, submit to its doctrines, and contribute monetarily to its sustenance. Outside influences are discouraged. Other religions are ignored, or treated with implied or overt disdain.

Mass devotional services and demonstrations, and large scale duteous pilgrimages often complement lesser rituals and can evoke powerful emotions within the souls of participants. There is no doubt gigantism is convincing. Bigness sells. People who participate in mass gatherings and demonstrations may at times work themselves into a frenzy of sound and motion. Singing devotional praises, chanting slogans, and engaging in unified motion, they willingly surrender their individuality to religious doctrine and crowd psychosis.

Numerous rituals and codes of dress are constant reminders of the duty to submit to religious doctrine and authority, and immediately reveal those whose awareness and thinking carry them outside the confines of the doctrinal norms. Such people are subjected to scorn, threats, and even violence.

In mixed societies, many believers tend to isolate themselves due to their explicit and numerous rituals, dress, and inwardly directed traditions. Since their faith is so pervasive, and governs so many aspects of their day-to-day lives, they generally have a history of being unable to interact well with people of other persuasions, even though they may want to do so. As a result, social interactions are mostly confined to those of like kind. Marriages outside of the religion are discouraged; and when they do occur, are usually characterized by turmoil and argument, especially with regard to children.

Through the eyes of outsiders, such people are hard to see as individuals and easy to see as members of a group that wants to maintain its historical and spiritual culture and is unwilling to blend into other cultures. They are seen as people who want to be left alone. Where there is no overt desire for equality and intermixing, antagonistic emotions take easy root. The similarities, trade, and other commercial advantages that are components of peaceful social intercourse, and a mutual dread of conflict, are the only things that keep the two sides from open conflict.

Some religions are constructed around the idea of male dominance, and women are relegated to a subordinated status. They are not allowed to join the ranks of the clerics. In extreme situations, the women are told what to do and when to do it. They are told what they can wear and where and with whom they can travel. Educational opportunities are often minimal and marriages are arranged for them, sometimes at a very young age. In the case of a sexual indiscretion, the woman may pay with her life while no punishment is imposed on the man.

Bellicose Religionism

Bellicose religionism comes into play when faith luminaries and great multitudes of their followers allow themselves to be so consumed with religious fervor that their feelings of self-righteousness override basic moral precepts. They become convinced the world would be a better place if their religion was dominant and everyone was persuaded or forced to join them in their doctrinal beliefs. Even the most thoughtful and educated can be caught up in the frenzy.

Passages and stories in several "sacred" texts may be interpreted as callings to war against nonbelievers; and when historical considerations and the exhortations and promises of influential clerics are added to the mix, raw religious zealotry can easily overrule thought and conscience. To those who take to the sword, ruling clerics promise forgiveness for their sins and favored circumstances in a place they call Heaven when they die. The authority of the clerics to make such promises is not questioned, nor is the belief in an afterlife. The rampage is even more easily justified if it results in an accumulation of power and wealth for the victors, particularly the ruling clerics.

There is nothing more fearsome in history, or more cataclysmic in its effect, than when a religion goes on a rampage. As wars ensue, soldiers are inducted into the army in the name of God and committed to battle under a holy banner. Every crime, every act of savagery, is justified as a means to a greater and more glorious end as decreed by God.

History is replete with examples of religious wars of conquest and the brutal suppression and murders of nonbelievers, and it is a rare time in history when there are not several wars raging in different parts of the globe, with religion as a main bone of contention. Whole populations have gone on aggressive rampages of murder and mayhem in response to what they believed to be a calling from their god. Though perhaps in different languages, cries of "Death to the infidels" and "God is with us" are heard from soldiers on both sides as they slay or are being slain.

Even in more peaceful times, the luminaries who sit at the top of long-established religious hierarchies can always be expected to resist any kind of revolutionary activity within the ranks, or territorial encroachments from within or without. They believe they have a sacred duty to maintain the traditional structure of their church, prevent the faithful from wandering, and promote the church they believe has been blessed and chosen by the almighty hand of God. Whether in the pursuit of their duties they oppress their faithful, or lead the faithful into turmoil and conflict, is dependent upon the balance between the leader's good sense and zealotry.

If zealotry prevails, what are followers to do? The only moral system they have known since childhood is linked to their faith and, hence, to the faith leaders. The moral basis for resisting an errant leadership is thereby greatly weakened. Those who attempt to do so are ostracized and threatened by their peers and the faith hierarchy.

It need not always be a matter of the followers of one religion warring with the followers of another. Sometimes deep and contentious rifts develop within faiths to let loose the same dogs of conflict. Each side is convinced of the righteousness of their cause. Even amid the blood and gore, all believe they are acting as champions of God.

Bigotry, Hatred, Murder, and Torture in the Name of God

There are many examples in human history of people driven by religious fervor to murder and torture in the name of God. Religious tyrants and their cohorts have often used murder and torture to consolidate their power, subjugate the faithful, and terrorize nonbelievers. When spiritual luminaries come to believe they are God's emissaries, they feel an implied duty to control their flock and move against those who resist.

The murder and torture may or may not involve a regard for procedures and ceremony. Hearings and trials are sometimes held to lend an air of formality and legitimacy to the process. Victims are given their day in court before being led away to their fate. Other victims may be dragged out of their homes and taken directly to their deaths.

However, if it is accepted that God is the embodiment of righteousness, then bigotry, hatred, murder, and torture in the name of God are grand contradictions of that understanding. An error has been committed, and it is not God's error. It can only be that the error lies deep in the structures of the old faiths, in the demented minds of designing and ambitious clerics, and in the minds of followers who allow themselves to be reduced to unthinking automatons. Though great masses may think otherwise, when base religious passions are elevated to a feverish pitch, godliness is nowhere to be seen.

Where are the interests of unity and peace in such a fragmented and mutually exclusive spiritual world? If there is but one God, why do humans support so many different and competing spiritual structures and traditions? Would a true God bequeath onto humankind such a contentious spiritual environment? Is humankind condemned to everlasting spiritual disunity and tumult?

How is it that such simple and obvious questions are rarely addressed by believers and never addressed by clerics? Can it be that practitioners of the established faiths are unwilling to consider their most basic beliefs may be false? Can it be that bigotry, hatred, murder, and torture in the name of God are the simple consequences of ignorance and false beliefs? Isn't it more likely the fault lies with humans than with God?

There is no such thing as the devil; but if there were, one of the things it would want to do is overwhelm the souls of humans and encourage bigotry, hatred, murder, and torture in the name of God, knowing full well such evils are the very antithesis of God's real message and intent.

Though the old religions may cry for peace, what they leave in their wake is another matter. The misery, strife, ruin, and death the old religions have brought onto the pages of human history cannot be overstated. They stand as obstacles between humankind and the quest for world community and peace.

What is the heart of the reader saying?

So-called "Sacred" Texts, Places, and Objects

Since people of old are presumed to be closer to the time of creation than are people in contemporary times, it is generally assumed they possessed a more intimate knowledge of it, and experienced a closer relationship with the god or gods responsible for it. However, in terms of the universal time frame, a few hundred or even thousands of years have little meaning. People of today are not meaningfully further from the time of creation than were the first Homo sapians to walk the face of the earth.

Even so, ancient religious manuscripts or engravings never fail to strike a romantic chord in the human soul. For all people, they provide a hypnotic and spiritual link to forebears and the past, and there is no doubt scribes of old were as capable as any in modern times of writing beautiful, even intoxicating, verse and prose. But does it follow that ancient religious writings are automatically sacred and true, and should be accepted as the basis for a spiritual edifice?

Why are so many different and competing spiritual texts labeled as sacred? Why is each of them considered the ultimate word of God? If there is but one God, why is there not but one sacred text? How have texts designated as sacred obtained that designation? If the sacredness was bestowed by God, where is the proof it was bestowed by God? If the sacredness was bestowed by humans, why is the designation assumed to be valid? Are humans the equal of God, that they may say what is sacred and what is not sacred?

Why is it that the appearance of all texts considered sacred, coincided with, or followed, the very human invention of writing? Why were the earliest sacred texts written in the earliest forms of writing, and later sacred texts written in later forms of writing? Was God learning how to write alongside humans? Would God direct that a text be written in a particular language and couched in thought patterns, knowledge, and customs appropriate only to a particular time and place in history? In the early days of writing, the vast majority of people did not know how to read. Would not a true God want to communicate directly with them? Why would God leave written messages only in ancient times?

Is the godly world a tyrant world, demanding that humans should not use their minds to question the authenticity of so-called sacred texts? Some ancient texts, regarded by many as sacred, speak of godly involvement in enslavement, brutal wars, and acts of mass slaughter. Is it not an act of madness to assign sacredness to such a text? Are such gods worthy of worship?

Surely, if the inscriptions were of divine origin, the godly author would have no reason to hide or restrict such a proof. Surely, a truly divine text would be an omnipresent feature of human life, and not linked by its content to a particular time, language, place, or race of people. Its language would be a godly, universal language that all humans could understand. It would be addressed to people of all languages, races, and locations. Its divine origin would be proven by content far ahead of its time, rather than current with it. Even the most skeptical, inquisitive, and scientific minds would respond with awe and wonder, and have no choice but surrender and belief. In spite of wide spread belief to the contrary, all texts designated as sacred, reek of human origins.

Similarly, many religions claim certain locations or things are especially sacred. Believers are taught these sacred places or things are a necessary and vital part of their religious inheritance, and must be defended against all encroachments. The sacred places or things become bones of contention between competing religions, races, and nations. They put otherwise reasonable people at each other's throats, and have been the cause of many protracted and savage wars throughout human history.

Religious devotees often focus on a symbol they feel embodies their spiritual beliefs. The symbol will likely be a thing of great beauty, may be large or small, and old enough to be regarded as a traditional object. A beautiful and traditional symbol may elicit feelings of awe and wonder, even in the hearts of nonbelievers. In the long course of time and events, the symbol may become an object of veneration and worship. Representations of people, places, or things easily find their way into spiritual structures as believers seek simplicity and a way of bypassing the clerics and theological formalities. Objects they can touch and feel close to are more personal. The focus of worship drifts away from its textual or storied origins and finds a home in the object of veneration and worship. As that happens, the symbol becomes an idol and is considered sacred. Doubts that may have been harbored in the original focus of worship are dispelled by the simplicity and directness of the beloved idol.

Idols, however, are indicative of false theologies centered around people, places, or things, whether real or imagined. True faith is not storied and has nothing to do with specific people, places, time, symbols, idols, or books. True faith is omnipresent and comes to humans directly from The Divine Essence. There is no idol that can represent it or act as a substitute for it, nor would any devotee of the true faith have reason to search for such an object. Communion with The Divine Essence is as close and direct as it can be, and understanding precludes any desire for the use of artificial substitutes.

So-called "Prophets"

Many so-called "prophets" have claimed that God has communicated orally or visually with them at certain times and in certain places. Such tales permeate many religious texts regarded as sacred, and devotees learn to accept the tales as true. The prophets are not necessarily outright liars or fakers. They may truly believe with all of their hearts that they have communicated with God or have received instructions from God. Anomalous and mysterious happenings within the brain may lead to such beliefs and make such communications or instructions as real to the person concerned as though they had actually occurred. When people who believe they are prophets of God set out to teach, success depends upon their message and their rhetorical and/or writing skills.

If the messengers are inarticulate and unconvincing, their incessant ranting soon isolates them from the rest of society. They are labeled and dismissed as crackpots. However, if they tell a captivating story, are skilled with words and expression, and have a good measure of charisma, they soon gather a following. As they succeed in winning converts and establishing their reputations, they become even more convinced of their special place in the world. Some may climb to states of religious prominence and may even start new religions.

When large numbers of people are ready to respond to such claims, the door is open for every charlatan or despot, or anyone with a deranged or hallucinatory mind, to make the claim they too have spoken with God or have otherwise been selected as a godly messenger. In recent history, there are numerous examples of prophets enriching themselves at the expense of their followers, and others who have lead their followers to ruin and death.

Unfortunately, the old religions cannot protect their faithful from such self-styled or falsely revered prophets, disciples, or god incarnates, for it is within the structure of the old beliefs for such things to happen. If sacred texts tell of prophets of old, can new prophets be denied? If sacred texts tell of godly offspring in ancient times, why shouldn't God have offspring in modern times as well? If there were disciples in times of old, why shouldn't there be disciples in the modern era? This great structural defect in the prevailing regional and ethnic religions has resulted in countless numbers of spiritual offshoots, which in turn, have added to the already weighty problem of spiritual and moral dilution and confusion.

Always the test must be applied, what sense does it make? Would a single god or a number of gods speak only to a chosen few, who are then called "prophets," leaving countless numbers of other people to wonder if the assertions of the so-called prophets are factual? If an all-mighty God could communicate with humankind directly, why would it do so only through chosen individuals, to the exclusion of all others? Would the divine authority allow privileged humans to sit in its stead, opening the door to all sorts of pretentious trickery and fraud by unscrupulous and self-serving luminaries? Is the idea of a prophet consistent with the Providential Laws of Reality and Truth? If God is all-powerful, is it not powerful enough to speak to all of humankind directly?

Modern claims of voices or visions from Heaven, which surface every now and then, are often answered by large numbers of believers flocking to the site of the supposed voice or vision, though it may be half a world away. Again, thoughtful people are left frustrated and with reason for doubt. Why are the chosen ones always someone else? The belief that God speaks only to chosen individuals has brought terrible confusion and strife onto the human community, and forces every individual to choose between a mindless surrender to fantastic stories on the one hand, or a troubled questioning of the validity of one's inherited faith on the other.

Missionaries

Many religions sponsor missionaries who are sent abroad to establish enclaves, help the poor, capture new souls, and build new houses of worship. Truly charitable efforts involving medical and family assistance, hospitals and schools, training, shelter, and food, etc., cannot be faulted and, indeed, must be recognized and applauded. But there is always an inference that these efforts demonstrate the authority and righteousness of the sponsoring church; and in return for the help offered recipients should consider converting from their previous religion to the faith that is improving their lives with its generosity. Unfortunately, acts of charity formulated from the best of intentions from the point of view of the givers, also set roots that will someday bring unrest and conflict; for there is hardly a location in the modern world that is not already claimed by one religion or another.

Afterlife, Heaven, Hell, and Reincarnation

The ideas of afterlife and reincarnation are powerful products of the human imagination, and are in one form or another, essential features of all of the world's contemporary faiths. Both are easily accepted as true. Humans want to believe their feeling of self and what they refer to as soul are timeless and will survive forever. They imagine survival either in the form of an idyllic afterlife or in the form of reincarnation.

In the case of the idyllic afterlife, many people believe they will meet their dearly departed again in an afterlife kingdom of perfection called Heaven. They believe they will be able to embrace them, speak with them, and sit down with them to enjoy an eternal feast. There is, however, little refinement of the concept of afterlife, and the question of Heaven's physical location has always been a great enigma. The general belief is that it is somewhere high above the earth, but how high above the earth remains unanswered. Various types of telescopes now survey the heavens to distances of many billions of light years, yet not a single astronomer speaks of the location of Heaven, nor considers it in the process of doing his or her work.

The question of how human qualities can exist outside of a living human form is not considered. Does not feasting require a working digestive system housed in a functioning living body of some sort. How is it possible to be alive and dead at the same time? At what age would the dearly departed appear in? If the old were to appear in their decrepit bodies, would they not be in a state of constant discomfort? Would they not be in danger of expiring again, even in the kingdom of Heaven? What of even more ancient ancestors? What would they look like? Would Heaven be a place of rattling bones? If, on the other hand, everyone appears at a young age, would not there be a great confusion as to relationships? Would sons and daughters meet parents and grandparents the same age as themselves? If the parent/offspring relationship is lost, of what use is Heaven?

Believers accept that bad people will not be allowed to enter into the kingdom of Heaven. A special kingdom, where God consigns the bad to suffer eternal damnation and pain, has been reserved for them. It is called Hell. Again, it is a place good people want to believe in. They want to believe vengeance will follow thieves and murderers into the afterlife where the pain imposed on fellow beings during life will be repaid in full measure after death. However, in the absence of a living organic host body, what supports pain and the feeling of self? Would not the feeling of self be consumed by the hellish fires and disappear?

And where is this place called Hell? It is universally thought of as being in the downward direction, but how far down? If a line is drawn to pass downward through the earth's center, the line must rise up on the other side of the planet, and Hell's location is obfuscated. Is Hell, then, located at the center of the earth? Surely, it must have been easy for ancient people to think so. Where not volcanoes and hot springs proof enough? Whether observed by a single person or large numbers of people, stories related again and again, with numerous embellishments added over time, carried the message far and wide, and left lasting impressions on vast numbers of people. In modern times, however, when the mechanics of volcanoes and hot springs yield to inquiry, and the earth's center is understood to be a vast pool of molten iron, only a tiny number of modern people would consign Hell to the center of the earth. Hell's location, it would seem, is as enigmatic as that of Heaven.

In the case of reincarnation, the soul, or the feeling of self, is interrupted as it is forced to leave an expired host body, only to appear again in a new body of the same, or another, species. What, however, supports the soul or feeling of self during the interruption, and what is the mechanism of its transformation from one body to another? In the case of increasing populations, isn't it true the way must be made clear for new souls or feelings of self? Where do they come from? In the case of decreasing populations, isn't it true there would be an access of souls or feelings of self, waiting to be reborn? Where do they stay while they wait? Do they become impatient? What is the difference between a new soul and a reincarnated one? What can the feeling of self of one species have in common with the feeling of self of another species? Why isn't there a continuance of memory? If there is no continuance of memory, of what use are the ideas of reincarnation or rebirth?

Though the concepts of afterlife, Heaven, Hell, and reincarnation can be reduced to humorous conundrums, the concepts are not likely to disappear. They are natural human biases, outgrowths of the will to survive, and may always be seriously accepted by large numbers of people. What is missed by believers is that there is a difference between the real and true world and the world of the imagination.

The idea of a heaven is a human invention. It is easy to accept as a utopian kingdom of eternal life, but regardless of its strength in the human psyche, the old religions, and in folklore, the idea of heaven is not of the real world. It has no legitimate place in modern religious reckoning. The same is true of the idea of a Hell. The idea of life after death, whether in Heaven or Hell, is a contradiction and a primitive act of wishful thinking. Reincarnation and rebirth must be rejected for the same reason. The feeling of self is not continuous beyond death. Every feeling of self is unique and is not repeated, just as every soul is unique and is not repeated and every grain of sand is unique and not repeated. After death and before conception, the soul does not exist; and where there is no soul, there is no awareness and no life. When one is dead, one is simply dead; and that's the end of it. Alas, when people want desperately to believe in something, or when indoctrination is deeply set, they do not allow reality and truth to stand in their way. What is the heart of the reader saying?

God as a Male Personage

Many faiths portray God as an immortal male personage, but the word _personage_ refers to Homo sapiens, a late evolutionary arrival in the universal time frame. Is God, then, a product of evolutionary life? How can a male god be a product of his own creation?

If God is a male personage, why did he wait ten billion or more years to create his own likeness? If God is a personage, where are God's parents? Where are God's brothers and sisters? Where are the hosts of godly offspring? Where does God think he came from? Was God ever young? Does God ever tire of living for billions of years? Would not even a godly body become old during the passage of ten billion or more years since the creation of the universe?

If God is a male, where is his female counterpart? How did she come into existence, and why isn't she spoken of? Is God's female partner unimportant? If there is no female counterpart, of what use is it to be male? Of what use are testes if there are no ovaries? Of what use is a penis, if there are no vaginas? Alas, not only are these and related questions unanswered, they are not asked.

While it is not difficult to imagine how people living thousands of years ago, when knowledge was scant, could accept the idea of a man-god, it is very difficult to understand how the idea has survived into modern times. In the light of modern knowledge, it would be cause for laughter, were not the consequences so tragic. Regrettably, it still exists as a potent force in the world, the Providential Laws of Reality and Truth notwithstanding. It is a prime example of how easily great masses of people can be misled under the cloak of religionism.

The Origin of Homo Sapiens

In ancient times, people understood little of the world in which they lived. Their view of nature was through the windows of their own lifespans. History was not yet being recorded, and the sciences were yet to be born. To people of old, nature was unchanging. The idea of evolution would not have entered their minds. They could not conceive of the earth, and the life it supported, as being billions of years old and capable of profound changes over such a long time frame. It was only natural for them to presume the act of creation, whatever the process was, whenever it took place, and whatever divine force was responsible for it, made things as they saw them.

It was also only natural for the evolving faiths to teach that humans were created much as they now appear. All of the ancient religious texts reflect the knowledge existing at the time the texts were written, including the understanding of creation and the origin of Homo sapiens. Some teach that humans were created after the image of God.

Unfortunately, the old spiritualities are locked into ancient dogmas and unable to adjust to modern knowledge. What has been learned from fossilized remains and the science of genetics can no longer be ignored. Overwhelming physical evidence reveals that humankind is a consequence of a long, sporadic, and improvisational process of natural selection and genetic mutations that found its way along accommodating paths. Humans are a part of an evolutionary process of life, as are all other life forms. Evolutionary life is a reality that must be faced. When old and untenable religious beliefs are held above that which modern science holds to be true, spirituality is turned on its head and all but the most docile and passive believers are left confused and alienated.

Those who believe the acceptance of evolutionary life presupposes a rejection of the godly creation of humans have their minds imprisoned in the old religious dogmas. Evolutionary life is one of the "Profound Miracles" of divine creation. It is not an idea to be feared or scorned. It is the handiwork of God; it is a great lynchpin of life, and stands as a proof that God is real. Even so, there is still much to be learned about humankind's evolutionary past. Some surprises may lurk around the corner.

The Condemnation of Wealth and the Glorification of Poverty

One of the concepts that arise out of certain contemporary theologies is the idea that wealthy people, who are not willing to give away what they have, are vilified by God; while those who are impoverished are embraced and cherished. This concept was probably designed to provide the poor with a measure of comfort during their trying existence. However, the concept has ramifications that extend far beyond any small measure of comfort it may give to the poor.

In the case of the wealthy, what is to be accomplished if they must give away all they have in order to find favor with God? Where is the incentive for work if what is acquired must be given away? Of what value is ambition and ingenuity? Of what value are ideas that may allow other people to live more comfortable and predictable lives? Of what value are dreams?

Moreover, the concept is supportive of the base passions of envy and jealousy. When wealth is condemned and poverty praised by religious dogma, are not the base passions of envy and jealousy given a loose rein? Since there appears little to hold back the faithful, it would also seem that envy and jealousy may be acted upon without incurring the disfavor of God. Hence, many people see nothing morally wrong with preying upon the wealthy. It is as if there is a system of moral behavior sanctioned by God that is based upon envy and jealousy. With encouragement from clerics and passages from so-called "sacred" texts, envy and jealousy may easily coalesce into lawlessness and violence. Does God, thereby, sanctify lawlessness and violence?

In the case of the poor, what advantages do they enjoy when their state of being is glorified by God? Is their misery turned into a source of happiness? Is it godly to live in rags? Is it godly to deny one's self the requirements of life? Where is the incentive to work under this doctrine? Where is the love and enjoyment of life? What if everyone descended into poverty in order to be embraced by God, would it not result in the deaths of billions of humans?

The old faiths do not answer. They blindly accept what they believe to be the word of God. They condemn the wealthy, heap honor and glory upon the poor, and the poor immerse themselves in the belief they shall know glory and happiness in the eternal life that follows death. It is difficult to imagine a more inane tenet arising out of any theology.

It takes wealth for people to live long, secure, and happy lives. It takes wealth to put food upon the table day after day, and month after month. It takes wealth to build a comfortable shelter. It takes wealth to raise children. It takes wealth to provide jobs for countless millions of workers. It takes wealth to build machines that do the heavy and tedious work; and it takes wealth to meaningfully help the unfortunate and poor. The condemnation of wealth is the condemnation of dreams, ambition, responsibility, ingenuity, happiness, comfort, and, indeed, life itself. Similarly, to glorify the state of thirst, hunger, cold, nakedness, a lack of shelter, and dependency is to glorify suffering and death. The condemnation of wealth and the glorification of poverty are afflictions of thought and have no place in the real world.

The Blending of Fantasy and Reality (The Fostering of Crooked Thinking)

That antiquated spiritual institutions have successfully survived into modern times is one of the great contradictions of the modern world. Though knowledge and understanding have far outpaced the old religions and rendered their fanciful underpinnings pretentious and obsolete, they exist today as strong as ever, each with hundreds of millions of devoted followers.

The mystery of existence remains as awe inspiring and humbling as it was in past ages. Large numbers of people see nothing wrong with turning away from the real world to find a fanciful home with the divine creator of existence. Hence, in spite of a host of incongruities, the old spiritual structures have simply refused to go away. Captivating prose and verse, rich traditions and rituals, awe-inspiring houses of worship, and especially the persistence of the clerical hierarchy, all work together to promote the old faiths, maintain the hold on the faithful, and capture new believers through indoctrination. The blending of fantasy and reality is accepted as an inherent paradigm of spiritual belief. It defies the application of reason and adds an element of mystery to the spiritual structure that believers seem to enjoy, and clerics can use to maintain their hold on the faithful.

A second reason has to do with the deep and often mysterious functioning of the human soul. It is hard for people to admit ingrained ideas are not true, and that the teachings of a lifetime, the beliefs of revered adults, the grand palaces of worship, beautiful pageantry, dearly beloved rituals, music, and verse are all fraudulent. For most people, once a spiritual doctrine is implanted in the soul, it is there to stay. It resides next to and intermixes with the love of family, love and respect for parents, elders, teachers, traditions, and often country, and finally, the understanding of one's place in the social order. To question the truthfulness of an inherited faith is to turn away from everything that provides stability and security.

The juxtaposition of the old faiths with modern understanding, each incompatible with the other, has forced an adjustment in the process of thought. Since a straight and consistent manner of thinking cannot accommodate the blending of reality and fantasy, or the old understandings with the new, a crooked manner of thinking has slowly evolved that does. It bridges the inconsistencies by ignoring them, obfuscating them with twisted reasoning and misused words, or by simply placing faith above reason. Many generations of people have been brought up under the influence of this crooked manner of thinking. Once crooked thinking is implanted in the soul, people fail to see it for what it is. For devoted believers, it is simply the only way of thinking.

The enjoyment and expectations of mystery in religious thought sets the mind at ease. Investigation and analysis are not required. Indeed they are frowned upon. When mystery is encountered in other social disciplines, religious conditioning is carried forward and people feel no compulsion to use investigation and analysis to achieve understanding. The old beliefs quell independent thought, and teach people to passively accept the prevailing views.

Since most people believe morality springs from their inherited faith, crooked thinking is carried into the realm of morality. Since morality is a key feature in the structure of economic theory, the crooked thinking is also carried into the realm of economics. And since politics can only be understood in terms of economics, the crooked thinking extends into the realm of politics. Its mischief is unending.

The damage that crooked thinking has brought onto the pages of human history is horrendous and many faceted. It keeps the old faiths alive and healthy, though the human community would be far better off without them.

The Indoctrination of Children into False Spiritual Beliefs

The vast majority of children are not taught religion as a subject. They are indoctrinated into the prevailing religion as though it were the only existing theology. Adults ingrain into the formative minds the idea that the inherited religion is the essence of truth, perfection, and godliness. Parents, senior relatives, teachers, government officials, and everything the children read, see, and hear as they grow up, affirm the idea. People do not choose their religion. It is imposed upon them at birth.

When children begin to encounter people who are ingrained with other religious beliefs, they are often taught, through inference or directly, that the foreign religions are pretentious and backward. How can it be otherwise? When children are taught their inherited religion is the essence of truth, perfection, and godliness, how can other religions be thought of as equals? How can people of other faiths be viewed except as inferiors?

Perhaps the greatest single failure of parents over the past several hundred years is that they continue to indoctrinate their children, or allow them to be indoctrinated, into faiths that are inconsistent with modern knowledge. The children are condemned to a troubled existence. They are not only thrust into the vortex of inevitable religious conflict with all of its ensuing horrors; but as they grow up and become attuned to modern knowledge, they discover that the spirituality gifted to them by their parents on the one hand, and the reality of modern knowledge on the other, are two separate and irreconcilable worlds. The children are forced to relegate their indoctrinated religious beliefs to the nebulous world of fancy and find themselves imprisoned in a less than satisfying and useful spirituality that their hearts cannot fully accept.

If children grow up feeling, deep in their souls, that the faith of their mothers and fathers may not be true, then where is truth? Where is the spiritual foundation every soul longs for? Where are the moral and ethical standards people need to live by as they grow older? Does the quest for truth require that the spiritual teachings of parents be abandoned? It is hard to imagine a more traumatizing question. Only the most thoughtful will find the strength to ask it.

The solemn platitudes of clerics, the power of verse and prose, the grand palaces of worship, and all of the majesty of ritual and song notwithstanding, the old religions hang like a black pall over the future of human history; for they are not true, and they cause people to fight and kill each other with the utmost vehemence. As long as large numbers of children continue to be indoctrinated into the old faiths, there will be no end to religious and moral strife.

Even the most intensive indoctrination, however, is not wholly effective. In increasing numbers, people are quietly refusing indoctrination or are successfully growing out of it. As the new faith (as offered and described herein) gains recognition and credibility, people will come to see the light. They will discover that spirituality and reality can, and indeed must, coincide. Modern scientific investigation seeks to unravel the mysteries of divine creation. To the degree it does so, true faith cannot conflict with it. Where modern knowledge and the old faiths collide, believers must turn inward to find the errors. What is the heart of the reader saying?

The Tenacity of the Old Beliefs

Wherein lays the strength of the old beliefs? The strength lies in their ancient origins, powerful traditions, and the spellbinding beauty and vastness of their grand palaces of worship. It lies in the complex of embellishments added over time that prop up and define the evolving religious structures. It lies in the verse and prose of the respective texts that mesmerize and entrance the souls of believers.

The old beliefs owe their strength to their symbols, idols, and the majesty of their rituals. They owe their strength to their entrenched bureaucracies that reach out in a myriad of ways to influence and control every worshiper. Large numbers of people are easily swayed by social pressures and impressive tangibles, especially regarding spiritual beliefs. Most importantly, the old beliefs owe their strength to their large numbers of devoted followers; for surely, in the minds of individual believers, it is not possible for so many people to be wrong about one of the most fundamental longings of the human soul.

However, the fact that hundreds of millions of people are devoted followers of a particular faith does not prove the faith is real and true. History teaches time and again that large numbers of people are fully capable of holding to ideas that are profoundly false.

Great houses of worship are designed and built to overwhelm and mesmerize followers, and leave them convinced not only of the faith's validity, but also of the legitimacy of the ruling faith hierarchy. Houses of faith that overwhelm with their beauty, and awe with their size, may be fine instruments of persuasion; but it must always be kept in mind that true spirituality is not defined by human creations, no matter how large or beautiful.

Nor are beautiful, richly costumed and complex rituals, proof of true faith. Just as huge and ornate buildings are designed to overwhelm reason with emotions, so are lavish rituals designed to mesmerize the mind and leave no room for thought. Lavish rituals and buildings can intoxicate the mind just as alcohol intoxicates; but the feeling of inebriation signifies nothing, except that one is inebriated.

The fact that the old beliefs are intricately and richly structured does not prove them true, nor does the power and beauty of their verse and prose. An entrenched bureaucracy of clerics signifies nothing, no matter how well-spoken and persuasive the clerics might be. They owe their well-being and exalted stations to the cause they serve.

Nor is true faith found within the pages of great music, no matter how intoxicating and beautiful it may be. The faithful followers of false creeds are fully capable of producing beautiful music, for they do not understand their creed is false. The thrill felt when listening to great spiritual music does not stem from the creed it honors, it stems from the music itself. Music speaks a language of its own, and transcends all faiths. The same can be said of paintings and sculptures.

The hypocrisy of the old beliefs is further laid bare by The Random Nature of the Emergence of Self. Most people are born into their religion. They do not choose it. The faith that becomes an important part of any individual's life is not a matter of one religion being more true or closer to God than another. For most, it is simply a matter of where one is born and what religion happens to be closest at hand.

In addition to the brute force exercised by the various religious institutions, two other important factors are at work. The first is a grand and widely accepted taboo within each spiritual group that regards any criticism of the faith as a criticism of God. It is hard to know if this taboo was deliberately formulated or if it grew spontaneously out of the absolute nature of religious beliefs. Perhaps it is a combination of the two. At any rate, there is no doubt it is a powerful taboo. Violators are ostracized and sometimes killed. Because they are essentially free of criticism, antiquated ideas that should have been abandoned ages ago have survived into modern times.

The second factor, previous to the appearance of _The Desideratum,_ has been the absence of a well-defined, reality-based, universal faith. That people allow themselves to be indoctrinated into antiquated beliefs may not be so much a matter of yielding to ignorance and superstition, as it is the absence of a more enlightened spiritual pathway. In the absence of all the things that drive and attract people to the old faiths, few in modern times would give the old faiths a second thought except as to wonder why people of old believed in them.

For each human, life is a precious gift of the divine creator of existence. Thanks and reverence should be afforded The Divine Essence in return for the gift of life; and all people should find happiness and unity as they join in communal expressions of gratitude. If faith has any influence on human behavior, it should be in the positive direction. Religion should bring peace and unity onto the human community, for surely life is not given to humans so they can kill each other in orgies of violence and hatred. Life is not meant to be its own opposite. Surely the precious gift of life has been bestowed upon humans so they may live the full measure of their allotted years in happiness, and within the context of friendship and collaboration with all other members of the human community.

The universe is the greatest and most magnificent of all cathedrals, and all intelligent beings no matter where in the universe they may be found, are living within the same soaring halls. Shouldn't the religious beliefs of all intelligent beings be compliant with that godly structure? Shouldn't there be a single religion that all intelligent beings living in every corner of the universe can open their minds and hearts to and call their own? Shouldn't humankind be able to find unity and peace within the greatest and most magnificent of all cathedrals, and under the banner of a real, true, universal and unifying faith?

FALSE MORAL BELIEFS

The belief that morality is born out of religion is widely held in contemporary times. In each competing faith, believers seeking moral guidance turn to their respective sacred and godly text. They listen to the orations of their clerics and accept every word as the essence of moral truth. Relatives and friends on all sides reinforce their convictions. Moral divisiveness compounds religious divisiveness. The great masses do not think for a moment that they are victims of a grand deception.

Historically, the study of morality has been mostly a secular undertaking. Secular morality has a history that predates all of the world's leading faiths. However, most people are first exposed to rules of moral behavior in the course of receiving religious instruction as children. They are taught from infancy that morality is an outgrowth of their inherited faith and that they should live by the moral codes of their faith. They are told the codes come directly from God. Many specifics are listed in "sacred" texts, while others may come from so-called messengers, prophets, or other spiritual luminaries.

In young lives, the influence of parents, teachers, peer groups, and society at large is all encompassing. Children yield readily and absorb what they are taught. Inherited religious and moral beliefs become interwoven with respect for parents and teachers, love of family, ethnic traditions and country, and the individual's place in the social order. Exposure to the literature of the great secular moral thinkers, if it happens at all, occurs late in the formative years or in the adult years. By that time, the soul is ingrained with the moral system of the inherited religion, and countervailing information is usually rejected out of hand or relegated to some out of the way recess of the mind. To question or reject the moral traditions of one's family or ethnic group, or the faith the traditions stem from, puts one at odds with loved ones, friends, and respected and revered elders.

All of the old religions have ingrained within them a moral system that has been slowly and meticulously crafted over time, not only to instruct people how to behave in given situations, but also to support and perpetuate the parent religious institution. What is strongly implied, and even sometimes stated, is that morality does not exist outside of the parent religion. Everything outside of the faith is sinful, and nonbelievers will face the wrath of God when they die. The faithful are held in a state of bondage, unable to envision a moral structure outside the confines of their inherited faith.

While it may be argued the various religion-based moral systems have much in common, including the goal of creating a more prosperous and peaceful world, their regional and ethnic roots can find no common ground. As a consequence, the supportive and most important parts of their moral structures are marked by deep and intractable differences. In the modern world where religious interaction cannot be avoided, these differences are a constant irritant and portend a future fraught with unending conflict. Some religions go beyond morality and dictate a social behavioral structure many people find confining and oppressive, making those religions and their moral systems even less acceptable to the world at large.

Many future and universally oriented people hope the various regional and ethnic religions will, over time, blend together into a kind of religious soup in which the divisive ingredients are allowed to slowly boil away, leaving only those ingredients within which people from all corners of the human community can find accommodation and peace. They hope the tutelary heads of the old religions will come to recognize the great harm and danger they are imposing on the human community, join together to discard their differences, and focus on similarities that will allow them to find a common ground.

But this belief belies the dedication and devotion to duty of the various regional and ethnic faith leaders, not only to perpetuate the religious institution in their charge, but also to capture new souls and increase their religion's sphere of influence in the world. Each considers their religion to be the only true religion. Each looks to their so-called sacred text as the foundation of divine guidance and moral behavior. They have reached their positions of preeminence precisely because of their strong beliefs and because they have been judged by influential members of their respective faiths to be best able and suited to lead the faith to a brighter and more glorious future. The leaders will be the last ones to yield their dreams and sworn duties to a movement seeking to blend all of the world's religions into something that will leave no place for the old luminaries, their authority, or the traditions and rituals they represent.

Most people grow up, therefore, with a religious and restricted, as opposed to a secular and universal, view of morality. Since each of the many mutually exclusive religions existing in the contemporary world claims to hold the only key to morality as ordained by God, moral study is differentiated, and universal moral enlightenment is pushed into the shadows. When religiously schooled children become adults, they find it difficult to think of morality outside of their religious set of beliefs. As a result, their interactions with people of other faiths have strong religious and moral overtones that act as obstacles to successful, long-term relationships.

Moreover, moral rituals are often directed outward, toward a so-called savior or man-god who promises salvation from sins, rather than inward, where the basic character of the individual can be altered for the better.

The Universal and Unifying Morality has been suppressed, and large numbers of devoutly religious and well-meaning people throughout the world do not acknowledge it or have any knowledge of it. The moral codes most people live by are rooted in the hardened and divisive dogmas of the old religions. It is but another example of how restricted and exclusive reasoning dominates the lives of the great masses and leads them to situations they neither expect nor want.

It is impossible to overstate the horrendous destruction and bloodshed that false and competing moral systems have visited upon the human community. Fighting of the most savage kind, killing fields littered with torn bodies, property destruction, devastated lives, enormous suffering, and seething hatred, all of these things and more, are the legacies of conflicting moral systems.

The lack of a common theology and a common moral code of behavior are at the heart of most of the conflict and violence that plagues the human community. No credible and viable entity stands above the deeply rooted passions that so often propel people into conflict. People may cry out in unison while speaking of God and paying lip service to peace, but their images of God and ideas of peace are tied to their old theologies, and the old theologies preclude the convergence of the world's faithful onto a common path that will lead to the ends sought.

FALSE ECONOMIC BELIEFS

When people yield to the blending of fantasy and reality in their spiritual and moral lives, they cross an important intellectual threshold. The ability to differentiate between fantasy and reality is thereafter sorely reduced. Having compromised reality and reason in spirituality and morality, two of the most basic instincts of human life, they are made blind to the boundaries that separate fantasy from reality in other aspects of life as well.

Under the lure of benefits, for example, fantasy is readily accepted as reality. The large scale printing of fiat currency, often used to pay for the benefits, and the resultant depreciation of previously existing currency and saved funds is not regarded as theft. Taxing the wealthy disproportionately is not regarded as theft, and confiscating wealth from future generations via debt is not regarded as theft. When fantasy is buttressed by greed, how many people will find the moral fortitude to condemn the system that pays for their benefits?

In addition, there is a great deal of confusion throughout the world regarding the science of economics. This confusion extends from common citizens to the very pinnacles of the academic world. The business of science is to explain naturally occurring phenomena. When most people think of science, they think of the physical sciences such as physics, chemistry, and biology, etc. There also exists, however, naturally occurring phenomena within the social sphere, such as money, prices, and interest. The three items arise spontaneously as large numbers of people interact freely in the marketplace over extended periods of time. Market participants slowly gravitate toward a preferred choice of money. Prices and interest rates are established first in broad ranges, then in increasingly narrow ranges as trading becomes more detailed, and information is conveyed more rapidly and over greater distances. Long investigation of such market phenomena has resulted in a large and extensive corpus of economic theory that is now available to all who would study it.

However, the science of economics has not found favor with politicians because of the severe discipline it would impose upon them. Economists who tell the politicians they must not do this or must not do that are not well received. Politicians want flexibility that goes beyond what the science of economics provides. Politicians want to put their stamp of approval on grandiose projects that will glorify their names. They want to enact programs that will find favor with the voting public, help them gain popularity, and enable them to retain their jobs.

Accordingly, they are averse to increasing the tax burden on the electorate, and the authority and ability to raise capital via money printing and debt accumulation become highly desirable.

Unfortunately, large numbers of voters favor such designing politicians and cast their ballots in the hope of obtaining benefits someone else will have to pay for.

Many decades previous to the writing of this text, a politically ambitious scholar tore economics loose from its scientific roots and refashioned it to give politicians the kind of doctrine they were looking for. The politicians embraced the concoction with open arms. The scholar was rewarded with much fame and fortune. As a result, much of what is now touted as economic science is not economic science at all; it is the politics of big government wrapped in the cloak and language of economics.

Prices and interest rates that are established by government dictates, or currency that has been imposed on the populace by force, may be justified in beautifully bound books and supported with eloquent language, emotional appeals, and disarming mathematics; but such works cannot be regarded as scientific or true. Rooted in transient details rather than scientific principles, and skewed by politics to the point where common sense is often left behind, the theories provide politicians with the foundations they desire to promote their grandiose schemes and ambitions, and voters the costless benefits they dream of.

Under the heavy weight of politics, and guided by members of academia who seek important posts in government and prestigious universities, the politicized, pseudo economics has, in contemporary times, so completely overwhelmed the real and true economics that only a small number of people are now aware it exists. The beating down of the scientific economics is one of the great tragedies of recent history.

Pseudo-economic theories are not harmless. Charismatic leaders can turn them into powerful religions and use them to herd followers along utopian paths. Time and again, false, unworkable, and amoral economic theories have lured hundreds of millions of people to ruin and despair. When reality and truth are abandoned, all roads lead downward.

FALSE POLITICAL BELIEFS

In the same way the contemporary world suffers from a lack of economic understanding, it also suffers from the lack of political understanding. Citizens tie their political beliefs to ambiguously defined terms such as conservative, liberal, progressive, left wing and right wing, and do not associate the problems that ensue with the absence of a bedrock political reference frame. Large and entrenched political institutions, sanctioned by time and housed in grand and ornate palaces, are assumed to be valid and righteous institutions. Doubts and criticisms are cast aside. Driven by biases rather than understanding, people live in a fantasy world where enticing words and structures pave paths leading to ruinous destinations. Lulled into a stupor by ever drifting political concepts and allegiances, the great masses succumb easily to despotism

Despotic Governments

Some despotic governments grow like a tree. They set their roots slowly over a period of years. Controlling influences grow slowly, and people adapt to them because each new imposition is not enough to trigger open resistance. A point is reached when the authority of government is overpowering, and resistance is fraught with risk.

Despotic governments also grow easily out of chaos. In horrendous times, people are willing to accept any system that promises to bring order. They are ready to set aside time-honored judicial procedures, articles of good government, and their personal moral standards. What is needed above all, they believe, is a charismatic leader with new ideas, and an organization that is powerful enough to bring unruly factions and individuals under control.

When people are desperate and fearful, it is not difficult for articulate, ambitious, and ruthless individuals to become focal points for the popular passions and candidates for high positions of authority. If, whether by coup or popular election, the mechanism of government is placed in their hands, they are always reluctant to give it up. They alone, they believe, have the knowledge and foresight to lead the nation out of chaos and to a new and brighter future.

Every despot requires the help of a large and elaborate state police force to ensure compliance with ruling directives. A state that is able to control travel, the mass media, employment opportunities, and otherwise monitor every individual, has a powerful set of tools to keep people in line. Policies and rules for living are established and judged at the highest levels, and people have little recourse but to follow them. Some obey willingly, especially if they are members of the ruling majority and are able to live in reasonable comfort and security. Others may disapprove of their government, but prefer stability over troubling and dangerous attempts to initiate reforms and increase freedom. Those with the courage to act against despots put their lives at risk.

Despots also desire a strong military to protect their rule and glorify their image. Over time they become intoxicated with the power at their fingertips and find it hard to resist putting their armies into motion at the slightest provocation. The most horrendous mass crimes in recorded history have been perpetrated by individuals who were able to gain absolute control over large and powerful armies. Victims may number in the tens of millions. When despots are in control, war and terror are always close at hand.

Most people live under a governmental structure that is a blend of freedom and despotism. People are generally willing to tolerate a measure of despotism in their government if they can live mostly free, and especially if the despotic elements are directed at a minority. However, a tolerated measure of despotism is a dangerous thing. Full-blown despotism can explode at any time, especially with the arrival of tumultuous and desperate times.

Despotic governments may be classified as follows:

Monarchic

Once established, the ruling authority is passed on from one family member to the next and from one generation to the next. Over time, a tradition is established that can become a powerful influence over both the ruling family and those ruled. The dynastic family comes to believe it has a sacred license and moral duty to govern, and those governed become so used to the ruling family they become fearful of any possible change. The country is organized politically, economically, and militarily in accord with the wishes of the ruling monarch. Members of the governing and military bureaucracy owe their well-being and allegiance to the ruling family. The dissatisfied are held in check or eliminated. The system becomes self-supporting, deeply entrenched, sanctioned by time, and difficult to dislodge.

Political

When, as a result of tumultuous events, a single political party emerges victorious and is able to gain control over the machinery of government, the stage is set for political despotism. Sometimes primacy is assigned to a political party, with successive leaders chosen from the party elite. On other occasions, the individual who provides the driving force behind the party in question claims primacy. Opposition is neutralized or eliminated. Members of civil and military bureaucracies are brought under control or replaced by party loyalists. A mock congress is often established in order to give the party an appearance of legitimacy.

The country is organized politically, economically, and militarily, in accord with the wishes of the ruling party or dictator. Any process left open for citizens to register their objections to what the government is doing is used by the government to identify dissidents it can then deal with in accord with the threat they represent. Citizens are left with little recourse against their oppressors unless they are willing to risk imprisonment or worse.

An evil disposition grows in the minds of dictators who have a powerful military at their disposal. They become captivated by powerful displays of soldiers and killing machines, and are enamored with their own importance as they are saluted by their obedient followers. Their heads swell. Each is constantly thinking, "I have this enormous force at my disposal. How can I best put these beautiful soldiers and their killing machines to work?" With few exceptions, the despots will find a way.

Democratic

Democratic despotism is a variant of political despotism. On the surface, the term _democratic despotism_ seems to be a contradiction. Surely, people would not vote themselves into despotism; and if they found themselves immersed in despotism, they would immediately vote themselves out of it. However, history teaches that a democratic society easily votes itself into despotism a little bit at a time, and once there, has great difficulty escaping from it.

Generally, there are two kinds of democratic despotism. In the first instance, a majority gains control and lords over a minority, or minorities. Through the power of their ballots, the majority dominates the government. Whether driven by fear or bias, they are unwilling to share their authority. They fear change.

In the second instance, irresponsible voters slowly yield to the temptations of socialism, and through their ballots, direct their government to structure itself around the premise that it is the government's responsibility to provide for the needs of the people. Bureaucracy thrives as citizens engage in the process of mutual plunder through the political process. The system becomes deeply entrenched and oppressive to productive citizens. To placate those who are both voters and taxpayers, political luminaries open the floodgates to currency printing and debt accumulation. Such a system can go on for many decades. Indeed, many become convinced it can go on forever, even while they watch the currency presses run faster and faster, and the debt accumulate far beyond prudence and honesty. A latent fear prevents people from contemplating the inevitable breakdown. Though democratic despotism often goes unrecognized, it can still lead a populace into a state of chaos and ruin, where violence and death are commonplace.

Those who thrust themselves into the battle against democratic despotism are in an envious position compared to those who must engage absolute rulers. The chances of physical survival are much higher, and reformers can operate more openly and effectively. Nonetheless, difficulties abound, and sacrifices are required.

Religious

When believers accept a religious institution as an intermediary between them and God, by inference they are accepting the hierarchy of that institution as sanctioned and godly intermediaries. At the very least, it is easy for the members of the hierarchy to make that claim. The authority for clerical rule is almost implicit in such an arrangement. When clerics are viewed as demigods and control the central government, the stage is set for religious despotism.

Primacy is assigned to the religion, which is represented by an institution of clerics. The leading clerics act as a political party, and the ruling cleric as a political and religious dictator. Successive leaders are chosen from the ranks of the clerics. Here again, a mock "congress" may be established to give the appearance of legitimacy. All of the means used by political despots to achieve and maintain power are used for the same purpose by the clerics.

Most of the faithful accept their situation since, in their minds, their faith and the way it is organized exist as a single entity. Questioning their faith or the authority of its leaders is tantamount to questioning the authority of God. The few who dare may be condemned as heretics and beaten down or killed. Unfortunately, once a religion is deeply engrained in the human psyche, it is probably there to stay no matter how questionable it is or what the consequences are.

Controlling clerics can be expected to organize society as they see fit. They jealously guard their authority and foster a social organization that ensures no entity or person can achieve enough prominence to challenge their authority. Nonbelievers are especially at risk. In contemporary times, there are many examples of the brutal suppression of people who do not accept the dominant faith. Since the leading clerics feel duty bound to promote and defend the absolute qualities of their inherited faith, they do not hesitate to assail nonbelievers and followers of other faiths at the slightest provocation.

Even believers are not spared. Religious luminaries often place restrictions on knowledge and learning, confine certain people to certain roles or strata in life, and impose burdensome rituals and oppressive costs upon the faithful. The full flowering of nonbelievers, and followers as well, is stifled.

The fact that a government is religious in nature does not preclude it from committing crimes of the most hideous nature. Dissidents are labeled as enemies of God; and judges may impose severe punishment or torture upon them, or even have them killed.

Tribal and Clannish

There are innumerable forms of tribal or clannish despotism based on race or tradition. Each may include elements of the forms of despotism already outlined. Leadership is usually in the hands of a royal or otherwise prominent or wealthy family. The allegiance that members feel toward their tribe or clan can run very deep, as can the passions of suspicion and scorn for other similar structures. Isolation is often considered a virtue. The engrained passions are seldom broken by war, oppression, or defeat; and assimilation into larger social entities is usually problematic.

Though the tribal and clannish forms of despotism are generally smaller entities, they may be no less oppressive and brutal than their monarchic, political, and religious cousins. Smaller size allows for easier and more focused control by the ruling authorities, and those who would bring about change must tread a path that is hard to hide. In addition, tribes and clans are often tightly knit extended families with long-held traditions deeply engrained into the minds of old and young alike. Ignorance often adds to the cohesion, as when tribe or clan members have little knowledge of the outside world. Oppressive leadership or not, those who dare to move outside the mold or challenge the leadership may face popular condemnations, as well as the wrath of those in charge. As usual, thoughtful people are in the minority and must strive for improvement as best they can. As basic ethnic structures, tribes and clans make excellent study groups relative to conflict; and a great deal can be learned by examining the history of each of them.

Warlord Rule and Personality Cults

Of all forms of social organization, warlord rule is probably the most primitive. Perhaps, more properly, it should be described as the social organization of last resort. Sometimes a prominent leader will assume the role of warlord by default. At other times an unscrupulous person will take advantage of chaos to carve out an empire for him or herself. In a chaotic world, many people seek safety under the umbrella of an armed group. Others are pulled into the vortex against their wills. History will judge if a particular episode of warlord rule is good or bad. Warlord governance is a poor relative of monarchy; and like monarchy, once it is established, it is difficult to overthrow.

The warlords demand tribute from their vassals, which is used to buy the allegiance of key people within the social group. Opposition is not tolerated. Everything is based on force and intimidation. The warlord's power to kill wantonly acts as a powerful deterrent to any challenge of authority. Warlords do not recognize any moral constraints. To the warlord, might is a synonym of righteousness.

Even so, they find willing followers. Those whose hearts have been hardened by years of deprivation and cruelty, or whose knowledge and experience in the world is very limited, will hear no voices from within telling them that what they are doing may not be right.

People living under the heel of a warlord have few options. Even if escape is possible, there may be no place to run. Most choose to go with the tide. They cast away their noble virtues, hoping to retrieve them at a more propitious time. Perhaps a few, just a few brave souls, stay the moral path, and accept whatever punishment fate offers them.

The personality cult is a refinement of the warlord concept. In this case a warlord becomes so enamored with his or her own authority, name, and image, that only a godly throne will suffice as a seat of power. The leader becomes the only true God, worthy of worship by every social member. The leader is the personification of righteousness and knowledge. Portraits and statues of the leader are everywhere. Everything is done in the name of the glorified leader and in accord with his or her wishes. All good things flow from the leader, and all authority flows to the leader.

The leader's authority is felt at every level of society. Children are indoctrinated in early classrooms and many grow up to be proud members of the leader's military. Everyone learns to do what they are told. Thoughtful adults are cowed or simply surrender to the overwhelming authority of the leadership. Escape is fraught with danger.

There is nothing in the old religious literature that will help people avoid the pitfalls of oppressive governments. Indeed, the faithful are often beguiled by their clerics into willingly accepting oppressive government. If a true faith is to concern itself with the well-being of the faithful, it must arm the faithful with enough knowledge of economics and politics to enable them to make informed assessments of governmental structures and the principals and policies any government may espouse. Government impacts everyone's life in a myriad of ways and often in devastating ways. A theology that has nothing to say about economics and politics is not fulfilling its role.

Despotic governments are among the most loathsome features of human history. They enslave their own citizens and send their soldiers on murderous rampages. All despotic regimes are eventually overthrown, though they may last for a long time and claim many victims. Every effort must be made to minimize the prominence of despotism, so more people can live out their lives free of oppression and violence. People must learn to recognize the harbingers of despotism and work to prevent it from taking hold in the first place.

THE SPECTER OF MASS PSYCHOSIS

When sentiment is strongly on the side of false beliefs, it is as if a great mental illness is cast upon the land. People cling tenaciously to ideas they have grown up with, hear repeated day after day, and are reinforced by friends, relatives, respected leaders, and familiar news sources. People become locked into a perverted version of reason. Countervailing ideas, though they may be rooted in righteousness and in accord with the Providential Laws of Reality and Truth, are rejected as foreign, revolutionary, dangerous, or simply ridiculous. Beliefs define reason, rather than reason defining beliefs.

The above is a precise characterization of the contemporary world. In every nation, falsely conceived but deeply entrenched beliefs transcend what is truly righteous and reasonable. World order is disintegrating, and governments everywhere are engaged in desperate efforts to stave off economic and social breakdown.

A widely accepted economic philosophy that does not resist unrestrained currency printing, debt accumulation, and multiple religion based moral systems that do little to keep the great masses on the path of righteousness; portend an approaching world-wide conflagration that will bring death to tens and perhaps hundreds of millions of people.

Even so, there is little appetite for real change among the great masses or their leaders; nor is there any widespread understanding of the corrective actions that are needed. Everywhere, nations are descending into spiritual, military, financial, and social lunacy. A ghastly storm is brewing.

Back to Table of Contents

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### CHAPTER 3

### THE PROVIDENTIAL LAWS OF REALITY AND TRUTH MUST DOMINATE IN ALL MATTERS OF SPIRITUAL AND SOCIAL IMPORTANCE

THE BATTLE BETWEEN REALITY AND FANTASY

Genesis

Spirituality is one of the most deeply seated features of the human soul. It falls only slightly beneath the need for food, drink, shelter, and companionship. As the requirements for physical survival are satisfied, the mind has time to wonder. Viewing the beauty and bounty of the earth as well as its dangers, and gazing up into the blazing heavens of the night sky, there could hardly have been an ancient human who did not feel the power of God permeating his or her body.

Surely, in their more reflective moments, the ancient people asked, "What is this land, water, and sky? Where did it all come from? Where did we come from? Where did the animals, birds, and fish come from? What is that bright object in the daytime sky that provides us with warmth, and what is that mysterious round object that floats across the night sky? What are the smaller lights we see? Why do some move rapidly, while most move only slowly? What does it all mean? Who or what created all that we see?"

Ancient people lived in a restricted world filled with mystery. They had no knowledge of the universe and only scant knowledge of the globe upon which they lived. The sun, moon, and stars filled them with awe and wonder. They had no explanations for natural events, such as the change of seasons, lightning, thunder, rain, snow, life, or disease. They had no idea where they came from or where their world came from. Like people everywhere, they did not want to think the end of life was the end of being.

Like people of today, they searched for answers and explanations. They sought to explain that which they did not understand, in terms of what was attractive and familiar to them. Ill equipped with factual information, they could not use fact to satisfy their burning curiosity. Their only recourse was to resort to imagination and invention.

As humans dispersed to populate the livable areas of the planet, each population sought to bring order to their feelings of awe and humility, and find solutions to the mystery of existence. Each population crafted stories of gods and creation that satisfied their hunger for understanding. Since writing did not yet exist, the stories were passed on orally from one generation to the next. Some stories focused on a human-like creator, while others described a host of supernatural gods, and godly societies living in godly worlds. Often, gods and humans intermingled, and their histories became entwined. Some gods were omniscient and all powerful, the opposite of ignorant and weak mortals living in the real world, while others were possessed of human frailties and could suffer the same misfortunes that fell upon humans.

The ancient people crafted gods for every occasion. There was a god of lightning and a god of thunder. There were gods to praise for good fortune and gods to curse for bad fortune. Whether people believed in a single god or many, the godly roots were set in the same deep-seated human desire to understand and assign meaning to the awesome and mysterious world in which people found themselves.

Embellished and refined as they were repeated time and again over many generations, the stories became traditions and finally, articles of faith for each of the dispersed populations. The stories were considered sacred, and it was the duty of every child to listen closely to the spiritual leaders who told of them. Worship practices and other behavioral responses became required duties of the members of each population. To ancient humans, articles of faith defined their spiritual and moral beliefs and provided a framework for spiritual and moral living. Symbols and idols often became objects of veneration.

As one generation begot another, populations grew, clashed, and intermixed. Some of the old spiritual beliefs were destroyed by war, while others simply vanished as the generations that cherished them died away. Remnants of fading beliefs were often adopted by newer and more popular beliefs.

As people learned to record words and thoughts to stone, clay, or parchment, they recorded first those things that were most important and necessary for them, such as information concerning trade and accounting, the history of their city or kingdom, songs of praise for their king, and articles of spiritual belief. Some of the earliest and most skillful scribes chose to write about regional spiritual understandings. They composed entrancing and captivating verse and prose in praise of the gods they knew, loved, and feared. The testimonies of numerous prophets added human dimensions and vitality to the stories.

Stories of creation were numerous, varied, and always colorful. Stories of reincarnation and an afterlife kingdom also became part of many ancient spiritual structures. The idea of life after death had, and indeed still has, great appeal to large numbers of people; and it became a popular and necessary cornerstone of any successful set of spiritual beliefs.

The idea that thoughts and information could be recorded must have left the ancient people spellbound. Surely it was a revolution equal to the advent of radio communication or space travel in more recent times. Recorded tales of gods and creation, several generations removed from their authors, acquired great significance. As the decades past, the old inscriptions became focal points of interest; then an ingrained feature of the local cultural heritage; and finally, as the message spread and one century followed another, articles of faith for large numbers of people. Sacredness became all the more powerful as it could now be assigned to a physical embodiment of spiritual beliefs.

Newer sacred stories were born to compete with the old. As technology allowed, the texts were beautifully illuminated and adorned with gold, making them appear as godly creations. To devoted believers, the elegantly crafted texts connected them with their god. Their particular sacred text was the only true sacred text, and their god was the only true god.

Most contemporary faiths are based on ancient and so-called sacred texts that tell tales of creation, godly worlds and stories, warrior heroes, godly offspring, god and human offspring, godly visits to earth, and of godly dialogues with chosen individuals. People the world over faithfully attend their respective spiritual services and cling tenaciously to the beliefs they were taught in their childhood. For people of all religious persuasions, reality and fantasy were blended into a common matrix of thought.

The Blending of Reality and Fantasy in Early Life

A newborn knows nothing about the distinction between reality and fantasy, for in the fresh mind there is no need for such a distinction. When awareness is just starting to take hold, everything appears as a dream. A mother's face, a mother's nipple, the speaking and songs of adults, silence and noise, cold and warmth, night and day, hunger, and the need for cleanliness and shelter; all elements of reality, are intermixed with dreams, colorful toys, and stuffed animals. All contribute to the mix of what the new awareness beholds. When everything is new, an infant cares only about its physical needs and does not have the mental capacity, or need, to differentiate between the real and the unreal.

As soon as language becomes useful, adults bombard the young mind with stories set firmly in the world of fantasy. The stories are told as though they were real, and the receptive and attentive listener is given no reason to doubt their truthfulness. Tales of talking animals and other fantastic things and beings are intermixed with religious stories and lessons in social traditions. Children everywhere find delight in such stories. The stories sharpen awareness and the desire to learn. Adults find an equal joy in the way children respond to their efforts.

When the growing child takes on the task of reading, the situation is little different. Early books feature stories of little boys and girls, talking animals, and stories of strange faraway lands inhabited by fantastic creatures. Giants, gnomes, fairies, and good as well as evil witches weave plots that thrill and mesmerize the developing mind. Such stories help to develop a love for reading.

In many parts of the globe, mass media displays geared to children reinforce the emphasis on fantasy. Talking and singing animals, puppet shows, and all manner of beasts portrayed in a gamut of ways, make fantasy attractive and fun for the child. In addition to providing entertainment, the stories are also used as teaching aids.

In the early years, religious indoctrination is intense as children are made aware of the basic tenets and sacred writings of their inherited religion. Stories told by tutors and early reading books are filled with fantastic stories about warrior gods, godly hosts, godly realms, gods living with and interacting with humans, God as a person or near person, godly and human offspring, and people who have spoken with God. Reincarnation, afterlife, Heaven, Hell, and a host of other spiritual concepts are presented as real. Children are taught that morality springs from their inherited faith. They are rarely told of the existence of other religious and moral systems. Criticism is not contemplated. Fantasy and reality are united, while adults who are important in the child's life look on with approval.

Moreover, fictional entertainment is targeted to children of all ages. Fictional stories overlap reality and fantasy and confuse where the one starts and the other ends. Readers love delving into the lives of others, real or not, while abandoning their own lives, if only for a brief period of time. Stories of great heroes or fantastic figures that have lived in the ancient past or some futuristic time, and on the mother planet or some other planet, mesmerize adult minds as much as they do the young. Young and old alike enjoy being carried away by what they read and see. Surrendering to fantasy thrills the soul and transports awareness into a new dimension where everything is possible.

Fantasy and fiction are also important elements of the business that publishers, authors, printers, distributors, and retailers enjoy. It is little wonder that fantasy becomes deeply embedded into young souls and maintains its importance into the adult years.

Throughout the earliest and most formative years of life therefore, fantasy is taught and generally accepted as an extension of reality. Countervailing information and warnings are absent from the scene. While it is true experience and time will teach the growing child that some stories are not of the real world, the constant insistence by loving and trusted adults that religious and moral fantasies be accepted as real will leave a lasting imprint on most developing souls.

While adults are aware they are dealing with fantasy as they read books written for children or stories of fantastic superheroes written for adults, they seem to lose that awareness when dealing with religion, morality, economics, and politics.

Social pressures are highly influential. While there are no social pressures requiring adults to accept stories for children and stories of adult superheroes as real, there are immense social pressures at work encouraging adults to accept religious, moral, economic, and political doctrines as real and true, even in the face of serious anomalies indicating reason is being neglected. The prevailing opinion is a powerful force; and most people are not strong enough, or knowledgeable enough, to prevail against it.

Anciently Rooted Spiritual Beliefs Promote Ignorance and Interfaith Discord

The main culprits in this human tragedy are the large numbers of competing, powerful, and longstanding religious institutions existing in the contemporary world, all of which are rooted in fantasy. Though their underlying beliefs are false and worn-out, the old faiths remain powerful. Followers are ready to resist with all their strength, including the use of deadly force, any assertion the beliefs are untrue.

Every week, hundreds of millions of people attend religious services to listen to childlike and fanciful stories that are accepted, without reservations, as real and true. Most people live out their lives, from infancy to old age, under the banner of a single faith. When people are taught nothing else, they can see and think nothing else. Their souls become deeply impregnated with religious dogma steeped in fantasy, leaving little room for more enlightened views. As people become aware of other faiths, it is natural to disparage them, leaving the door open for interreligious conflict.

In contemporary times, all of the major religions are products of indoctrination and outgrowths of ancient stories and prophetic teachings, often embellished with human history. Each is the result of a long and complex process of evolution that can be traced back to the beginnings of written and oral history. That they are out of tune with modern knowledge does not matter to devoted followers. The lure of mystery and fantasy dominates thought. Souls are addicted. Belief is placed above reason, and truth is adjusted to accommodate the old understandings. Obedience and conformity are emphasized while independent thought is stifled. The old beliefs are deeply engrained in the souls of billions of people around the globe.

Once a faith sets its roots in an errant mythology, it cannot change that mythology, for to do so is to admit of deceit and error. Even when the accumulation of knowledge renders a faith obsolete and false, it has little option but to continue in its old ways. The flexibility needed to accommodate modern knowledge does not exist. People of the robe cannot speak of modern scientific understandings without calling into question the validity of their theology. Nor are they able to lead the faithful toward an understanding and accommodation with other religions and help differentiated people find ways of getting along with each other. In spite of their antiquated and divisive foundations, each of the old faiths must be promoted as they have always been promoted. The faithful and clergy alike are locked in a prison of the past. Their beliefs compel them to preserve ignorance and carry forward the possibility of conflict with competing faiths.

In addition, most of the old faiths place themselves between the faithful and God, thus elevating prominent spiritual luminaries to the station of divine intermediaries. The faithful are expected to yield to the authority of the clerics and believe what they are told by them. Part of the nature of clerics is to elevate their particular faith above all others. That is their sworn duty. If, in the course of their duties, the clerics enter into conflicts with other spiritual entities, the faithful are expected to fall in rank behind their revered leader, or leaders, and enter into the fray. With entrenched hierarchies, and acting and moving as mutually exclusive bodies, most of the old faiths have accumulated histories stained with corruption, oppression, torture, mass murder, and war.

To the degree the old faiths are successful at attracting new believers, they will continue to promote ignorance as a virtue, and interfaith discord as a necessary feature of their existence. Their racial and regional origins and mutually exclusive dogma will always hold universal unity and peace at bay; and in moments of belligerence on the one hand, or if challenged on the other, each stands ready to discard morality, and plunge the locale into the worst kind of internecine religious warfare.

If people believe God is loving and benevolent, however, then conflict in the name of God is a contradiction. It can only happen when people accept false theologies and allow unscrupulous and arrogant clerics to rule over them. What, except moribund traditions, clerical intimidation, and mass psychosis, supports this perverted picture of man and God? Where is the real-world proof that God is responsible for such an arrangement? Where is the real-world godly communication that all of humankind can see and hear that gives sanction to such an arrangement?

That spirituality is so corrupted in contemporary times with fantasies, superstitions, and contradictions is perhaps the single greatest tragedy in the long development of human society. The great beauty and power of the pseudo faiths' houses of worship, their ritual, and their large number of followers notwithstanding, the human community owes the pseudo faiths little, and their corrupted and conflicting moral systems even less.

Anciently Rooted Spiritual Beliefs Stand as Intellectual Anomalies in the Modern Era

The old religions have grown out of myth and legend and are anchored to specific people, places, things, and events, both real and imagined. Whether involving the chronology of reincarnations, the story of a race or races of people, or the story of an individual, the use of human history is pervasive in the old faiths. But why should it be so? What does the minuscule history of humankind, real or imagined, have to do with the creative force behind a ten-billion-or more-year-old universe? Of what significance is the tiny planet Earth to a universe that may have no boundaries? Is it not a supreme act of arrogance on the part of humans to think that the source of creation is of a human or near-human form capable of interacting directly with them in terms of speech or writing? Is it not a deep plunge into fantasy to believe The Divine Essence is of a nature that allows it to do such a thing? Can it be that in their attempt to create a vision of God, humans are guilty of thinking too small? Can it be that in their arrogance, they are unable to see God as external to their own being and history?

The knowledge and experience accumulated over the past several thousands of years is very weighty. Every conceivable avenue of inquiry is being probed in order to discover underlying truths. Every year, more is learned about nature's tiniest and most short-lived particles. Every year, the expanding universe yields another small part of its vast mysteries to understanding, and every year, paleontologists and geneticists fit yet another piece into the complex puzzle of life's evolutionary past. Aircraft thunder through the air, and automobiles speed along beautiful highways. People have the means to travel in space. Computers process information at incredible speeds, robots perform much of the arduous labor, and news is transmitted almost instantly around the globe.

In their everyday lives, the faithful live in a factual world. Reality is relentless and unforgiving. Through tedious and often dangerous work, the faithful must provide food, shelter, and security for themselves and for their loved ones. They must deal with the reality of injuries, illness, age, death, and social issues, as well as other threats and storms from both man and nature. Reason reigns supreme.

The faithful work and live with products of science and technology and become attuned to requirements for accuracy, truth, and advanced understanding. They witness advances in physics, chemistry, electronics, astronomy, paleontology, biology, mathematics, and air and space travel, all of which demand an allegiance to reality. Reality thrusts itself to the forefront; for where it is denied, things will not work, and ideas are disproved.

Yet against this modern backdrop, the old faiths profess ideas that are rooted in the dim and distant past and are at odds with everything that is in modern times accepted as tangible and real. Afterlife, reincarnation, Heaven, Hell, the Devil, angels, prophets, God as a person or near person, godly messengers or offspring, God incarnates, sacred texts, miraculous happenings, the idea that humans were created as they exist today and the like, are all foundation stones upon which the old religions rest. Inculcated beliefs and traditions reign supreme. Nothing need be tested for accuracy, for it is only ideas that count. People are directed to surrender their hearts and minds to their faith and be blind to its anomalies. The dogmatic teachings and reality become entwined in a common ethos that permeates the lives of the faithful and confounds thought.

Thereafter, in many important facets of their lives, worshipers are no longer their own masters. Their souls become like pebbles on a beach that are washed first one way and then another. After many years, the pebbles become round and exist by simply surrendering to the forces that move them. And so it happens that the faithful surrender their wills to the presumed godliness of their spiritual tenets, and to the authority of the prophets and clerics who, they are taught, stand as God's representatives on earth.

Those who allow themselves to be lulled into such a world live less than sane lives, though they know it not. They captain only a portion of their souls, and complement the ranks of believers who stand ready to fight and kill when their home faith clashes with a foreign one. The flock is held further in bondage by threats of damnation and violence. In such a dualistic, contradictory existence, the human intellect can find no consistent footing.

It is small wonder that believers do not want their faith held up to the light of modern knowledge, for they find no strength or comfort in such a process. The inconsistencies are too glaring. Upon examination, the underpinnings of the old faiths are revealed as relics of ages long past. They are not of the real world. They are of the world of fantasy. Human-like gods, angels, ancient warrior heroes, and reincarnated messengers do not find a ready acceptance in modern minds oriented toward reality and truth. Their power and popularity notwithstanding, the contemporary religions lack credibility in modern times. Their doctrines rest on myths and hearsay that are not believable.

It is understandable that people of ancient times would seek refuge from the harshness of reality and the mystery of existence. It is also understandable that at a time when knowledge was scant, people would be inclined to employ fantasy and superstition as components of a spiritual edifice that would provide them with the solace and understanding they longed for. But that such old and outdated ideas have been carried into modern times is inexcusable.

Knowledge has transcended them and has revealed them as false and divisive relics from ancient times. To be sure, some spiritual paths are better than others, and some minority faiths are trying to break away from the old ideas. None, however, have the extensive and unifying structure needed to bring all of the human community under a single spiritual and moral umbrella.

Reasonable and Necessary Questions

Do not all individuals, as they emerge from childhood, become aware the religion they have grown up with is but one of a great number of religions in the world, each one different from the others? If there is but one God, why isn't there but one religion? When devotees of a particular religion must necessarily reject all other religions as false and pretentious, is not the stage set for unending conflict among people?

In view of the chaotic state of religious beliefs in the contemporary world, is it not the sacred duty of every thoughtful individual, upon entering adulthood, to look beyond that which they have been spoon-fed as children, and undertake, as a first step in the quest for spiritual enlightenment and a more peaceful world, a thorough investigation of all of the leading religions of the world to determine which can justly claim to be the one true religion, if indeed any of them are deserving of that lofty acclaim?

Would a true God bequeath onto humankind such a troubling plethora of religions, each one claiming to represent the only true path to a divinely sanctioned spirituality? Would a true God author and condone the human turmoil and suffering that is bound to follow as a consequence of such an arrangement? If God is essentially good, as is generally believed, how can the differentiated religious infrastructure, fraught with so many threats and horrors, be reconciled with that goodness?

Could it be that the contemporary religions of the world, which have flooded the human landscape with so much heartache and misery over the ages, are of purely human design and are not godly at all? Is it not the sacred duty of every thoughtful individual, including the reader of these pages, to stand ready to reject that which is found to be false and pretentious no matter how unpopular that decision may be, or how awesome its ramifications?

Probability theory strongly suggests that life, equal to or surpassing the human life form, exists elsewhere in the universe on planets not very different from our mother earth. Would contemporary religious beliefs here on earth be acceptable to intelligent beings living elsewhere in the universe? If the answer is no, has not the time arrived for a new and truly universal faith to take root here on earth? Isn't it time for humankind to turn away from earth oriented racial and regional religious dogmas and enter into a new age of spiritual thought? If a godly force created the universe, doesn't it make sense that religious beliefs should be truly universal in structure and readily acceptable to all intelligent beings living in every corner of nature's heavenly kingdom **?** Is not that the ultimate test for the truthfulness of any spiritual belief?

Passive, Complacent, and Irresponsible Believers

As most people grow up, their inherited religion becomes as much a part of their natural world as the air they breathe and the food they eat. Few people are willing to violate the taboo of examining their inherited faith in a critical light. Most simply surrender to it and stand ready to reject the disturbing and profound changes a new faith would bring into their lives.

Interreligious strife must be examined honestly and forthrightly. If spirituality means anything at all, it should bring peace and fellowship onto the human community, not hatred and killing. It should be clear, even to those who are deeply indoctrinated in specific faiths, that something is amiss when clashing faiths let loose the base passions of bigotry and hatred, and pave the way toward bloodletting. The fact that a modern faith that is in full compliance with the Providential Laws of Reality and Truth has not been available in the past is a poor excuse for acquiescence.

A more modern faith would have long since appeared if people had simply refused to accept fantasy as a component of religious thought. By refusing to let go of the old beliefs, people buttress religions that have divided the human community into a large number of mutually exclusive and competing spiritual and moral camps. They perpetuate the possibility for conflict and help to delay the time when up-to-date and more unifying beliefs can take hold and grow.

The Scourge of Indoctrination

The pervasive and detrimental influence of indoctrination must be brought into the light of day and forthrightly examined. It is not an overstatement to say that indoctrinated beliefs are at the heart of most of the world's problems. Spiritual and moral divisions that lead to conflict, economic and political ideas that drag societies downward into ruin, as well as a host of other social features that bring turmoil into the lives of unsuspecting people, all owe their strength and resiliency to indoctrination.

Certainly such an important word is worth the time and effort of examination. To avoid its pitfalls, it is helpful for the First Person Singular to understand the difference between the word _indoctrination_ , and the word _learning_.

The word _learning_ is a noble word. Learning means to gain knowledge of a subject or skill through instruction, study, and experience, etc. It has many positive and wonderful connotations. For instance, it involves discovering and assimilating the prevailing alphabet, and the arts of reading, writing, and speaking. It involves discovering and assimilating the sciences of economics, mathematics, physics, chemistry, biology, electronics, astronomy, paleontology, and all of the other wonderful things there are to learn about. Learning is the study of facts and reasoned ideas, and rests on a sound footing.

The word _indoctrination_ , on the other hand, is a notorious word. It has many negative connotations. An important connotation is that someone has sought, or is seeking, thought control over someone else; there is the indoctrinator, and there is the recipient or recipients of the indoctrination.

The word _indoctrination_ means to imbue with a doctrine, or to teach or inculcate a doctrine. The word _doctrine_ means a body or system of teachings relating to a particular subject or set of beliefs. _I_ _mbue_ means to saturate, to permeate or inspire with principles, ideas, emotion, etc.; and _inculcate_ , means to impress upon the mind by frequent repetition and persistent urging.

The subject matter is also different from the subject matter of learning, though not always so. The subject of indoctrination is usually something that tradition dictates or that certain powerful people consider to be an important part of the social or spiritual structure of society as, for example, religion, morality, economics, politics, racism, nationalism, militarism, traditionalism, and the like. However, the subject matter of indoctrination can be the same as learning as when someone wants to alter something that is the subject of learning.

With this in mind, when the problems humans have experienced throughout history are examined, it is seen that the great bulk of those problems are not the result of the things people have learned or are learning. Most human conflicts are not the result of mathematics, physics, chemistry, biology, astronomy, or the like. Such studies are universally respected. The things of learning are common to everyone and speak a universal language. They transcend national boundaries, racial boundaries, language, and religion. The things of learning tend to draw people together and unite them.

The great majority of the problems humans experience as they try to deal with each other are the result of ideas that have been imbued and inculcated into them over many generations through the process of indoctrination. The reason these problems exist is because the vast majority of people are unable, or unwilling, to differentiate between that which they have learned and those things that they hold to be true as a result of indoctrination. Learning and indoctrination are as one to them. What they learn about politics and religion is as inviolate to them as is what they learn about mathematics or physics. They fail to resist indoctrination, because they are unable to differentiate the indoctrination process from the learning process.

Unfortunately, there is little information available to guide people in this regard. Warnings about the deleterious consequences of indoctrination come from sources most people never encounter. Logically, they should emanate from the moral codes people live by. But in contemporary times, the vast majority of the human community lives under moral systems rooted in various religions, which are themselves products of indoctrination. Moral systems rooted in indoctrinated beliefs cannot logically or effectively warn against the ravages of indoctrination.

Indoctrination often occurs in childhood when there is no resistance to it, and when the child is too young to understand the negative consequences that often result from the ideas being inculcated.

To be sure, there is a gray area between learning and indoctrination. Indoctrination can sometimes be very subtle. Teachers, including parents and caregivers, might easily combine knowledge with indoctrination without knowing it. Sometimes teachers can be victims of indoctrination and then pass on the indoctrinated information as knowledge.

How is a young student, in the absence of countervailing information, to know when he or she is being indoctrinated? Understanding and recognizing the various techniques of indoctrination, for example, to imbue and inculcate, are a big help.

Is there an element of coercion in the teaching? Is there only one source of information? Individuals must bear the responsibility for researching countervailing information. If there is the slightest suspicion, the First Person Singular must look beyond the content of his or her books and beyond the words of even his or her most respected and prominent teachers. The task is to find reality and truth in the face of what may be neither real nor true.

Adults are also easily victimized, especially in the absence of any counter influence that transcends the subject matter of the indoctrination. Where a powerful taboo is involved, indoctrination easily supplants knowledge and understanding. Only the official doctrine receives public exposure and support, and countervailing knowledge or information is suppressed or hidden. Usually, harmful taboos are supported by institutions that benefit by the continuance of the taboo; so when one challenges the taboo, the institutions must also be challenged.

Confronting a false belief, even a baneful one, can be a daunting task. But it is a task the First Person Singular, young or old, must be prepared to assume.

THE PATH TO SALVATION

False and Destructive Beliefs must be Identified, Confronted, and Purged from the Soul

The old faiths are not of divine origin. They are of human origin. They were put together long ago, in the light of knowledge that existed at that time, by well-meaning people who were searching for the meaning of existence just as people do in modern times.

True religion is inferred and not directly revealed, storied, or dated. It has nothing to do with specific people, places, events, or books. True faith is rooted equally in the days of the past, and the days of the future. It is timeless, omnipresent, and knows nothing of humans or human history. True faith issues from God, not from man. It transcends humankind and humankind's location in the universe. The Divine Essence is revealed only through what it has wrought, and divine creation has but to be read to find the true faith. True faith arises in every soul capable of contemplating the mystery of existence in the light of modern-day knowledge.

The Divine Essence is not a personage, nor does it communicate with humans in the sense that humans communicate with each other. All attempts to give The Divine Essence a voice or other human attributes, or a human form, or to deify humans as gods or godly representatives, are primitive and vain. The idea of God having an offspring on earth is a human contrivance rooted in antiquity, and a feeble attempt to satisfy the yearning for an image of God that fills the void of mystery. The nature of God is a mystery that will never be resolved. It is a woeful act of arrogance and superstition for humans to portray it as something that it is not.

There is a state of communion between humankind and God, but it is not through the medium of writing or speaking, or through the medium of clerics or so-called prophets. It is a state without intermediaries and is accessible, with a small amount of effort, to every member of the human race.

The human soul has always yearned for a religious edifice that bridges the gap between it and The Divine Essence. For that edifice to be most satisfying and most useful as a guide for living, its structural elements must be real and not imagined. It must accommodate all that is known today and all that will be discovered tomorrow. Science, after all, seeks only to unravel the mysteries of what God has created. Religions that are at odds with the work of God and include mythical figures or fantastic stories as central pillars of their structure are no longer acceptable alternatives for those who are looking for a spirituality they can believe in with all of their hearts.

Humans have in modern times achieved a high level of understanding of the universe in which they live, and a high level of understanding of life's evolutionary past. It is now well established that all humans are brothers and sisters in life, and share a common heritage that transcends minor evolved differences. Is it not time to replace the old, racial, regional, and divisive religious orders with a new one that is universal, unifying, and above all, consistent with the Providential Laws of Reality and Truth?

The new theology must be such that all of humankind will see it as standing high above the base, regional, and racial passions that so divide them. Only when people are made aware of a new, powerful, and unifying spirituality will they find the strength to abandon their old and divisive ones. Armed with a new moral edifice and methodology, the new faith will attack conflict and the culture of violence at their roots by focusing on the individual. The new faith will seek to reform the world one person at a time.

Thoughtful people must embrace the Providential Laws of Reality and Truth and leave the world of fantasy behind them. Everyone must be willing to bring long-held and deeply entrenched assumptions into the light of modern day understanding. It is everyone's duty in the name of Divine Providence to make sure their religious beliefs are true and in accord with all other elements of divine creation that investigation and discovery have proven to be true.

The same holds true with regard to morality. The popular sentiment notwithstanding, morality does not spring from any religion or from any so-called sacred text. True morality transcends faith. It springs from Moral Duty and the ruin that ensues when people fail to practice it. A moral edifice begins to take shape as each soul recognizes that the achievement of a secure, content, and long life is dependent upon granting certain considerations to other souls seeking the same things. The one true moral order is a sequential offshoot within the divinely inspired logical order of things as portrayed in the Unified Edifice of Understanding. It arises spontaneously out of the process of living and is akin to eating and breathing.

One of the most profound decisions the First Person Singular will have to make, as he or she follows time into adulthood, will center on the question, "What is the fountainhead of morality? Is it religion specific and therefore divisive; or is it universal, naturally occurring, and therefore unifying? Which path will I follow? Which choice will make me a better person and, ultimately, help to build a better world?"

The answer is inexorable. The First Person Singular must yield to the Highest Allegiance as expressed in the Sixteenth Central Pillar of the new faith (see the following chapter). To do anything less is to contribute to the moral turmoil that has, throughout the ages, permeated the human community. Moral systems rooted in false theologies are moral systems built on sand.

False economic and political ideas must also be purged from the soul. The new faith champions a social, economic, and political spectrum illuminated by the Providential Laws of Reality and Truth, and stands ready to lead all who are willing to a high plateau of social, economic, and political understanding. When people know what to embrace, they will know what to discard.

The New Faith Provides a Powerful Foundation for the Propagation of Reality and Truth

The battle between reality and fantasy regarding religion (spirituality), morality, economics, and politics has reached an important juncture. For hundreds of years, fantasy has held sway. However, with the appearance of _The Desideratum_ , a mighty foundation for challenging the antiquated beliefs is now in place.

Major intellectual battles lie ahead, and all advocates of this faith are obliged to throw themselves into the fray. To allow fantasy to rule in the most important areas of human thought and endeavor is not only a travesty of the mind, it is ungodly. As radiant dictates of The Divine Essence, reality and truth have not been gifted to humans to be neglected by them.

Unfortunately, there is no tradition in any of the contemporary educational systems for teaching children and adults that, for the sake of unity, peace, security, and prosperity, fantasy must be banished from the disciplines of religion, morality, economics, politics, and government. The educational system managed by the new faith will establish such a tradition. From the earliest grades, children will be taught clarity of thought. They will be taught where fantasy may be indulged in and where the Providential Laws of Reality and Truth must hold sway. History books are replete with horrors that grow out of the thoughtless rejection of reality and truth. All must change.

The First Battle

The first battle that must be won is in the heart and soul of the First Person Singular. She or he must be armed with a proper understanding regarding reality versus fantasy in the most primary matters of human affairs. Whether understanding is acquired formally or is self-taught is not important. The responsibility of acquiring truthful understanding falls inexorably on the shoulders of the First Person Singular, and the acceptance of that understanding must be forthrightly and deeply felt. In all matters of spiritual and social importance, fantasy must be abandoned and reality embraced. The new faith calls on all of its members to become religious, moral, economic, and political scholars.

How to Fight

The battle must be waged with great care. When people are pushed too hard, there is a natural inclination to push back. The best change is a slow change that is accepted as it occurs. Thoughtful dialogue and peaceful displays may be vigorously engaged in, while acrimony and violence must be just as vigorously avoided.

The statements of Central Pillars Eight, Twelve, Sixteen, Twenty-five, and Twenty-six, in the following chapter, must be applied vigorously in all moral, economic, and political discourse. If the moral battles can be won, false economic and political beliefs will eventually lose their prominence.

Nothing new need be invented. The battle lines between reality and fantasy are clearly drawn. The source and substance of the one true moral order is well established. The true economics is well defined in the literature, as is the false economics with all of its variants. Armed with knowledge and understanding, members will be ready to take on the opposition.

Economics and politics will be focal points for many of the battles between reality and fantasy. Politics especially will provide the opportunity to express truthful moral and economic principles. Every effort must be made to promote reality over fantasy, while disparaging moral, economic, and political quackery.

Sending well-written essays to newspapers and magazines, writing books, giving speeches, and presenting seminars are just some of the things that can be engaged in. Members should keep in mind they are on the side of reality, truth, reason, and righteousness, and will eventually prevail. An improved world will ensue. Hopefully, a day will come when humans will be able to turn away from fighting each other, and toward the more important issues of reducing their numbers, maintaining the mother planet, and helping each other prosper.

Religious References Must Be Avoided

The false religions must never be assailed directly. Only tragedy will ensue. Emphasis must be placed on the promotion of reality and truth in primary matters of human affairs, while avoiding religious references.

Believers must accomplish this work as citizens, not as members or representatives of the new faith. In this battle, faith property must not be used in any way. In the course of their work, members must never refer to the new faith or to _The Desideratum_. The battles must rest entirely on reality, truth, and sound moral and economic principles. The old religions must be allowed to die natural deaths, though the process may take a thousand or more years.

In the chapters that follow, _The Desideratum_ defines a new and modern theology that is universal rather than racial or regional, will unite rather than divide, will bring peace rather than strife, and is in full compliance with the Providential Laws of Reality and Truth. The new faith embraces the Universal and Unifying Morality that arises as a social phenomenon and transcends all moral systems that have religious roots.

The Universal and Unifying Morality will pave the way toward real and true economic principles and through them, to real, true, and righteous political principles. The path to spiritual (religious), moral, economic, and political enlightenment is now clearly illuminated. It has but to be followed.

The new faith shall take the name, _The House of The Divine Essence_.

Back to Table of Contents

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### CHAPTER 4

### THE HOUSE OF THE DIVINE ESSENCE

THE DECLARATION

The House of The Divine Essence is a spiritual shelter for modern people of all races. Its purpose is to provide a religious umbrella under which people the world over can find spiritual fulfillment and a life of harmony, unity, and peace. Its history has the purity of newness, and the organization and principia of the faith are such that the purity of that history is likely to be maintained. It beckons to all who yearn to be free of the archaic doctrines, mythical preachings, and bloodied histories of the older religions that have kept the human community in a state of turmoil for the full measure of its recorded history. The House of The Divine Essence offers people everywhere an all-inclusive and unifying ethos firmly rooted in reality and truth, and rich with the possibilities for peace, security, and prosperity for all.

The new faith does not pretend to stand between the individual and The Divine Essence, nor does it seek to hold its faithful in bondage with fear and threats of damnation. The new faith will help people discover a direct relationship with The Divine Essence and find salvation in righteous behavior. It fully accommodates the latest in valid scientific discovery, both natural and social. It may, however, take a stand on how science is used. It is a fully integrated doctrine, and includes disciplines previously thought of only in secular terms. It thereby imposes on those who would practice it a heavy burden of study, and the capacity to remain aloof of spurious and transient doctrines. While providing a firm foundation for living, it refrains from being too specific, thereby allowing the measure of flexibility different people, changing times, and specific situations often require.

The new faith emphasizes spiritual and righteous living; local control; individual thinking and responsibility; tolerance and restraint; understanding and acceptance; charity and compassion; family, education for the young; sound government; protection of the mother planet and all of its beneficial life forms; and the interrelationship and sacredness of all natural things. In the new spiritual house, reality, truth, and righteousness are as one.

The statements of belief that support the new spiritual house rest on the bedrock of reality and truth. The statements make sense. There is nothing in them that must be accepted as a matter of blind faith. They are not based on ancient myths or texts. They do not spring from fantastic tales of supernatural beings or miraculous happenings. There are no accounts of visions or revelations that a single person experiences while others are left to wonder if the accounts are factual. There are no musings of God incarnates or deified prophets to date and imprison beliefs or assail reason.

Starting from a state of nothingness, from the era before time began, the new spiritual structure is assembled in a step-by-step fashion with each step preparing for and leading to the next.

Since the existence of The Divine Essence cannot be denied, it makes sense to anchor one's soul to its spirits. Life is mysterious, complicated, filled with joys and horrors alike, and often overwhelming. As a constant reference frame, a source of comfort and direction, an omniscient and omnipotent force one can willingly surrender to without the possibility of error or regret, The Divine Essence provides the First Person Singular with the strength, courage, and surety that is needed to navigate through the perils and storms of life. It illuminates the moral path, and makes possible the beautified soul. It is the cause of existence and the giver of life. There is no greater privilege than to serve such a master and live in accord with its inferred directives.

Members of the new faith must, of necessity, learn to live peacefully and respectfully with members of other faiths. Animosity and conflict are not options. History must be allowed to render its judgement as to where the various faiths will be placed on the popularity scale, and the individual's right to choose his or her faith must be universally respected.

Children raised under the umbrella of the new faith will be trained as religious philosophers. They will achieve a working knowledge of all of the world's religions worthy of mention and will be taught to respect them all. Only when they become adults and have learned to accept and live peacefully with religious and social diversity will they be allowed to officially register as members of the new faith.

The new faith teaches that accommodation and peace among the different religious groups can best be achieved by downplaying the differences and emphasizing the Universal and Unifying Morality. Outside of traditional or religious celebrations, or such things as in-house worship services that are a part of everyone's heritage, people should not flaunt their beliefs, traditions, or ethnicity. This is little enough to ask in order that social harmony can be achieved and maintained.

The new spiritual structure teaches that human life is but a part of the total panorama of life. It is not for humans to radically remake what The Divine Essence has gifted to them. Other life forms have their place on this earth, just as humans do; and the interests of those other life forms must be considered alongside the interests of humankind.

As it becomes sufficiently organized, the new faith will offer family counseling services and caution against the production of large numbers of children. Marriage will be emphasized, along with sex education, sexual and parental responsibility, and sexual abstinence among the young and unmarried.

The gathering places of this faith shall be functional and unadorned. The new faith does not need to intoxicate its followers with the great size and beauty of its houses of worship. In this faith, wealth that would otherwise be squandered on grand and ornate palaces of worship will be available for house growth, education, and social service purposes. Places of worship, however, must be practical, clean, comfortable, and pleasing to the eye.

Spiritual belief is not a matter of awesome buildings. It is a matter of the individual worshiper entering into a state of communion with The Divine Essence and reaping the benefits thereof. It is proper for an organization to help this occur and to help the worshiper face the trials of life. But that organization must never lose sight of its purpose and must never try to extend itself beyond that purpose.

This faith shall never be imposed on anyone, including children. It will advertise, but will not engage in evangelistic or missionary work. The ranks of the new faith will be filled through magnetic attraction only. Individuals shall be left to discover the new spiritual shelter in their own way and shall chose to join only as they become convinced it meets their spiritual, moral, and other personal needs, and is something they can accept and believe in with all of their hearts.

Members need not accept the contents of _The Desideratum_ as the essence of spiritual and moral perfection. Its words do not come from The Divine Essence. However, it is so vastly superior to any other book of faith, and the promise of its broad acceptance so breathtaking, that whatever shortcomings it might contain may be ignored without serious apprehension.

In this handbook, the word _God_ will usually be used when referring to old religious beliefs. The new faith prefers the term _Divine Essence_. Both in modern times and in old, the word _God_ has been used as a pretext for all manner of foul and dastardly deeds. Religious wars of the most savage kind have ravaged every race of people and every continent on the globe. Whole societies, over many hundreds of years, have been brutalized and enslaved, and countless numbers of people tortured and murdered, all in the name of God. Different religions lay absolute claims to their own version of God, with the inference that all other versions are false. Such absolute claims set the stage for unending religious conflict.

Additionally, in most cultures the word _God_ has the connotation of a person, usually a kind of benevolent grandfather who lives somewhere above the earth. A false picture is therefore painted in the human mind that hinders the discovery of that which is true and eternal. It is now understood the earth is but a speck of dust in the vastness of universal space. The idea that humans enjoy a speaking relationship with God, or are somehow a reflection of its image, is the result of shallow and restricted thinking.

It should be remembered that words are mere tools that are used to convey thoughts and information. There is nothing inviolable about any particular word. When a word takes on connotations that muddle, confuse, pervert communication and understanding, and endanger relationships, then it is time to discard it in favor of some other word or phrase. Such is the case with the word _God_ , and all other language equivalents. However, _godly_ and _godliness_ remain useful words.

This handbook uses the words religion, faith, spirituality, and the phrases, house of faith, or spiritual way of life, as synonyms.

THE TWENTY-EIGHT CENTRAL PILLARS

The following twenty-eight central pillars are a compilation of statements of inferential origins. They define a new spiritual edifice all members of the human community can accept with both minds and hearts. The new faith will help the First Person Singular become a better person and live a more fulfilling life.

The First Central Pillar: The Age before Existence

The precreation state was a state of nothingness; for, within the human purview, everything must have its beginning. Existence must have its antithesis. Before existence, there must have been a state of nonexistence or nothingness. Humans cannot contemplate otherwise. They can only compare it to the time before birth.

Space did not exist

Time did not exist

Matter and energy did not exist

Gravity did not exist

Magnetism did not exist, and

The strong and weak forces did not exist.

Nothing was alive

There was no awareness

There were no souls, and

There were no spirits.

Within the boundaries of human comprehension, there is no law or intrinsic reason that commands existence. There is no intrinsic reason for energy to exist. There is no intrinsic reason for matter to exist. There is no intrinsic reason for space and time to exist, and there is no intrinsic reason for life to exist.

It is not easy for the human mind to contemplate the age before creation. The imagination must be probed deeply and even then, only fleeting bits of emotion are felt, for there is nothing to be seen. Imagery serves not. Day-to-day knowledge and experience are of no help. Even mathematics and theory vanish into nothingness. Yet, for humans, the age before creation is the necessary starting point for both accepting the existence of and fathoming the nature of Divine Providence.

Nothing can be said about The Divine Essence before the time of creation. Humans must accept the age before time as a part of the providential mystery that shall always remain outside the purview of human understanding.

The Second Central Pillar: The Divine Essence is Real

The Divine Essence is real because what it has created is real. The proof is omnipresent, can be seen and felt by all, and is undeniable. The proof lies in The Profound Miracles of Time, Space, Matter, Energy, and Evolutionary Life. The proof lies in every galaxy, every star, and every atom. It lies in every mountain, every stream, every valley, every drop of rain, and every living thing. It lies within the human soul, and in all that the senses record and the intellect discerns.

In moments of quiet reflection, humans have always viewed their lives and surroundings with awe and wonderment, and in modern times as in old, have answered the mystery of existence with the idea of creation and the concept of God. Though throughout recorded history stories regarding creation have displayed amazing variability, as has the concept of God, the basic ideas have always been correct. Existence is an effect, and for every effect there must be a cause.

Modern scientific understanding of the universe points with increasing weight toward a moment of divine creation, and only an all-powerful divine authority can be responsible for creation and the beginning of time. Though science has united matter and energy, time and space, and may even create life in the laboratory, all of The Profound Miracles, whether united or separate, will remain no less profound and no less miraculous.

Even the most avid skeptics have no choice but to yield. The Divine Essence is real, because the existence it has created is real. To say The Divine Essence does not exist is to say, "Existence does not exist, and I am not real."

The Third Central Pillar: The Mystery of The Divine Essence

The nature of The Divine Essence is beyond human comprehension. The Divine Essence is the ultimate priority. It exists beyond a great epistemological barrier that will forever confound even the most inquisitive of human minds.

Humankind must not, in order to suit its own purposes, either by increments, massive strokes, substitutions, or inventions, violate or pervert the existence of The Divine Essence by making it something that it is not. The Divine Essence must be accepted for what it is, an authority and power that is beyond human reach, sight, intellect, and imagination. Once this is recognized, a large quantity of false and antiquated religious debris can be swept aside, and the way made clear for purity of thought, behavior, and worship.

Concepts such as heaven, hell, angels, sacred texts, afterlife, reincarnation, God as a person or near person, godly offspring or special messengers, and the idea humans were created as they exist today or in a godly image, are fraudulent traditions and products of the human fancy. They are part of the religious debris that must be swept aside and will play no role in this faith.

The Fourth Central Pillar: The Mystery of Divine Creation

The mystery of divine creation blends into the mystery of The Divine Essence and is beyond human cognizance. Though men and women driven by excitement and curiosity, and aided by the accumulation of knowledge, their own genius, and machines they have crafted, may penetrate deeply into the nature and origin of matter and life, there will always be the great enigma, the point beyond which comprehension and even imagination are incapable of penetrating. There will always be a "before" or "why" that will remain inviolate and clouded in mystery.

It is said in modern times that the universe was created by a so-called big bang. If that is the case, it is a great discovery indeed. It constitutes a large step in the accumulation of knowledge. But surely that was not the beginning. What made things right for the big bang? By what chance or design was the awesome potential brought together? Whatever progress may be made in answering these questions, other more profound and mysterious questions will take their place. In any case, understanding creation is not the same thing as making it. Humankind is not the equal of The Divine Essence, and all attempts to elevate itself to that lofty position will fail.

The Fifth Central Pillar: The Soul Defined and Made Real

The soul is the embodiment of the essential and defining essence of every living entity. In advanced life forms such as humans, the soul consists of the mind-body complex, and all of the intricate workings thereof, including the awareness of self, and all of the factors and ramifications of evolution and inheritance.

This new definition gives the word _soul_ a tangible, real, and highly useful meaning. As the embodiment of the essential and defining essence of what it means to be human, the human soul sees all, hears all, smells all, and feels all that comes within its reach. Within its deep realm, it retains remnants of every observation, every sensation, every emotion, every thought, every action, every utterance, every injury, and every deed of the host body.

Everything that is seen and heard, every action, every thought, and every utterance is, therefore, an element of soul building. From childhood to old age, the process is never-ending. The soul will grow toward good, evil, wisdom, or foolishness, depending on its inheritance and input.

When the First Person Singular lashes out at someone, a remnant of that foul behavior will be retained in the soul, there to make the next lashing out easier. When the First Person Singular commits an act of theft, a remnant of that foul behavior will be retained in the soul, there to make the next act of theft a little easier. When the First Person Singular commits acts of kindness, generosity, and heroism, remnants of those noble acts will be retained in the soul, there to make the next noble act easier and more likely. The soul also understands its evolutionary and inherited past. The soul, tempered by the totality of the spirits it harbors (see the next central pillar), pilots the host body through life.

The conscious self, though it is an important part of the soul, generally stands aloof from the soul and understands little of what occurs deep within the soul. To the conscious self, the rest of the mind-body complex often works in dark and mysterious ways that are unfathomable and normally unfelt at the conscious level. Indeed, to the conscious self, it is as though there is a separate and distinct entity that lives and works deep within the host body. This apparently separate and distinct entity is what the conscious self feels and thinks of as soul; though in reality the conscious self is an integral part of the soul.

By the new definition, the soul is created when life begins and ceases to exist when the host body dies. The soul is a feature of life not of death. All souls are new at conception, and are pure in terms of actions and learned spirits.

The ideas of afterlife and reincarnation are inviting fantasies. Many people find it difficult to accept that their feeling of self is unique in all of space and time and will never be repeated. However, the ideas of afterlife and reincarnation are not of the real world. When the host body dies, the soul vanishes; and the feeling of self, which arises from the soul, is no more.

The Sixth Central Pillar: Spirits Defined and Made Real

The new faith defines spirit as the complex set of mechanical, electrical, chemical, and cellular events that occur within every soul. Every living thing has a soul, and every soul is possessed of spirits. All of the evolutionary and inherited characteristics of the soul manifest themselves in spirit. Spirits also define the feeling of self. Spirits are the action part of any soul and, so defined, are real.

At the micro level, countless spirits are at work within and among cellular structures, constantly interacting and responding to deep and mysterious stimuli. Indeed, much of the content of each soul is made up of constantly acting and interacting spirits. At higher levels, spirits are also set in motion whenever the soul is excited by a stimulus. The stimulus may originate inside the host body or outside of it; the stimulus may be strong, weak, large, or small, it is of no matter. The soul reacts to everything, and therefore spirits are set in motion by everything. Since the spirit world in this context is highly complex, the word _spirit_ and its plural _spirits_ are used interchangeably in this text.

In humans, spirits keep the heart beating, the lungs breathing, the ears hearing, and the eyes seeing. When the host body grows old and important organs begin to fail, it is because spirits are at work, making the host body grow old and causing its organs to fail. Spirits define and fuel speech, movement, sexual desire, honesty, dishonesty, rage, violence, pain, contentment, the use of harmful substances, and every other habit, thought, or emotion.

There are many things the conscious self sees as so commonplace or unimportant that it feels no emotion at all regarding them. But spirits are always busy taking everything into account whether or not they trigger emotional sets felt at the conscious level. Sometimes the soul reacts to so many stimuli that the conscious self feels a gamut of emotions. Too many spirits, acting at once, can throw the conscious self into a state of confusion and fear.

The conscious self feels no strong affinity with the rest of the soul of which it is a part, and when the conscious self senses an emotion (spirit), it likes to draw a direct association between the emotion felt and the stimulus, leaving the rest of the soul out of the conscious picture. The conscious self likes short paths or ways. So it is that people like to believe and feel the reaction of the conscious self to a stimulus issues from the stimulus itself as a kind of fleeting, ghostly animation. Consequently, people are predisposed to speak of stimuli as having or possessing spirits. They may speak of the spirits of mountains, of rivers, of the sky, of some animal, or of someone who has died.

If this ghostly notion of spirits is accepted as a figure of speech, and as a natural idiosyncrasy of the conscious self, the notion need not violate the new faith's definition of spirit as stated above. To get one's feet back on the ground, it need only be remembered where the complex set of mechanical, electrical, chemical, and cellular events are taking place, and that the conscious self, its idiosyncrasies notwithstanding, is an integral part of the soul.

The preference of the conscious self to believe spirits issue directly from stimuli will be made the most of in the structure and ritual of the new faith, for the preference is like an open portal that leads directly into the very depths of every soul. Specific spirits can now be addressed ritually in a direct and useful way. The spirits of destructive emotions, habits, attitudes, and behavior, for example, can now be attacked directly by forcefully evicting the foul spirits from the soul through ritual. Using the same method, the noble spirits of love, respect, compassion, forgiveness, and understanding can be assimilated into the soul.

Physical injuries are not spiritual. They are inflicted upon the soul from without. However, all of the bodily reactions to a physical injury are spiritual. Harmful spirits may be of a viral, microbial, or genetic nature. While all such harmful spirits can be addressed ritually with a modicum of advantage, it must be understood that spirits involving disease, genetic defects, or other physical or mental maladies are outside the purview of faith doctrine, and must be referred to trained physicians, surgeons, or therapists. This faith will not pretend to be a miracle maker. It will make no claims of miraculous cures or fantastic happenings as a result of its ritual, nor will it recognize any such claims. It will, however, encourage worshipers to elicit the placebo effect in ritual, so they may glean whatever benefits are possible from it.

Though people may die, their spirits, as felt by others, will live on and take up residence in everything that is left behind. Offspring, friends, pictures, belongings, and things crafted by the deceased, all will harbor spirits of the deceased. In terms of offspring and masterful creations, the deceased's spirits may live for hundreds of generations. In terms of other things, time will dull the spirits of the departed, and they will slowly drift away with the wind.

The Seventh Central Pillar: The Only True Link to The Divine Essence

Spirit is the only real and true link between humans and The Divine Essence. Humans can know and feel close to The Divine Essence only through spirit. The Spirit of The Divine Essence is found in all things it has crafted. It is found in all aspects of reality and truth. It is found in the far reaches of the universe, in every galaxy, and in every star. It is found in the sun, and the sun's family of planets. The Spirit of The Divine Essence is found in all of its creations on the mother planet. It is found in every mountain, every stream, every cloud, every forest, every plant, and every living thing. Most importantly, it is found in the heart and soul of each member of the human race. Each is, in that sense and through the evolutionary process, a son or daughter of divine creation (God), and it is not truthful to say that only certain individuals bear that lofty acclaim.

In the sense of spiritual interaction with The Divine Essence, each member of the human race is a prophet. All people are equal in that regard. There are no prophets who stand higher than others. Indeed, the spiritual link to The Divine Essence is devoid of intermediaries. No person or thing stands between the First Person Singular and The Divine Essence. While religious organizations, and people working within those organizations, may help practitioners understand and feel their relationship with The Divine Essence and achieve the proper behavior thereof, it must be understood by all that religious organizations and their religious leaders, even of the highest order, are not representatives of The Divine Essence, nor can they act as divine substitutes.

The practice of deifying humans and believing that certain people or institutions stand as intermediaries between the faithful and The Divine Essence are abominations of faith and fraudulent leftovers from ancient and superstitious times. The clerics of this spiritual house of faith will be known as _Prompters_. The title will serve both as a fitting description of their functions, and as a constant reminder to them and to all that those functions are confined.

For scientists, the spiritual link will have a powerful intellectual component, as they seek to understand nature, which is to say, divine creation. The Spirit of The Divine Essence is felt strongly in all of the sciences, for it is the business of science to unravel the mysteries of what the divine has wrought.

For all people the spiritual link will be felt as powerful emotional sets that work at the conscious level, though many unfelt spirits will also be at work deep within the soul. By eliciting the spirits of The Divine Essence through ritual, worshipers can enter into a state of blissful communion with The Divine Essence, and employ that communion as an aid in soul beautification. Hence, this central pillar and the preceding one, unify communion with The Divine Essence, with soul beautification (see Chapter Fourteen). It is a powerful mix.

The Eighth Central Pillar: The Providential Laws of Reality and Truth

The Divine Essence radiates reality and truth and is the sole source of reality and truth. Reality and truth radiate upon humans through the incomprehensible and awesome occurrence of divine creation, and the otherwise opaque curtain of the understanding boundary (see The Unified Edifice of Understanding). Reality and truth are givens in the same sense that existence is a given. Since reality and truth flow directly from The Divine Essence, they are divinely sanctioned and are among the most powerful of spirits.

The Providential Laws of Reality and Truth are as old as the time of creation, predate the emergence of life in the universe, and are omnipresent. Though mystery abounds, they underpin all of divine creation. The universe exists because it is real and true. The galaxies and stars are synonymous with reality and truth. The mother planet is held in orbit about the sun by reality and truth. The oceans, mountains, forests, and plains exist because they are real and true. Earthly life exists because of reality and truth, as does everything that living beings see, touch, hear, and smell. The Profound Miracles mentioned earlier are all consistent with the Providential Laws of Reality and Truth.

Indeed, can it be otherwise? Was divine creation permeated with the unreal and untrue? Do time and space exist because they are unreal and untrue? Would matter, energy, gravity, and magnetism exist in the absence of reality and truth? Is life based on the absence of reality and truth? The answers are inexorable.

The natural world, reality, and truth, are as one. They are an inseparable blend. They are factual and irrefutable. Even the mysteries of nature are real and true; otherwise they would not be obstacles to understanding. Since reality and truth constitute laws that issue directly from The Divine Essence, they are entities that demand obedience. They are part of the sacred world and are not to be denied or abused by humans. As radiant spirits, they are omnipresent and available to all who would but be aware of them.

Unfortunately, the great masses are prone to ignoring them. The great masses allow their imaginations to run rampant. They turn away from the real and true path and toward the lure of fantasy and the power of indoctrination. They listen to stories of afterlife and reincarnation and accept them as real and true stories. They read religious texts written by human forebears and accept the texts as the real and true word of God. They seat fellow humans on golden thrones and label them as real and true representatives of God.

The great masses become enamored with economic doctrines based on currency printing and debt accumulation and accept them as real, true, and workable doctrines. They help to fashion omnipotent governments, yet accept them as real and true governments of the people.

Despite the power of the errant ideas, the message of the dual spirits cannot forever be denied. People who are enamored with unreal and untrue spiritual, moral, economic, and political beliefs, are in violation of godly intent, and will eventually suffer severe penalties for their spiritual and moral weaknesses.

To be sure, what is real and true can sometimes be difficult to discern. Reality and truth are sometimes partially or wholly hidden from view. Mistakes will be made. There is, however, no excuse for disregarding reality and truth in the most elemental of circumstances. All matters that are important to the social well-being, particularly those regarding spirituality, morality, economics, politics, and government, must be consistent with the Providential Laws of Reality and Truth. It is as a call from The Divine Essence.

Let the call be answered by a resounding cry from the righteous and thoughtful:

Oh Radiant Laws of Reality and Truth,

Shine down upon the lives of men and women.

Illuminate your paths so they may be followed

By all seeking security and happiness.

Overwhelm rusted beliefs and superstitions

Cleanse minds of the foul and unreasonable

Prepare the way for a new and enlightened

Age of Understanding

That humankind may find its salvation.

The Ninth Central Pillar: The Extraordinary Gift of Human Life

The human life form is a gift from The Divine Essence that may be unique in all of creation. It is miraculous enough that the inanimate universe has been created by The Divine Essence. But that the animate should somehow flow from the inanimate is a miracle that defies comprehension. By a long and random process of chemical interactions, genetic deviations, natural selection, opportunistic prowess, and a host of other factors, some of which may never be thoroughly understood, humankind has risen to a height unparalleled in the history of evolutionary life on earth.

The ability to reason, to think abstractly, to communicate and record in great detail, to construct, to turn dreams into reality, to appreciate beauty, and most astonishingly, to hold so much in common with divine intelligence, places humankind at the pinnacle of all earthly life forms. Though life may be pervasive throughout the universe, it is most probable that extra-terrestrial life forms that have capabilities equal to or surpassing that of humans, are extremely rare. All humans should recognize, therefore, that they have been born into an extraordinarily privileged life form. It is a crown jewel of the universe and of divine creation. In the truest sense, all humans are children of The Divine Essence, and are equally blessed in that regard. None can claim to be more blessed than others.

To be sure, there are tragedies aplenty. Many are born with abnormal bodies, into broken or nonexistent families, into hopeless poverty, or in some other manner receive less at birth than most others. Still, for the vast majority, there is no doubt being a member of the human community is an extraordinary gift. Surely a life form so rare is not something to be squandered; it is something to be made the most of. It is a life form that is to be enjoyed, cultivated, beautified, appreciated, and never denigrated. Every day is a gift to be savored and made useful. Every day is a gift to be lived in celebration, appreciation, and righteousness.

Humans should keep in mind that in the long history of life on earth, humankind has existed for only a brief moment. The human species has yet to stand the test of time. There is nothing that guarantees its continued existence. Many thousands of species have already traveled the road to extinction. Natural calamities, warfare, the human proclivity to destroy its own environment, the energy and ingenuity of microbes and viruses, as well as other things, may well condemn humankind to ruin and extinction. It would be wise, therefore, for humans to stop contributing to their own demise, as they are prone to do.

Those who believe they must deny themselves in this life in order to qualify for a better life in reincarnation, or a better afterlife, are allowing fantasy to be their guiding light. To know life requires awareness. Awareness is a spirit of soul. Soul does not exist outside of a living host entity. When the host entity dies, soul and awareness disappear and are no more. Awareness is a feature of life, not of death. Death ends the feeling of self, and there is no extension of it. Every feeling of self is unique and is not repeated, just as every soul is unique and is not repeated. Life after death is a contradiction. In death, as before birth, there is only nothingness.

Human life is a miracle beyond measure, and the First Person Singular would do well to maintain a constant and grateful awareness of the supreme privilege he or she has been gifted.

The Tenth Central Pillar: The Desire to Survive

The desire to survive is an inherent feature of all animal life forms and is a gift from The Divine Essence. It may even be said to be present in vegetable life forms. Every animal is possessed of a feeling of self, and every feeling of self wants to see the continuity of the next day. The desire to survive remains strong in every animal unless the body is severely injured or until it becomes old and worn-out. Is it not true that the reader of these lines wants to see another day? Indeed, is it not true that the reader wants to see many more happy and fruitful years? Where does the desire to live come from, if not from the divine creator of the universe?

In advanced life forms, such as humans, the desire to survive provides the motive force for planning, preparation, and cooperation, which underpin family and social living. Its importance is easily determined by imagining life without it. In the absence of the desire to survive there would be no impetus to plan, prepare, cooperate, seek food, drink, and shelter, or remain distant from predators. Indeed, without the desire to survive, it is hard to imagine life except in its most primitive forms.

The Eleventh Central Pillar: Moral Duty

Moral Duty, defined as the urge to be good and do good, is a human manifestation of the desire to survive and the radiant laws of reality and truth, which appear to the soul as powerful dual spirits. The essence of Moral Duty is comprised of a series of truisms that arise from the spirits of reality, truth, and the desire to survive. Among them are: peace is better than war, friendship is better than animosity, love is better than hate, safety is better than danger, cooperation is better than combat, prosperity is better than destitution, security is better than insecurity, kindness is better than cruelty, trust is better than suspicion, and a long life is better than a short one.

These and similar truisms are concomitants of human life; for surely a secure and content life is not possible in a human community where assault, murder, theft, contempt, hatred, vengeance, irresponsibility, and all things hateful and dreadful, are social norms practiced by all. The people of such a community would murder each other off until only one individual was left, and that individual would perish of a broken heart.

There exists in every human soul, therefore, an innate desire to defend the truisms and make them the basis for behavioral standards. The truisms are as calls from The Divine Essence to live righteously. Bound together, they provide the powerful impetus of Moral Duty. Like eating, drinking, and breathing, Moral Duty is an essential feature of human life and a prime requirement for successful social interaction and living. It is an inherent spirit, however weak or strong, in every human soul.

Moral Duty evokes powerful emotional sets that tug at the soul in the same way gravity tugs at the human body and holds it to earth. Humans are constantly striving for improved security and happiness for themselves and for their loved ones. When an element of morality is identified in the individual mind, it is Moral Duty that pulls the individual to act in accord with that discovery. Moral Duty is the action part of morality. Just as spirit is to the soul, so is Moral Duty to that which is deemed to be moral and good.

If it can be said that The Divine Essence communicates with humankind, surely one of the paths is through the spirit of Moral Duty. A vast majority of people feel the pull of Moral Duty and understand, intuitively, where the pull comes from. Is it not true that people attribute righteousness to The Divine Essence? Has not righteousness always been a hallmark of The Divine Essence? When people act in accord with Moral Duty, they feel happiness within. They feel the love and proximity of The Divine Essence. Righteousness and happiness are kindred spirits. Happiness is but one of a number of important spirits that add intensity to the pull of Moral Duty.

Moral Duty is a positive force. It is a force that builds rather than destroys. It is a force that fosters love and respect rather than contempt and hatred. It is a force that fosters responsibility rather than irresponsibility. It teaches the pursuit of the noble virtues and the rejection of all ignoble acts and thoughts. Since the will to survive and the radiant laws of reality and truth are divinely inspired, so is Moral Duty divinely inspired and must be the guiding light of every individual seeking happiness and fulfillment within the kingdom of divine creation.

There is no such thing as a duty to commit evil. Evil stands by itself and is without justification or merit. Only moral or positive duty is divinely sanctioned and meaningful. Action in the direction of evil is an abandonment of duty, and is devoid of both meaning and divine sanction.

It must be emphasized there is no such thing as an evil god or evil force that is at work in the natural world. Though the notion may have a long history, it has no basis in reality. It should not be thought of as an adversary to good. There is no Devil, and something that does not exist can do no foul work. What is regarded as evil in the world is due to happenings of nature or the lack of righteousness on the part of members of the human community.

Day-to-day social experiences are very influential. Repeated experiences, good or bad, will leave lasting impressions within the soul that will either work for, or against, the spirit of Moral Duty. Souls are healthy or ill depending on the nature of the spirits they harbor, absorb, or reject. Youthful training is crucially important. If the souls of the young are engrained with false spiritual and moral ideas, Moral Duty can be perverted and sidetracked.

The judgments of history and reason are emphatic. Happiness, fulfillment, and long life can best be achieved through peace, respect, understanding, forgiveness, acceptance, charity, love, and compromise. The divine law of righteous Moral Duty is as sure as if it were written on stone or communicated to all of the human community directly by The Divine Essence. It is Moral Duty that propels human relations in the direction of peace, happiness, and righteousness.

Moral Duty, however, only provides the motive power and direction for righteous behavior. Discovering, codifying, and putting into practice specific rules of behavior is a secular undertaking and is the duty of the interacting human community.

The Twelfth Central Pillar: The Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality

The Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality, is the only true system of moral beliefs. Morality does not spring from any religion or from any so-called sacred text. The Divine Essence does not instruct humans in any direct way, as in speech or writing, or through so-called prophets, that they must do certain things or behave in a certain way. The true morality arises spontaneously out of human interaction and is a naturally occurring phenomenon. It is rooted in the Moral Duty of the preceding central pillar. It is a Universal and Unifying Morality in that it applies equally to all members of the human community. It is the art of discovering, codifying, and practicing those rules of behavior that will allow each human the best chance of living in peaceful collaboration with all other members of the human community, and in balance with all other elements of divine creation. Its origin is simple and direct. There is nothing mysterious or supernatural about it, nor is there anything mysterious or supernatural about its usefulness or need.

The true morality arises as each human soul recognizes that if it desires to achieve a happy and secure life, certain considerations must be granted to other souls seeking the same thing. It is, therefore, a given that relationships with other humans must be characterized by courtesy, friendship, respect, understanding, and compassion. All people must be constantly aware of and practice the art of getting along with all other members of the human community. Since Moral Duty is a divine gift, good moral behavior is also divinely inspired and should be practiced by all.

Though the Universal and Unifying Morality is generally rejected as a distinct moral system, it is often referred to. When people of different races, nations, or faiths speak of the need to get along with each other, they unwittingly refer to the Universal and Unifying Morality and admit its validity, even while clinging tenaciously to their divisive racial customs, and divisive religious and national identities.

Most people, therefore, live with a moral contradiction. Subconsciously, they recognize the existence of the Universal and Unifying Morality and its transcendence over all other factors of identity. But, since it is at odds with everything they have been taught since childhood, and would assail their most cherished passions of affiliation, they cannot openly live by it without bringing severe trauma into their lives. The fear of change pushes the Universal and Unifying Morality behind the opaque shadows of false creeds and old superstitions. Yet, the Universal and Unifying Morality shines with the radiance of divine creation for all who would see and feel it. People will eventually recognize the advantages of yielding to it. Surely, it will someday achieve its proper and divinely ordained ascendancy.

It must be emphasized there is only a single moral system that derives from nature, which is to say, The Divine Essence. Just as there is but one divine creator, so is there but one moral system. Claims that there are separate and distinct moral systems springing from different faiths, or for use in specific situations, are false. Since there is only one true moral order, it must apply in all situations. The same moral tenets that guide the behavior of individuals, must also guide the behavior of all ethnic groups, businesses, law enforcement agencies, armies, and governments.

The Universal and Unifying Morality is the only moral system rooted in the neutral soil of Moral Duty. It is the only moral system that all thoughtful and righteous people, living in every corner of the human community, can recognize, believe in, and accept as their own, if only they would choose to do so. It binds everyone together as brothers and sisters in the art and adventure of living.

All other moral systems have false foundations, and all of the frailties and biases of the human mind are represented within their structures. Since they derive from false foundations and contain many conflicting elements, they cannot lay claim to being divinely inspired or true.

To be sure, there will be situations where the rules of the true morality will not suffice. Morality is present and future oriented. It can do little about the horrors of the past, except to insist the human community learn from those horrors and vow never to repeat them.

At other times, the lesser of two evils must be chosen. It would be unreasonable to try to delve into every possible situation that might arise. The best that can be hoped for is that the people on the scene will keep their wits about them and arrive at solutions that will best serve the interests of the Universal and Unifying Morality in the long run.

As a naturally occurring social phenomenon, the real and true morality is a proper subject for scientific investigation. However, for common people, it reduces to simply behaving in a thoughtful and righteous manner.

The House of The Divine Essence embraces the Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality, and brings it within its fold. In this house of faith, therefore, morality rests on a rock-solid foundation. The teaching of good moral behavior will be a principle feature of the new faith.

The Thirteenth Central Pillar: Morality and Earthly Guardianship

Earthly Guardianship is a vital component of the Universal and Unifying Morality. Morality extends beyond contemporary human interactions. It also reaches out to generations as yet unborn. In addition to other things they may bequeath, people of today interact with people of the future in terms of earthly resources and features, which may be altered, despoiled, or used up.

In terms of possessing the wherewithal of despoiling the landscape, atmosphere, and oceans, as well as destroying other life forms, the human community must view itself as the dominant life form of the mother planet. Humans, therefore, have a moral obligation to protect and preserve everything in their charge. They may take steps to preserve their species and to achieve and maintain good health. But they cannot engage in the wholesale destruction of other things sacred without violating the grand design of The Divine Essence and desecrating the blessings of their own existence. Other life forms of the mother planet, as well as the mountains, valleys, plains, forests, rivers, and oceans, are creations of no less importance than the human species. Along with humankind, they have been given the divine blessing of existence.

The real and true morality, therefore, demands that humans love and protect their mother planet and its rich diversity of plants and animals. It demands that large tracts of land and water, including migration routes, grazing, spawning and nesting grounds, etc., be set aside for other-than-human habitat; that strong restrictions govern the discharge of industrial waste or other harmful products onto and into the earth's land, waters, and atmosphere; and that humans limit their own numbers so other life forms may thrive with a vigor equal to that of humans. Priority must be given to the future for if it is given to the present, humans will bequeath an increasingly bleak future to their offspring, and that is something they have no moral right to do.

In contemporary times, the earth is suffering greatly. Its land and waters, and the thin envelope of air that feeds the lungs of the earth's mammals, have already been sharply degraded. In some areas where the human population is especially dense, natural resources are largely depleted, and millions of people are facing death for want of shelter, food, and drink. It is a picture that will eventually overtake every society on earth if something is not done.

The earth is warming as a result of human activity. Polar and glacial ice is melting, and rising seas will inundate many lands now crowded with people. Humankind will pay a high price for the damage it has already imposed on the mother planet. If the damage continues, it may be that the earth will only support a much smaller human population in the future.

Those who say that all of the earth's resources should be available for exploitation are only postponing the issue of overpopulation. Surely a day of reckoning will come, as resources become increasingly scarce, when a large scale human die-off will occur. Moreover, as resources become increasingly scarce, nations will war with each other over the remaining resources. The human community has two choices. It can address the issue of overpopulation reasonably and morally, and with due regard for its earthly guardianship responsibilities, or it can simply wait for the inevitable day of reckoning. Either way, the issue will be resolved.

Individuals can help in their day-to-day living by minimizing their personal impact on the environment. Every aspect of living should be examined and decisions made that will allow future generations their fair share of the earth's bounty. People can live happy, comfortable, healthy, and long lives, while minimizing the environmental impact of their daily requirements in terms of shelter, food, drink, travel, and entertainment. For example, a diet rich in meat has disproportionately high requirements in terms of land and water usage, fertilizers, labor, and waste management, when compared with a diet of foods that come directly from the earth. Every schoolchild should be familiar with the ecological requirements of a given quantity of meat. Loving the earth is everyone's duty. It is the duty of the First Person Singular to join those marching in the forefront of this cause, and help lead the way for governments and doubters.

It is not sufficient to think solely in terms of one's own surroundings. The First Person Singular must become a citizen of the world and learn to think in earthly and futuristic terms. Human life is dependent upon earthly resources and a healthy natural habitat. Humans need clean water and good food to survive. They need the full measure of other-than-human life forms to provide them with shelter, warmth, food, and medicines. They need the beauty of the earth and all of its life forms to feed their souls with solace and joy, and to act as a pathway for communion with The Divine Essence,

A secure and content life is not possible in a society where all things hateful and dreadful are social norms practiced by all. So also is it not possible in a world where the earth's land and waters have been ravaged and despoiled; where large quantities of toxic chemicals have been let loose upon the earth's landscape and waters, there to find their way with unknown consequences into the cells of all living things, where large numbers of other-than-human life forms have been killed off, and where the great primordial beauty that once existed has been essentially removed from the scene.

Just as it is immoral for people to assail each other, so it is immoral for people to assail future generations. It is not given that one generation may rob the next of the joys of life. Humankind is but a part of the total panorama of earthly creation. It is dependent upon other parts of earthly creation, and must act and live accordingly. In terms of creation, all of life is related. All life forms of the land, sea, and skies, both animal and vegetable, are brothers and sisters to humankind.

The people of tomorrow have every right to expect present-day people to love and nurture the mother planet and leave them clean air filled with birds, pristine waters filled with aquatic life, and a landscape rich with forests, grasslands, and the full measure of indigenous animals The Divine Essence has crafted and handed down. Earthly Guardianship is one of humankind's highest callings.

The Fourteenth Central Pillar: The Prime Responsibility of The First Person Singular

This central pillar asks the First Person Singular, from childhood onward, to direct his or her attention inward to the soul, to maintain a constant awareness of its contents, and to beautify the soul by embracing good spirits and rejecting bad ones.

Like air, the mixed spirits are omnipresent. From childhood through old age, human souls are exposed to a host of spirits, good and bad. The First Person Singular must have sufficient knowledge and moral grounding to distinguish the one from the other and learn from them. For children, the task is made easier with the help of knowledgeable and influential adults, and is more difficult and haphazard in the absence of such help. As the young grow into adulthood, they must slowly assume the full responsibility of distinguishing good spirits from bad ones, and adjust their behavior in an appropriate manner.

If individuals want to live in a better world, or leave a better world for their children, they must start by being good themselves. In order to do good one must first be good. Lasting goodness flows only from something that is good. Others will be encouraged to follow the path of righteousness as the path is illuminated by righteous examples. It is the Moral Duty of the First Person Singular to provide that illumination through righteous behavior. Moral Duty, the Universal and Unifying Morality, and all that they stand for, must be embraced and loved.

How are individuals to stand against the seemingly overwhelming forces acting against good moral behavior? Everyone must engage in introspection and self-talk, and pledge to live in accord with what Moral Duty and the Universal and Unifying Morality are telling them.

I have little control over the behavior of others, but I have almost complete control over my own behavior. If I am interested in building a better world, if I am interested in peace, friendship, tolerance, understanding, and all that is good and just, then it is imperative that I behave in a manner that is consistent with goodness and righteousness, in spite of all that goes on around me.

I reject the notion that morality flows from the pages of so-called sacred texts. I embrace morality as a social phenomenon, and I do this because I recognize it is the only way of putting every member of the human community on the same moral playing field.

I reject the idea of making the world right by force, for that idea is a contradiction in terms. I cannot wipe out racial and regional religionism without spilling blood. I cannot wipe out nationalism, undue patriotism, or false economic doctrines without spilling blood. I cannot wipe out racism, language conflicts, or tribalism, without spilling blood. When my nation behaves in a bellicose and imperialistic manner, I may be powerless to stop it.

However I can soar above racial and regional religionism. I can soar above nationalism, undue patriotism, false economic doctrines, racism, language conflicts, and tribalism. I can soar above my nation's bellicose and imperialistic behavior. With eagle wings I soar above them all and rail against them and every other mass movement or tidal wave of passion that comes along to sweep people off of their moral footings.

Transcending the fires of false beliefs, I will keep my moral footing regardless of what may happen around me. I will judge people by their character, not by their race, tribe, religion, nationality, traditions, language, physical features, gender, or sexual orientation. I will treat everyone with respect and courtesy. Where tolerance and restraint are needed to get along with other people, I stand ready to exercise tolerance and restraint. I stand ready to meet everyone more than halfway.

I know that if the world is to be saved and made right, it will be saved and made right one person at a time. I will stand as a guiding light for others to follow. I will defend myself and others when the cause is just, but I will never initiate conflict. I make this pledge in the presence of divine spirits that surround me and are within me.

This central pillar is the minimum behavioral standard the new faith requires of its members.

The Fifteenth Central Pillar: The Supreme Champion of Moral Duty and The Universal and Unifying Morality

The First Person Singular is the supreme champion of Moral Duty and the Universal and Unifying Morality.

This edict issues from The Divine Essence and is undeniable. Only individuals can think, and there is no such thing as collective or institutional thought, though it is often spoken of. Only individuals can act, and there is no such thing as a collective or institutional action that is outside the sum of individual actions, though it is often spoken of. Only individuals feel the pull of Moral Duty, and there is no such thing as a pull of Moral Duty in a collective or institutional sense, though it is often spoken of.

What is referred to as collective thought, action, and duty, etc., is simply an occasion when individual thoughts, actions, or duties, etc., are more powerfully felt within a gathering of people with similar views. The excitement and synergy of the crowd invites individuals to surrender their will, either to the crowd itself or to the leadership structure giving voice to the commonly held beliefs.

But individuals can never logically surrender their moral obligations to a collective level. Crowds or social institutions are not living things. They exist only as aggregates of individuals bound together by common threads. They exist as emotional sets and ingrained features in the individual souls of which they are composed. Crowds or social institutions are a state of mind and are spiritual in nature. They do not feel or think, they do not plan, they do not foresee, and they do not act. Peace and world order will not derive from any crowd or social institution, even a religious one.

The individual, not crowds or social institutions, must be the focal point for the improvement of the human condition. Only individuals are capable of mustering the qualities needed for righteous and dutiful moral behavior. Only individuals can displace chaos with order, war with peace, hatred with respect, criminal behavior with moral behavior, and disinterest with concern and love. Peace, social, and world order must grow from the bottom up, just as a tree must grow from its roots. Peace, social harmony, and prosperity will arrive on the scene as large numbers of righteous people give rise to righteous social institutions.

However, most people are born under the umbrella of an existing social order and grow up conditioned by it. Often it is a regional or racially specific social order that excludes large numbers of people, and is filled with archaic behavioral directives that fail to contribute to world stability. In the case of laws, there are good laws, and there are bad laws. Some laws will be consistent with divinely inspired moral precepts, while other laws will not be.

Depending on their quality, leaders can take a social order upward toward morality, prosperity and fulfillment or downward to economic and social madness. Leaders, however, think, plan, and act only as individuals. Their claims that they represent society may be viewed with approval or disdain. In any case, individuals must always accept responsibility for the kind of leaders they choose to follow, or, more importantly, fail to oppose.

When people surrender a portion of their moral duties and pass them up to a collective level, they are entrusting to luminaries the right to define their moral duties for them. As long as that trust is not violated all is well and good, but when that trust is violated, individuals must stand ready to reclaim their divinely inspired assignment.

When society is plunging into ruin and chaos because of unworkable institutions, policies, and false theories, people possessed of knowledge that is in keeping with Moral Duty and the Universal and Unifying Morality, must step to the fore and lead. It is time to cast hesitation aside and yield to the energy of volition and the call of righteousness. Quality leaders are needed at the pulpit, before mass media microphones and cameras, at news desks of great newspapers, in school classrooms at all levels, and in the political arena. They are needed to write books, give speeches, and become influential leaders. They are needed to assemble and lead massive demonstrations down grand promenades, into public squares, and to the very steps of government buildings and central bank fortresses. Demonstrators must have the same honest and sincere purpose as the demonstration figureheads. The battle of words, ideas, and demonstrations must be entered into with great vigor and with an absolute resolve to defeat those who would tear down society and deliver the human community into a hellish existence of dictatorship and war.

Children cannot be expected to alter an immoral social order. Adults must take the lead. As adults become educated and worldly, and come to realize the limitations and destructive qualities of their inherited social order, it becomes incumbent upon them to do everything in their power to bring about change for the better. Everywhere, social entities must learn to embrace Moral Duty and the Universal and Unifying Morality, for they are truly sanctioned by divine authority and are the birthright of every human being.

There is no escape for the First Person Singular. He or she is the supreme champion of Moral Duty and the Universal and Unifying Morality. The Divine Essence calls upon the First Person Singular to be a spiritual, moral, economic, and political activist. It is a dictum of nature, which is to say The Divine Essence, and it is a dictum from which there is no appeal.

The Sixteenth Central Pillar: The Highest Allegiance

All passions of affiliation such as religion, traditions, nation, tribe, race, gender, language, history, or any other passion that acts as a wedge between groups of people, must be subordinated to The Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality.

To say that morality springs from religion is to make religion the epicenter of everyone's moral life. In the contemporary world, a plethora of mutually exclusive religions breeds a corresponding plethora of competing and antagonistic moral systems, and precludes the noble virtues from taking their place as the preeminent characteristics of human behavior. The idea that religious beliefs must be first and foremost in everyone's life, therefore, must be cast aside and forgotten. Friendship, goodwill, understanding, acceptance, respect, and peace, etc., are outcomes of righteous Moral Duty and must stand as the divinely sanctioned and supreme standards of inter-human relationships. In a world torn by competing spiritual and moral systems, it is the only possible key to peace. Obstacles such as nation, state, tribe, race, traditions, religion, language, etc., as well as other individual or social prejudices, must be relegated to lesser levels of importance, so the noble virtues can thrive, and all humans can live in happiness and safety.

A new golden rule must be propagated to the far corners of the earth. The rule may be stated as follows:

All passions of affiliation, such as religious or traditional beliefs and practices, nation, tribe, race, language, history, or any other social norm that stands in the way of accommodation with those of dissimilar passions, must be subordinated to the Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality.

This new golden rule is the single aspect of the new faith that may be vigorously promoted by the faithful, and there should be no hesitation in severely admonishing those who do not accept it as true. A peaceful future for the human community can be envisioned only if the many passions of affiliation that divide different groups of people are subordinated to a single, premiere, and all-encompassing, moral allegiance.

The Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality must stand above everything, and see nothing as its equal. It must be seen by all of humankind as the Highest Allegiance. To believe otherwise is to banish peace from the human community.

The Seventeenth Central Pillar: The Purification of the Word _Sacred_

A distinction must be made between what The Divine Essence has created and what humans have created. To be meaningful, the word "sacred" must have a pure meaning, not an obfuscated one. Only those things The Divine Essence has created can be considered sacred. Human creations, no matter how beautiful or old, cannot be considered sacred. All textual material, no matter how highly it may be regarded, is of human origin and, therefore, not sacred. Even the most beautiful of idols or paintings, the most glorious music, and the most beautiful and awe-inspiring buildings cannot be designated as sacred. To equate humans with The Divine Essence, by defining human products as sacred, is an abomination and a crass violation of the Providential Laws of Reality and Truth.

Everything that exists naturally can trace its lineage back to the moment of divine creation. Every mountain, every plain, every drop of water, and every living thing, has received the divine blessing of existence. Sacredness, therefore, is to be seen in all natural things. From this day forward, it is fatuous for people to fight over places or things they consider especially sacred. All natural things are sacred to the same degree, and there is no place, object, or living thing that is more or less sacred than any other place, object, or living thing.

This clarification is necessary because of humankind's propensity to define certain of its own works as sacred, thereby elevating those creations to unwarranted levels of prestige, and confusing the relationship between humans and The Divine Essence.

The Eighteenth Central Pillar: All Humans are Children of The Divine Essence, All are Brothers and Sisters in Life, and All are Born as Equals in the Moral Sense

The Divine Essence has created the universe and all of its evolutionary functions. Through time, it is responsible for the mother planet and the rise of humankind. In that powerful figurative sense, all humans are children of The Divine Essence, all are brothers and sisters in life, and all are born as equals in the moral sense. This is not to infer that humans are made in God's likeness. What it does mean is that, without divine creation, humans would not exist.

The science of genetics has confirmed that the physical features that differentiate the various races of humans are superficial and unimportant. Though people are marked by social, religious, traditional, and physical differences, all are of humankind and members of the same family. There is no basis for one race to claim superiority over another, and there is no such thing as a chosen race. The true God does not favor one race over another. Ultimately, there is only one race of people.

The sexes are also equal with regard to moral considerations, and one sex cannot claim superiority over the other. Faiths that disparage women, or confine them to a status lower than men, are abominations and contrary to everything that is just, good, and godly.

It is a great moral infraction for one person to think ill of another, or mistreat another, on the basis of an ethnic, religious, racial, tribal, social, sexual, physical, mental, or any other difference. There is a common measure of courtesy and respect that all are due, and it is the Moral Duty of the First Person Singular to live within the bounds of this dictum.

The Nineteenth Central Pillar: The Random Nature of the Emergence of Self

The human infant host body the feeling of self emerges from, and the religious, moral, and social beliefs, etc., the host infant is born into and will absorb as it grows older, are matters of chance. Moreover, if a child is born into social order "A," and immediately transported and raised into social order "B," the child's feeling of self, in the absence of any telling racial characteristics, will develop in a way similar to other members of social order "B."

Since the feeling of self grows out of the soul, the soul dictates the feeling of self. The feeling of self does not choose its host body. No one chooses their sex, skin color, parents, or where they are born. Each feeling of self must accept its host body, whatever that body happens to be.

The Random Nature of the Emergence of Self puts all of humankind in the same boat. It makes all humans brothers and sisters in the journey of life, and provides a strong basis for righteous living. Those who fervently believe their race, nation, or religion is superior to others, should be reminded that, given the random nature of the emergence of self, they might be a member of the disparaged identities. Those who fervently believe their gender is superior to the opposite sex, or that only male-female sexual desire is normal and sanctioned by The Divine Essence, should be reminded that, given the random nature of the emergence of self, they might be a member of the opposite sex or a member of the sexually different community. Those who denigrate the physically or mentally handicapped should be reminded that, given the random nature of the emergence of self, they might find themselves similarly handicapped. This pillar is a weighty and powerful reminder that all people are created equal in the moral sense. It stands as a grand counterweight to arrogance and the lack of social thought, conscience, and compassion.

Since all animals have a soul, and all souls give rise to a feeling of self, this pillar also cements the close relationship of all members of the animal kingdom. Just as the feeling of self of the reader of these lines did not choose his or her body, neither does the feeling of self of a lion choose its body, or the feeling of self of a fish choose its body. Each feeling of self is a dictate of nature, which is to say The Divine Essence, and is a matter of chance. Each feeling of self, therefore, is a kin to all the others.

Thought and imagination are easily let loose when members of different species look closely into each other's eyes. Each can sense the feeling of self of the other. That is why, when animals are raised for the products they afford to humans, or when they are slain for consumption, they must be treated with the utmost regard for their comfort. Animals must never be tortured by confinement, subjected to forced feeding, or any other contrivance designed to hurry or cheapen the marketing process. If they are to be killed, the process must be designed such that pain and terror are held to an absolute minimum. In each case the First Person Singular must keep in mind, "There, but for a roll of the providential die, go I _._

The Twentieth Central Pillar: The Path Effect

The magnitudes and totality of spirits absorbed into the human soul, starting from the moment of conception and extending into old age, will govern how the host body will think, act, and live.

The Assimilation of Spirits from Conception onto Death

From the moment of conception, the new soul begins a journey along an erratic pathway it will follow onto death. Initially, the pathway is determined by the genetic and epigenetic makeup of the fertilized egg. As the fetus begins to take shape, though the genetic and epigenetic confluence will continue to be important, the pathway is increasingly determined by spirits absorbed from the mother. With the exception of the genetic and epigenetic influences, the pathway cannot be said to be predetermined. Every spirit absorbed from the mother, whether strong or weak, will send the young soul in a new direction, however slight it might be. Womb time is an unappreciated determinant for what is to follow. Does the feeling of self emerge in the womb? It's hard to say. Most certainly, it exists at birth and is announced by the first cry.

For each day of the early years, spirits, good and bad, will find their way into the young soul. The language of where the child is born; the influence of parents, siblings, and other relatives; the family life or the lack thereof; the natural surroundings; the social, economic, and political circumstances; the prevailing religion and moral system; wealth and privilege or the lack thereof; diet; dress; traditions; passions of affiliation; upbringing; exposure to education; access to information; experiences regarding crime, violence, war or the threat of war; and a host of other factors, will all work together to produce a wild mix of character-building and character-destroying elements.

As the day-to-day soul building continues into the adult years, changing conditions and new factors, as well as the old, must be continually dealt with. Is the local social structure organized, peaceful, and prosperous, or is the opposite the case? Is the money honest or dishonest? Is the local ecology healthy or in a state of decay? Are natural calamities at work? Is war threatening? What kind of future can he or she look forward to? Can he or she find happiness and security in marriage? Can children be raised in safety? Are there jobs to be found? Can he or she become a productive and contributing member of society?

Hundreds of challenges will have to be resolved as the days and years are lived out and pass into history. Thousands of spirits, good and bad, will be encountered. Each will leave their mark in the soul. At each point along the path of life, the personality of the host body will be a reflection of the spirits residing in the soul.

The Consequences of The Path Effect

The consequences of the Path Effect are profound. No one should wonder why there are people different from themselves. Entering into adulthood, people who have been born into radically different circumstances, followed radically different paths, and have absorbed into their souls radically different spirits, may have so little in common with each other, that neither group will feel an affinity for the other.

Most people grow up amid others of like kind. While they may gain some experience in their young years at bridging the minor differences that separate them from others nearby, little gained by experience prepares them for dealing with groups of people who are profoundly different. Often there is a social reaction when different groups come into contact with each other. Individuals on both sides may be swept up by the collective tide of opinion. As a general rule, the greater the differences that separate two groups of people, the more difficult it is for them to reach a state of accommodation and peace. The possibility for conflict between those of wide disparities is always close at hand. Language, differences in culture, and racial features all take their toll.

When one group suffers intense and prolonged injuries at the hands of another group, the Path Effect can go into exponential divergence. The result will be hatred and a call to arms on the offended side. The hatred on one side begets fear and loathing on the other. Revenge and counter revenge leave a trail of broken and bloodied bodies, and a future for both sides that is clouded with a dark and ominous hue.

The risk for conflict is not limited to those groups with multiple and wide disparities. It is an unfortunate aspect of the human behavior that it only takes a single difference to put two groups of otherwise similar and reasonable people at each other's throats. Religious, political, or economic disputes, disputes over land ownership or control, disputes over natural resources, or a desire to dominate on one side, are examples of single issues, each of which is entirely sufficient to ignite the flames of antagonism and deadly conflict.

Given the variability and vast numbers of human souls populating the earth, and the fractionated manner in which they are organized, the future of humankind looks bleak indeed. The major turning points in the history of humankind often consist of conflict and war, and the inability to avoid war in the past portends an inability to avoid it in the future. Where characteristics such as faith, race, tribe, nation, and language are afforded the highest measures of allegiance by large numbers of people, then friendship, goodwill, respect and peace will always suffer. Though accommodation and understanding in the face of an exponential divergence of the Path Effect will always be difficult, it must be kept in mind they are never impossible.

Unfortunately, chance will condemn some people to paths marred by privation and sorrow. They will find no escape, and their lives will be cut short. Others will be born into more fortunate circumstances, but will squander their chance for a good life by making thoughtless choices. The Path Effect will see the full gamut of human life experiences, ranging from the most sublime to the most horrific. Fortunate are those who are born into a free and prosperous society, for they have the opportunity to live a life of extraordinary beauty and rarity.

The Path Effect as a Primary Means of Understanding Other People

Those who are dedicated to the achievement of peace among all peoples of the earth will immediately recognize that the Path Effect provides a primary means of understanding how different groups of people may assume strong and troubling dissimilarities. Obviously an important key to peaceful interaction between differentiated groups is an understanding of how the differentiation came about. Many well-known adages describe this situation, as for example, "walking in the other person's shoes," or "seeing the world as the other person sees it," etc.

It is certainly a fact that much of the agitation and conflict that besets the human community could be avoided if only people would work harder at understanding what drives people on the other side of the fence so to speak. An honest and unbiased approach to understanding has a way of ameliorating the fear and suspicion that is too often aroused in souls when a dissimilar group is confronted, and will often reveal actions that may be taken to reduce the tensions felt.

Sadly, however, most people suffer from a localized and incomplete picture of human life. They become steeped in self-righteousness and are unready to yield that other beliefs and lifestyles may be as valid as their own. Sometimes indoctrination and taboos keep people in a mental cage from which they are unable or unwilling to escape. At other times the knowledge and information necessary for learning may not be available. Too often laziness plays a part, for there is no doubt achieving an understanding of groups different from one's own is hard work, and may even be an unpopular undertaking.

Exploring the path others follow will involve a study of their religions, their histories, their traditions, their heritage, and the manner and circumstances in which they have lived their years from birth through adulthood. Often one's own biases and taboos will arise as obstacles to understanding and will have to be faced squarely, as discomforting as that experience may be. In addition, the influence of peer groups and other social pressures may have to be resisted. For example, most religions will never encourage their faithful to explore competing beliefs out of fear the faithful will become more worldly, and therefore more ready to question some of the underlying tenets of the parent religion. Nevertheless exploring the Path Effect, especially when the possibility of conflict appears between competing groups, is a moral obligation from which no one can escape. Always, the First Person Singular must make every effort to get along with other people, and an understanding of the paths they have followed is essential to that purpose.

A great deal of flexibility on the part of the First Person Singular is needed to find ways of successfully interacting with groups different from one's own. That is why morality, as it is defined by the new faith, and the spirits of Central Pillars Sixteen, Eighteen, and Nineteen, must be hard set within each soul. Everything must be made subservient to the art and practice of moral behavior.

To be sure, as in the case of an invading horde bent on dominance, looting, and rape, there are times when certain moral considerations must be set aside. But even in warfare, attempts to understand must not be completely abandoned. The First Person Singular must strive to rise above brutish behavior.

The Path Effect is useful in individual as well as group situations, and its use, hard work or not, should become second nature to every follower of the new faith. It is as a call from The Divine Essence.

The Saving Grace

The saving grace for the highly differentiated human community is that all of humankind has been endowed by The Divine Essence with a single logic that is governed by the Providential Laws of Reality and Truth. In everyone's thought and language, two and two makes four, there is a difference between night and day, peace and friendship is better than hatred and war, prosperity is better than destitution; and living in a state of stability and security is better than living in a state where uncertainty, fear, pain, privation and death are constant companions. Everyone wants happiness and long life for themselves and for their loved ones, and everyone is anxious to avoid the hardship and horror that comes with conflict. It would seem that when it comes to matters of well-being and happiness, people the world over stand on the same rock-solid and unifying ground. It is upon this bedrock, that the future must be constructed. Slowly but surely, travel, communication, knowledge, experience, and understanding, are gaining credence against the divisiveness of endeared passions and beliefs. But it is a slow, arduous, and haphazard advance.

If the conflicting issues of religion and religion-based moral systems could be removed from the volatile brew that keeps different groups of people in a constant state of agitation, the future of humankind would immediately take on a brighter hue. A new and widely accepted unifying faith and moral code, supplanting the old and divisive ones, would be a strong force for setting differentiated people at ease with each other. People united in a common faith would not only be free of one of the most insidious of the divisive passions, they would have a powerful commonality that can help them address the remaining issues that divide them.

There is a growing realization, even as a multiplicity of religions and moral systems keep the human population in a constant state of turmoil, that faith and morality should bring peace onto the human community, not conflict and war. If faith and morality lead people into conflict and war, is it not true a great contradiction is at work, which must sooner or later draw the attention of thoughtful people. Though most people will remain locked in the old and divisive beliefs for the remainder of their lives, a growing minority is searching for something new and more unifying. The search is especially strong in young people, who are able to see with greater clarity the destructive influence of the old ways. In the past, their search for something new has been met with disappointment and frustration, but those days are at an end.

The House of The Divine Essence and the Universal and Unifying Morality are now at hand. It is a faith and moral structure that is neutral to all people and therefore capable of appealing to all people. It is a faith and moral structure that unites rather than divides. It is a faith and moral structure that is believable, and in confluence with all that modern science has discovered and will discover. Someday, the new faith will prevail over all other faiths. The interim period, however, will doubtless be a long and troublesome one.

There is a powerful relationship between this central pillar and the previous one. This central pillar asks the First Person Singular to peer into the feeling of self of another individual or into the ethos of a group of people. The previous central pillar states that, but for a role of the providential die, the First Person Singular would be that other person, or a member of the group under study. It is but another reason for the First Person Singular to treat all others with respect and understanding.

The Art and Practice of Friendship, Goodwill, Respect, and Peace

While the art and practice of true moral behavior tends toward absolute righteousness, in an imperfect world, morality and absolute righteousness will never quite converge. There are times when the acceptance of something short of absolute righteousness is better than rancor or combat. Everyone must be prepared to sacrifice a certain measure of righteousness in order to keep the peace. Time should be used as an ally. People change over time, hopefully in the right direction. At what point the sacrifice of righteousness becomes too great to bear must be decided on a case-by-case basis.

The Twin Spirits of Tolerance and Restraint

In the course of interaction with other members of the human community, the First Person Singular will often be confronted with ideas and institutions very different from his or her own. Though the initial reaction may be one of revulsion or fear, the external reaction must always be marked by tolerance and restraint. Everyone must be ready to meet the other person more than halfway. A lack of understanding indicates study is called for. The Path Effect must be employed, and every effort made to achieve an understanding of the ideas or institutions standing in the way of friendship and goodwill. Often some basic and deep-seated adjustments must be made within the soul of the First Person Singular. One's ideas of what is just and right may sometimes need to be compromised for the benefit of peaceful interaction.

Other people are constantly making adjustments in their lives also, moving from the old to the new, and from the worse to the better. It will usually be the case that tolerance and restraint, exercised over time, will yield better results than confrontation. At the individual level, a visible effort to achieve understanding by one person will usually be answered in the same way by the opposite person. It behooves every member of this faith to set an example that others may follow.

Time is a prime ally when seeking to understand other groups, and generous use of it will pay rich dividends. It takes time to dislodge ignorance and replace it with knowledge. The decision to exercise tolerance and restraint should be made well before hand. When repugnance is felt during a study, or when the task appears daunting, the strength to carry on will be readily available.

Indeed, the spirits of tolerance and restraint should be hard set in every soul, ready to guide the host body through initial encounters with dissimilar groups. Tolerance and restraint will help prevent an initial reaction from adding to an already stressful situation, and will especially help young people whose inexperience and brashness may cause them to react to a dissimilar group in a manner they will later regret. The First Person Singular must never dislike anyone, without having a full understanding of the path that person has traveled.

The Twin Spirits of Understanding and Acceptance (Twin Elements of the State of Grace)

As people gain experience with the Path Effect and become skilled in using it as a tool for the promotion of goodwill and peaceful interaction, they will feel themselves ascending onto a higher plateau of moral awareness, which the new faith regards as an important element of the State of Grace (see Chapter Fourteen). This plateau is characterized by an understanding and acceptance of the enormous diversity of the human community and the realization that, as a general rule, diversity need not be a cause for rancor or conflict. Those who achieve this plateau will know where to draw the line between right and wrong, good and bad, just and unjust, moral and immoral. They will understand when firm resistance is called for, and when sacrifices and compromises must be made in order to avoid animosity or worse. Their ready understanding and acceptance regarding matters of diversity will bring a calm and contentment to their souls that will allow happiness and a zest for life to emerge as the central defining features of their characters. Their behavior and pronouncements will mark them as leaders and teachers. Reaching the state of understanding and acceptance of the enormous diversity that exists within the human community is the very essence of moral wisdom. It should stand as the ultimate goal for the First Person Singular.

The Twenty-first Central Pillar: Society and The First Person Singular

The social structure (society) within which the First Person Singular lives, is the second most important focal point for Moral Duty and behavior. The dreams of the First Person Singular can only be realized through a moral, stable, and sustainable society. It follows that the First Person Singular owes an allegiance to society that takes on many facets.

Even in childhood, the First Person Singular is not free of social obligations. Proper behavior with regard to parents, siblings, playmates, teachers, and schoolmates provides an essential foundation for the more weighty responsibilities of adolescence. Every act or utterance, even from a child, will have social ramifications. That they may be of a minor nature is not the point. What is important is that the ramifications should contribute to society and not detract from it. In the brain of a child, these responsibilities will not be self-evident. Good behavior, therefore, must be taught. Good behavior, fulfillment of household responsibilities, hard work with the job of learning, and, above all, the strict avoidance of temerarious and self-destructive behavior must be instilled in the child's mind early on.

In the adolescent mind, social responsibilities will be more evident. Adolescents will see that it is society that provides them with safety or exposes them to danger. It is the social structure that provides them with the educational facilities they need for advanced learning, or condemns them to a life of ignorance and depravity. It is society that provides them with a context for successful and happy living, or renders their life useless and wasted.

Adolescents must be constantly attuned to constructive social norms, and live in accord with them. It is the duty of adolescents to become contributors to the social order and not detract from it. Just as in childhood, the strict avoidance of temerarious and self-destructive behavior is very important.

As an adult, the First Person Singular is duty bound to nurture and promote a just and moral social order within which he or she, as well as others, can live successfully, even if it means exposing one's self to isolation or danger. Adults set the standards the younger generations will eventually embrace as their own. Adults, therefore, must be bold and stand ready to set their fears aside.

Immoral and criminal behavior on the part of individuals, groups, or organizations including governments, must never be tolerated. Criminals must be fought wherever they are found. From the family level to the highest reaches of business, government, and the military, offenders must be confronted with great tenacity, vigor, and bravery.

Sometimes it is the entire social order that must be overturned. A social order that imposes bondage upon the populace, or that allows for corruption, or arrogant and reckless behavior by those at the top, must be assailed with every ounce of energy that can be mustered. That such a task is daunting and dangerous, must not be a deterrent for action.

The human community will see improvement only as society becomes more moral and just. The interests of individuals and the interests of society are convergent. If all individuals act morally and responsibly, the resultant society will be moral, just, and prosperous. The First Person Singular, especially as an adult, must be willing to carry his or her share of the burden. It is as a call from The Divine Essence.

The Twenty-second Central Pillar: Marriage and Family

The marriage-based family is the vital and basic building block of every successful social order. It is the basic and essential unit of love, security, and commonality. It constitutes a building block that a just, moral, and viable social structure cannot do without. All other building blocks will be of an inferior nature, and will not be sufficiently strong to support a prosperous and lasting social order. As a root is to a tree, so is marriage and family to society. Just as a tree, desirous of a healthy and long life, requires a firmly set root, so does society require a firmly set foundation, upon which a viable and prosperous community may be constructed. It is the family, usually consisting of an adult male and an adult female sacredly and lawfully united in a monogamous relationship, along with their offspring, that must be held up and idealized as the central and indispensable social building block.

Marriage should be a prime goal of every healthy and prepared First Person Singular. The companionship, division of labor, comfort, and sense of permanence it affords are essential elements for the emotional well-being of every adult, whether male or female. Marriage is an open and dedicated statement of lifelong commitment that anchors the lives of the couple concerned. Most importantly, it provides a solid foundation for child rearing.

While the new faith will champion male-female monogamous marriages, it also recognizes that nature, which is to say The Divine Essence (God), is not consistent in the way it creates humans in the sexual and gender sense. Since the new faith accepts that variations in human sexual and gender development are naturally occurring phenomena, it will readily accept other kinds of monogamous marriages, for example, male/male, female/female, and certain other family definitions as being viable, natural, honorable, and above reproach.

The new faith will not sanction polygamous marriages. Polygamous marriages are usually indicative of a male-dominated society in which females are forced to play subservient roles. The offspring of such marriages will be marred. The relationships between half siblings are generally not as powerful as that of full siblings, and the confused image of what marriage is and what it means, will be carried forward.

The institution of the family is weak throughout the contemporary world. In the name of freedom and liberation, in the absence of a strong and focused moral and behavioral standard, and under the impetus and influence of an entertainment media that glamorizes sexual license and ignores its social responsibilities, sexual norms have been largely brushed aside, and the institution of the family has been beaten down.

Nature itself seems to be at odds with the social order as young bodies are prepared for procreation many years before the responsibilities that come with parenthood can be reasonably and successfully assumed. With strong sexual urges, and unprepared both morally and mentally for what is happening to their bodies, many young people slide easily toward the dangerous and destructive habits they see portrayed around them. A vicious circle is set in motion as young people without strong feelings of family, and lacking emotional and behavioral maturity and parenting skills, produce babies they are unprepared to care for.

Consequently, many children grow up under the influence of immature or otherwise unprepared parents, or with incomplete or substitute family structures, and are thereby deprived of one of the most important emotional anchors that life has to offer, which is to say the love, nurturing, protection, and support of mature biological parents. Though some afflicted children will find other anchors in their lives and manage to find their way through the storms of adolescence and early adulthood, many will not. The social harmony and unity is thereby compromised, and everyone suffers from the ramifications thereof.

The problem extends beyond young people. Many adults revolt against long-established sexual norms and feel they are above them. Outside of marriage, many females yield to their own desires, or to unscrupulous males, and are left with children to provide for without help from the fathers. The social cost is high when people have offspring with random partners outside of any permanent civil and spiritual relationship that assigns nurturing and financial responsibilities. Societies may shun such irresponsible behavior, but it is not enough.

The numerous and exclusive religions existing in the contemporary world are doing a poor job of promoting and protecting the family as an institution. Rituals are directed outward, toward a so-called savior or man-god who absolves sins, rather than inward where the basic character of the individual can be altered for the better.

The central issues with regard to marriage are the mutual commitment of the two partners, and the nurturing, education, and support of resultant or accumulated children into early adulthood. Children need shelter, food, clothing, security, and a sense of belonging. They need to understand they are in the care of loving and dedicated parents who are committed to their well-being and proper upbringing. They will best gain that understanding only from ever-present, committed, and legally united parents. The responsibility for the nurturing of children into early adulthood is one of the most sacred of responsibilities. There is no escape from it. It must stand above the well-being of the marriage partners.

The Twenty-third Central Pillar: The Moral Duties of Compassion, Charity, and Volunteerism

It is the Moral Duty of the First Person Singular, in accord with ability, to give a portion of his or her time, knowledge, skills, and fortune to those in need, whether they be close and known, or far away and unknown. In the sense of divine creation, all humans are brothers and sisters in life. To feel compassion and to give for the sake of brothers and sisters in need are among the most noble of human virtues. Giving gladdens the heart and calms the soul. It places the First Person Singular in proximity with the ultimate spirit of greatness and generosity, which is to say, The Divine Essence. Giving helps keep the First Person Singular on the straight and narrow path of righteousness and happiness. It keeps the First Person Singular focused on what is most worthy and important and enhances the ability to recognize what is less worthy and important.

No one is too young, too old, or too poor to give for the sake of others. For contributors whose resources are limited, there are always little considerations to be observed, kind and supportive words to be spoken, and time and effort to be contributed. Children can help their parents with household chores, their siblings and peers with schoolwork, and the elderly, within or without of the household, with little acts and expressions of kindness.

Young adults may be very busy with child rearing and home building, but always there will be a small measure of time or resources that can be devoted to someone in need. Adults in the middle and senior years will have more options, more time, and more resources to give to the less fortunate. Tutoring the young, attending to the needs of the ill and elderly, counseling those who have lost their way, and contributing monetarily to worthy social causes, are just some of the ways the First Person Singular can contribute to the general well-being of society.

Few qualities mark the character more than compassion, charity, and volunteering. The First Person Singular who is rich with compassion, and gives often and willingly as she or he is able, is entering into a state of Grace, and is providing a guiding light for all good people to follow.

The Twenty-fourth Central Pillar: Lamentations

In the face of tragedy and death, people ask, "Where is The Divine Essence to be found?" The answer must be faced squarely. Divine creation has no focus on humankind. Divine creation is an immense given, of which humankind is only a tiny part. Within the immense given of divine creation, humankind must find its way as best it can. When people lament the sadness of death, it must be remembered that death is a part of divine creation, and that without death there is no life. When people lament the sadness brought on by natural calamities, it must be remembered that such calamities are a part the natural setting; which in turn is the result of divine creation, and that without the natural setting there would be no life.

Moreover, a great deal of the misery humans experience, they bring upon themselves. By overpopulating the earth, they are destroying their own habitat and setting the stage for a frightful reduction of their own numbers. By accepting false beliefs and warring with each other as a result of them, they bring forth a host of horrors and suffering, and take away the gift of life from countless millions of individuals. Reckless and villainous behavior on the part of individuals victimizes millions more.

In such cases, it is a mistake for people to ask, "Where is The Divine Essence to be found?" Rather they should be asking, "Where are the Providential Laws of Reality and Truth, and true moral behavior to be found?" With the advent of the new faith, an institution is finally at hand to act as a focal point for answering these all-important questions.

The Twenty-fifth Central Pillar: The Foundation Stone of Government

The division of labor within a community leads naturally to the concept of government. In the same way morality springs from the ruin that ensues when people fail to practice it, the concept of government springs from the confusion and lack of focus of a disordered human community.

People gather to form communities because they find safety in numbers, and because they quickly discover the division of labor makes life easier and better for all concerned. Living in community, different groups can specialize in making shoes, clothes, shelters; tending domesticated animals; raising crops; enforcing agreements; policing unruly members, and guarding against the encroachments of those who would do harm. Everyone benefits from this naturally occurring phenomenon as the social structure becomes more efficient in satisfying the communal needs.

It is soon realized that it is useful to have an authority higher than that of the general population for governing the community and maintaining the peace. A leadership entity must be established to clarify the social framework and set it on bedrock. The standards of moral behavior that allow people to live and thrive together in peace and security must be integrated into the social framework, so the standards may take on the force of law.

Therefore do people willingly surrender a measure of the authority they have over their own lives for the convenience and benefits of government. Government exists only because the people will it to exist. Its role is that of the servant, not the master. Its purpose is to serve, to serve equally, and to dominate only to the degree necessary to fulfill the functions surrendered to it by the people.

Community members do not agree to the establishment of a leadership entity that may enslave them. They want the leadership entity to be the very embodiment of righteousness. That is the only reason a moral and thoughtful person would agree to its establishment. Government must be constrained by the same moral system that guides the interaction of citizens. It follows that a moral and just government is divinely sanctioned in the same way the Universal and Unifying Morality is divinely sanctioned.

With a hard and fast social framework in place, and a system of moral behavior set firmly within that framework, well-meaning and moral people are able to interact with each other in safety and with the expectation that exchanges agreed to will be honestly and forthrightly consummated. People are able to become future oriented, and work together to build their community, husband scarce resources, and preserve the beauty of the earth

The concept of government does not come down from above. It is not a piece of property. Kings, Queens, Presidents, or tyrants do not own it. Government is born as a component of the division of labor within a community and arises as a natural phenomenon.

Governments maintain their divinely sanctioned status only as their structure and philosophy remains soundly rooted in the Universal and Unifying Morality and the concept of government as a component of the division of labor. Woe onto the citizenry, when those roots are broken and government becomes a force onto its own. It easily happens in mass societies, where government can become very bureaucratic and distant, and especially where the roots of government are not widely understood or accepted in the first place.

Logically, all governments should be democracies. Of course, any democracy rooted in the division of labor presupposes voters are knowledgeable, moral people, who will cast their ballots on the basis of true economic and moral principles, rather than some selfish desire or need. When that is not the case, and when there are no checks in place to prevent the misuse of the ballot, then democracy easily slides onto the path leading to omnipotent and criminal government. Citizens beware!

The Twenty-sixth Central Pillar: The Inexorable Link between The Universal and Unifying Morality and the Science of Economics

The science of economics is a branch of the science of morality. Endless quarreling by those who call themselves economists, and experimentation by many national governments over the years, has obfuscated the nature of economics to the point where, in contemporary times, its study can lead students in many different and exclusive directions. Each direction has its champions who will argue loudly and passionately that the other directions are false.

In the natural sciences, false ideas are eventually disproved by experiment and observation. But in a social science such as economics, where experimentation is difficult, false ideas can set their roots in popular passions and thrive, though they will lead the nation practicing them to ruin and despair. Even then, with the passage of two or three generations, the false ideas will become popular once again and the same tragedy will ensue.

This deplorable situation can be rectified by placing economics in its proper and natural location in the total scheme of things, which is to say, by making it a branch of the Universal and Unifying Morality. This simple act will sweep away mountains of superfluous details, argument, and errors, and make possible a clarity of economic understanding that is totally lacking in the contemporary world. The simple moral adage, _thou shalt not steal,_ scrupulously applied, will keep economic theoreticians and students, as well as common citizens, on the straight and narrow path of righteous economic discovery. At its roots, economics is the study of moral behavior in the marketplace.

The Twenty-seventh Central Pillar: Wealth is not Created by Printing Currency

Nothing can serve better as a statement of intellectual decadence than the belief that wealth can be created by printing currency. While it is true a unit of newly printed currency can be used in exchanged for material goods and services just as any other unit of the same currency, it is true only in the sense that, at the moment of exchange, a measure of wealth has been stolen from the wealth represented by previously existing paper currency units. If it was true that wealth could be created by printing currency, poverty would have long since disappeared from the face of the earth, and everyone would be living lives filled with material comforts, while never having to work for them. A more reckless and thoughtless plunge into fantasy cannot be imagined.

The Twenty-eighth Central Pillar: The New Spiritual Pathway

The new faith cobbles a pathway which, if followed by a sufficient number of people, will lead to universal respect, universal community, and universal peace.

It is recognized that the content of these pages will be seen by many as inflammatory, and contrary to this faith's purpose of seeking accommodation and peace among all people regardless of spiritual persuasions. It is a necessary and unavoidable contradiction. People have been taught that God has sanctioned their inherited faith and any questioning or examination of their religion's basic precepts is tantamount to questioning God's authority over them. This taboo has allowed false religions to prosper and old and worn out beliefs to survive into modern times.

The issues raised herein have remained hidden in the dark shadows of taboo long enough. They need to be brought into the light of day so people can consider their truthfulness. True religions should have no fear of having their basic precepts placed under the microscope, and those who undertake such an examination should be able to do so without fear of recrimination. The search for reality and truth is one of the most noble and spiritual callings of the human soul, and there should be no hesitation in answering the call.

The new faith, however, must be careful how it handles, both in public and in ritual, the controversial arguments contained in this text. In recognition of their volatile nature, it will be the policy of the new faith not to dwell upon them. House officials must never extol or argue their cause in public. People may read _The Desideratum_ or not, and join the new faith or not, as they choose. It is enough that this document and the new faith exist for those who choose to make use of them.

The new faith puts other faiths in perspective and leaves room for all of them. It recognizes that everyone should be free to demonstrate love and devotion to the faith that is ingrained within them as long as they respect the rights of other people to do the same thing, and as long as their practices are not so overbearing that they infringe on the tranquility of other members of the human community. It is for this reason that faiths should always be passive and voluntary institutions, and should never be engaged in politics or evangelism.

The House of The Divine Essence will actively avoid antagonizing or entering into rancorous debates or conflicts with other religions. It will, however, defend itself, and will do so mainly through the use of the Sixteenth Central Pillar (The Highest Allegiance).

Countless millions of people are ready to abandon the old faiths as they discover something more realistic and fulfilling is at hand. As the new faith gains stature, more and more people will follow the lead of those who have gone before them. It is up to the educated young especially, to lead the way into the new spiritual era. They have the most to lose from the unrelenting religious and moral turmoil, and the most to gain from a new spirituality that is clearly superior to the faulty ones handed down to them. Life will immediately take on a brighter hue as they discover that here, finally, is a spiritual edifice that is as real and true as sunshine.

Back to Table of Contents

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### CHAPTER 5

### THE UNIVERSAL AND UNIFYING MORALITY, THE PERSONAL PRONOUNS, AND CHARACTER DESTROYING ATTRIBUTES

It is logical that a treatise exploring the subject of morality should largely revolve around the personal pronouns, including the pronoun _it_. Since morality is the art and practice of people discovering and implementing rules and means that will allow individuals and the diverse human populations to live together in a state of relative tranquility, and the personal pronouns describe the full range of human relationships, it seems reasonable to use the personal pronouns as a means of textual and systemic organization. Since the First Person Singular _(I)_ is the vantage point for the personal pronouns, a primary demand of the Universal and Unifying Morality is also satisfied (see Central Pillar Fifteen).

The phrase First Person Singular is used repeatedly in this text. It is like an arrow that points straight to the soul of the reader. Aside from the complementing word _I_ , which is used where possible, there is no other word or phrase that accomplishes the same purpose and with the same intensity. The world is full of individuals, but there is only one First Person Singular. The phrase also maintains the focus on the personal pronouns as the primary means of understanding and monitoring personal behavior.

The second person is omitted to reduce redundancy. Even so, redundancy will still occur as in the case of a _we_ consisting of the First Person Singular and a single companion, and the _she_ or _he_ of the third person singular. As a second example, the topic of sex is discussed under the headings _I, We, and It._ There is nothing wrong with repetition, especially regarding matters of importance. It is one of the ways people learn. Moreover, the learning process is enhanced and reinforced when important topics are approached from different vantage points.

The first step in the achievement of a high moral life for the First Person Singular is the steadfast avoidance of character destroying attributes. Some examples follow.

SUCCUMBING TO ADDICTIONS

Many people fall into self-denigrating and self-destructive habits. The omnipresent frustrations of life, including chaotic and impoverished social conditions, family problems, unemployment, low self-esteem, loneliness, poor upbringing, a distorted desire for attention, as well as a host of other factors will pull some into the vortex of addiction. Addiction leaves loved ones in anguish, burdens society, and signals poor self-control and a lack of preparation for living on the part of the afflicted. Though the habits are often easy to fall into, as when they are accepted behavior among one's peers, they are much harder to fall out of. They will always lead to backward steps along the pathway of life, steps that will have to be retraced if success is to be later achieved.

Some people say addictions are illnesses and should be treated as such. They say, for instance, that becoming addicted to alcohol is a feature of inheritance, or is not very different from catching the flu. While there may be a measure of truth in such beliefs, taking the first alcoholic drink, smoking the first cigarette, or experimenting for the first time with a mind-altering drug are choices, not illnesses. Given the extensive amount of information that is available, and the plethora of examples, touching everyone, of ruined and shortened lives due to various addictions, there is no excuse for an otherwise healthy First Person Singular to experiment with addictive drugs. All medically unnecessary drugs should be thought of as poisons. Poisons kill or leave wilted souls in their wake. People should not allow foul and destructive habits to pull them down and hold them in bondage. The thoughtful and moral person will turn away from addictive drugs at the outset, and will have only true illnesses to worry about.

Tobacco

The addiction to tobacco usually takes place in the youthful years. It is a time when minds are still developing and are most susceptible to suggestion. Peer pressures are often influential. The young are also taught by the entertainment industry and advertisers that the use of tobacco is grownup and romantic. Admired luminaries are seen puffing away and making smoke. There is no mention by the entertainment industry or advertisers of the stench of breath, clothing, and living quarters. There is no mention of the addiction that easily ensues, of the ruined lungs and shortened years, or the long-term monetary and social costs of the habit.

It is now understood that simply breathing contaminated air (secondhand smoke) can also prove harmful and deadly. The smoking habit, therefore, is more than just a poor choice on the part of smokers. It can diminish and shorten the lives of those nearby. Serious moral and legal questions immediately come to the fore. If secondhand smoke can injure and kill, is it not true that the smoker, contaminating a confined air mass others depend on to feed their lungs, is guilty of a crime? The lack of intent to harm does not excuse exposing others to a dangerous situation.

Admittedly there may be some medicinal benefits to be derived from smoking certain leaves. This faith has no objections to such uses. It cautions that addiction does not signal its presence to the person concerned, and that even casual smoking can lead to addiction. The smoking habit is but one of many bad habits that people fall into. It is a thoughtless choice that shortens the life of the smoker and makes the world a lesser place for all. The First Person Singular must be forever mindful that filling the lungs with smoke is filling them with poison.

Alcoholic Beverages

The consumption of alcoholic beverages can be no less destructive. People fall into the use of alcohol in much the same way that they fall into the use of tobacco. The two often appear as tandem habits. The use of alcohol is seen as a release from the drudgeries and trials of life. Participants are only after a "good time." Addiction or other long-term consequences are not envisioned. Bars, pubs, and nightclubs are major segments of the entertainment industry, and alcoholic beverages are their mainstay. Yet few people think of such gathering places as bad or dangerous.

Some people are able to enjoy alcoholic beverages in moderation and, because of the moderation, are able to avoid addiction and other ill effects. But addiction, ruined relationships, and a ruined body, as well as other penalties and dangers, are never far away. The weak and susceptible become easy victims. The dangers of alcohol extend beyond its mere consumption. Intoxicated operators of motorized vehicles create mayhem on the roadways and are responsible for the deaths and maiming of tens of thousands of their fellow travelers each year. Indeed, among the torn and bloodied bodies are sometimes their own.

Other Drugs Used to Intoxicate

In addition to tobacco and alcohol, there are many other drugs that people use to induce a state of intoxication. While it may be true that some drugs are less dangerous and addictive than others, the less dangerous and addictive are often used as stepping-stones to the more dangerous and addictive. There is little to be gained by going into details. Everything that has been said about tobacco and alcohol can be repeated here. All drugs that intoxicate are dangerous and fully capable of devastating lives. Hard drug users are prone to doing reckless things while under the influence, such as committing crimes, operating machinery, using contaminated needles, and engaging in unprotected sexual activity. Addicted women who become pregnant condemn their babies to troubled lives and impose a serious burden on society. Their male partners share in the blame. In contemporary times, there is a pandemic of drug abuse problems, in which many thousands die every year.

Medically unnecessary drugs are a constant threat to the weak and unprepared. The First Person Singular is usually introduced to harmful drugs through friends. Any friend that is engaged in the consumption, production, distribution, or selling of harmful and addictive drugs should be immediately turned away from. Such friends are as much of a poison as are the drugs they promote.

The human life form is surely one of the most privileged of all life forms. To throw such a life away because of drugs is the pinnacle of stupidity and a contemptuous assault on the glowing beauty of divine creation. The surest way to avoid the poisonous effects of addictive drugs is to avoid the first contact. Preparation is the key. A decision made beforehand will be ready when it is needed.

Some people become addicted to certain drugs while in the process of receiving treatment for various types of illnesses. Doctors may or may not be at fault. In any case, professional help must be sought until something is found that works. Other people, suffering from depression and the like, may turn to dangerous drugs for relief, feeling that nothing could be worse than what they are already suffering. These people, too, need to secure professional help. While this faith can help to cleanse the soul of destructive spirits, its ritual should never be considered a primary strategy, especially in the case of serious illnesses or addictions.

It is a prime Moral Duty of the First Person Singular, at every age, to turn away from the use of drugs that are medically unnecessary. Life is too precious to be wasted in such thoughtless pursuits.

Foul and Depraved Entertainment

In most countries, people have a wide range of entertainment to choose from. From the most refined of musicians and actors, to the most depraved of the nightlife comedians, all entertainers seek the attention and money of the pleasure-seeking public. Where the entertainment money flows, and where the young turn for their entertainment, are good barometers of the social well-being.

All entertainment feeds into the soul and helps to mold the character of the First Person Singular. If only a small amount of foul and depraved entertainment is experienced, the imprint on the soul will be minor. But if she or he makes a habit of seeking foul entertainment, the soul will become corrupted, and the person's character will surely become afflicted, if not in terms of overt behavior, then in terms of thought processes.

It is not just a matter of foul entertainment. Also important is the mix of things that often accompany it, such as foul language, questionable companions, tobacco, drugs of various sorts, and reckless sexual activities. Trashy entertainment should be dismissed as unworthy activity and a waste of time for individuals bent on building good lives for themselves. People hooked on foul and depraved entertainment, waste their time and lose good friends, while others are busy constructing full and rewarding futures. The thoughtful person, for his or her own benefit, will never do anything to make trashy entertainment profitable.

Surely more worthy entertainment can be found, from reading good books to listening to beautiful music. Worthy entertainment calms restless spirits, beautifies the soul, and can add to the store of knowledge required for moral living. Worthy entertainment brightens the personality and enhances the interest and excitement of life. It attracts quality friendships, is part of the substance of righteousness and happiness, and it gives the First Person Singular the feeling that she or he is following the right path.

To the degree spirits of harmful addictions are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

THE LACK OF SEXUAL RESPONSIBILITY

Any discussion of the proprieties of sexual intercourse must start with the great sexual conundrum that plagues the young. Nature prepares human bodies for sexual union at a far earlier age than that set by the dictates of good sense and most social norms. Babies flow from sexual unions, and pre-adults are not prepared for the responsibilities of parenthood. Pre-adults are still in the stage of building their lives and preparing themselves for the adult duties and pleasures that will surely be theirs at a later time. They are not in a position to support themselves or their children.

When babies come too soon, they can sometimes be adopted by willing and fit adults who will perform the duties of parenting. At other times, it falls to older parents to provide for both their children and grandchildren. Very often, social institutions must come to the rescue and provide for both the young parents and their offspring. While, on occasion, things will turn out well for some of the affected children; for too many, the hardships endured will leave scarred lives, as well as many lasting social consequences.

In addition to the problems of early procreation, sexually transmitted diseases can ravage and kill young bodies. Nature seems to war with itself as it plays both sides of the coin. The urge is there, but terrible penalties abound.

There is no doubt waiting is a difficult thing to do. Much of the entertainment young people are exposed to overflows with sexuality, and influential adults, including parents, often set poor examples. Nevertheless, there is every reason for the young to yield to the dictates of good sense and sound social conventions. The penalties for failing to do so, to them and to others, can be severe.

Some people say it is wrong to assume the young and unmarried will not engage in sexual activity and, therefore, emphasis must be placed on the teaching of so-called safe sex practices and making sure contraceptives are easily available for all who want them. However, such an emphasis can be misinterpreted. Armed with contraceptives, many young and unmarried people will see sexual activity as more inviting. While the schools associated with this faith should certainly include extensive information about contraceptives in its mid to higher sex education classes, the stance of this faith is straightforward and emphatic. Abstinence is the only safe and proper path for the young and unmarried. It alone ensures the freedom from disease, regrets, and the possibility of placing a burden upon society.

Many young people successfully navigate their way around the hazards of adolescence and young adult life. Every young person should vow to be one of them. Marriage and sexual activity will come soon enough. The best marriages are made by those people who know how to exercise sexual discipline and wait. When the urge becomes overwhelming, private masturbation may be used to satisfy. It is harmless, breaks no moral rules, and elicits no response from an unknowing public.

Adults suffer from the same problems as the young. Unrestrained sexual activity, each encounter lasting only briefly, can destroy marriages, lead to abortions, spread diseases, produce unwanted children who will not be provided their just due in life, and leave souls burdened with a lifetime of regrets. Though they may be better able to care for unexpected children, their actions are still a detriment to society, and set poor examples for the young.

In every society, there will be found a small group of people who believe in what they call sexual freedom. They believe that since the sexual calling is natural, people should be free to answer the call as they please. For males it is easy; for females, less so. The females are left with the babies to care for, who will sometimes grow up not knowing who their fathers are. Sexual diseases can run rampant in such populations.

For every freedom there exists a complement called responsibility. To reject a responsibility while laying claim to its complementary freedom is a contradiction. The two must be accepted or rejected as a unit. They cannot be separated. People, therefore, who demand sexual freedom are morally flawed. They would have their freedom, while casting the consequences of their freedom upon society at large. Unfettered sex is always a component of social devolution. The First Person Singular, who understands the moral proprieties of sexual activity and accepts all of the responsibilities that are implied, has a much better chance of living a happy and fulfilling life than the person who does not.

Men who rape or make a habit of impregnating women only to abandon them should be severely punished. Sterilization or castration should not be thought of as inappropriate punishments. Of course, proof of culpability must be absolute.

Single women who make a habit of producing children they are unable to provide for should also be surgically prevented from producing more. For those who have proven themselves to be unfit parents, this faith will strongly suggest they accept sterilization as a means of preventing the birth of additional children.

Adults who have sexual relations with children or adolescents should be severely punished. This crime is akin to the crime of rape, and is a gross violation of moral behavior. Society has every right to condemn such acts and impose severe penalties upon violators.

To the degree the spirits of socially destructive sexual habits are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

THE UNRESTRAINED USE OF FOUL AND ABUSIVE LANGUAGE

The unrestrained use of foul and abusive language bespeaks of poor parenting, poor learning, and a gross underuse of one's own mental faculties. Within the undisciplined and unruly crowd, foul language is used as a means of finding favor with others. Outside of such a crowd, it signifies an unlearned, uncaring, arrogant, and degenerative attitude. In all cases that count for anything, it seriously damages one's persona, limits the number and quality of one's friends, and decreases the chance one's full potential in life will be realized.

Sometimes the young, suffering from the trials and frustrations of youth, are given to the use of foul and offensive language. It is a stage of life many will pass through. Those who join the military at a young age will usually find themselves surrounded by base language and will have difficulty avoiding its use.

Sometimes adults suffering from too much drink or drugs, or overwhelmed by various problems, will fall into the use of foul language and test the patience of those who are unfortunate enough to be nearby. People who allow offensive language to become deeply entrenched in their souls will carry the habit with them throughout their lives and will surely live lesser lives because of it.

While most people so afflicted will eventually grow out of the habit, it is important to understand it is a habit that should not be acquired in the first place. Persistent, outrageous and unrefined language will eventually pull the First Person Singular off the straight and narrow path and onto a more crooked path, leading to a less happy and fulfilling life.

For the determined person, the use of foul and abusive language is not difficult to overcome. All it involves is a simple change of heart. The educated know a refined and skillful use of language will always yield better results than a base use. The caring and thoughtful First Person Singular will always be willing to alter his or her behavior in order to achieve or maintain good relationships with other people.

To the degree the spirits of foul and abusive language are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

EXCESSIVE PRIDE

All people want to take pride in who they are, what they believe in, and what they do. Pride in one's nation, tribe, race, etc., pride in one's occupation whatever it may be, pride in one's ability to think, to make proper decisions, and to do righteous things, are hallmarks of every refined soul. Each person likes to think they are special in life. Each wants to be recognized and looked up to by others.

Pride of the right kind promotes self-esteem and keeps people on their toes. Pride is a good and constructive thing as long as it is kept within the bounds of prudence. However, there are a number of ways in which pride can become excessive and therefore destructive of interpersonal relationships.

Pride that is seen as Arrogance

The proud person must always be on guard against excessive or unwarranted pride, for surely others will view such pride as arrogance. Since the prime mover of moral behavior is the First Person Singular, she or he has the responsibility of setting a good example and must constantly be aware of the spiritual image that is projected onto the souls of other people. A spiritual image that includes arrogance can be costly to the person concerned.

Arrogance is always a detriment to one's character and destroys any prospect for respected leadership. All must try to see themselves, as best they can, through the other person's eyes. While assuming the awareness of someone else is outside the bounds of reality, there is much to be gained by attempting to do so. The more practiced one becomes, the more benefits will flow to the practitioner.

Refusing to Admit of Error

Pride resists change. No one enjoys the embarrassment that comes with visible wrongdoing or wrong thinking. Once a decision is made, it is always injurious to one's pride to change it. The more widespread and weighty the consequences of a mistake is, the more embarrassing and difficult it is for the person concerned to admit of error. This is especially true when a mistake affects the lives of a number of other people.

As a general rule, the sooner a judgment error is admitted to, the better it is for all concerned. It is the best way of preserving one's pride in the long run. Life is a continuous process of learning. Old ideas are continually being supplanted by new ideas, and old information is continually being changed or refined by new knowledge. The ability to learn from mistakes and admit to them is an important part of being a moral person.

LOW RESISTANCE TO A CROUWD BENT OF IMMORAL OR RECKLESS BEHAVIOR (INCLUDING PEER PRESSURE)

To join a crowd in order to find excitement or favor with its members is a dangerous endeavor and a sign of moral and intellectual weakness. Basically, one is yielding one's soul to the crowd. Individuality, conscience, control, self-respect, as well as the respect from loved ones are all placed at risk.

When people yield to the excitement and fervor of a crowd of questionable character, they open their soul's door to the spirits of the crowd, which may include the spirits of crime, violence, destructive habits, or other risky behavior. Thought and good sense are assigned a lesser level of importance, and people are often given to doing things they would never think of doing on their own.

The young are especially vulnerable. Inexperienced in life and easily carried away by the excitement of belonging to a group, they forget that mischievous fun, or outright lawlessness, always has its victims who may feel deeply offended by their loss of security. Friends become enemies when they lead the First Person Singular down reckless and dangerous paths.

To avoid getting caught up with an unscrupulous crowd, certain decisions must be made beforehand, and one must learn to recognize when crowd influence is being manifested. It is a tricky but serious business. No one should ever surrender their individuality or their ideas of what is moral, just, and good, to an undisciplined and unscrupulous crowd. This principle, accepted beforehand, can save the First Person Singular a lot of grief.

To the degree the crowd spirits of reckless, offensive, or immoral behavior are allowed to enter into the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

EFFRONTERY

There are a host of offenses that can afflict the human psyche, ranging from unintended belittling to audacious and bold insult. In the quest for moral behavior, it is one of the most elemental duties of the First Person Singular to expunge all elements of effrontery from his or her behavioral patterns. Of all the things in the world that need to be set straight, it is one's own personal attributes that are most accessible and controllable.

Not everyone is capable of shaking the world and setting it in a better direction; but everyone is capable of bequeathing to the rest of humankind one shining example, one brilliant light for others to follow. It is no small achievement to set a good example. If effrontery could be banished from human interaction and niceties allowed to fill the void, how much conflict and misery would the world be spared?

To the degree the spirits of effrontery are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

BELLIGERENCE, BULLYING, AND ASSAULT

For whatever reasons, some people follow a path that molds their character in a coarse and unrefined way. They are generally unschooled in the art of social behavior, and have not developed a sensitivity for what other people feel. They do not hesitate to push their fellow beings around or taunt them with insults. They are self-centered, and may see nothing wrong with what they do. In the case of misbehaving children, it is a stage most will grow out of with the encouragement of adults, but sometimes the offensive habits linger into adulthood.

All who are guilty pay a price for their coarse behavior. They isolate themselves and have few friends. They are apt to have difficulty learning in the young years and blending well into the workplace in the latter years. They will have difficulty finding mates and will generally lead troubled lives.

If the First Person Singular is given to fits of belligerence, bullying, and assault, she or he must seek accredited help without delay. Yielding to foul spirits can so damage the soul that repair becomes very difficult. Assault, murder, and other crimes, as well as the penalties and regrets thereof, are only one fitful moment away. If, while in the throes of foul spirits, an irreversible act is committed, many years may be wasted in incarceration, and the beauty of life will be greatly diminished.

Primary treatment must be sought from professional therapists who have devoted their lives to the study of mental disorders and are best equipped to help the afflicted find their way back to the path of dutiful moral behavior and righteousness. Of course, it is best if the First Person Singular is able to avoid the dark paths of belligerence, bullying, and assault at the outset.

To the degree the spirits of belligerence, bullying, and assault are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

CRIMINAL ACTIVITY

When undisciplined behavior crosses the boundary into criminal behavior, the perpetrator assumes a path leading to a ruined life. Fear of capture, confinement, or execution blackens the future and leaves the soul without rest.

Normal people do not step directly into crime. They see the obvious dangers and turn away. The criminally inclined are inclined because they approach crime slowly, compromising righteousness in cumulative small steps. They allow themselves to be ensnared by most of the negative attributes discussed in this chapter, and the attributes in turn make the transition into criminal activity a small step rather than a large one. Always criminal activity can be seen coming. Its dangers are not hidden from view. That some people slide easily into it should serve as a dire warning to the First Person Singular.

All members of the human race must keep in mind they have been born into an enormously rare and privileged life form. Though life may be pervasive throughout the universe, there is no doubt that the human life form is a jewel of divine creation. Each has only a single, precious life either to nurture into beautiful fulfillment, or to destroy in a wasteful orgy of stupidity and neglect.

The First Person Singular must be fully aware of what is at stake when criminal activity is close at hand. Very possibly, it is a fork in the road of life that will never be seen again. Young and old alike must understand that the criminal road is a dead end road that terminates in either incarceration or death.

To the degree the spirit of criminal activity is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

BIGOTRY

Bigoted people generally do not see themselves as bigoted. They have followed a path that has imbued and rationalized their ill feeling toward others, and they are not aware anything is wrong with the way they feel or think. Bigotry will not arise in the heart of a single person isolated from others. Bigotry is a social phenomenon. It builds on interaction and reinforcement over time, as people turn away from their responsibilities of thinking for themselves and seeking to understand other people. The focus of bigotry may be racial, religious, sexual, dress, language, wealth, customs, or any number of other path elements different than one's own. Bigotry can take on many different hues, some obvious, others subdued.

Bigotry is a primary cause of turmoil in the world, and should be confronted wherever it occurs. However, doing the right thing can be risky. Bigotry and anger are close cousins, and large numbers of people may be so afflicted. Reformers must decide what can be done safely, and what level of risk they are willing to assume if they want to do more.

Organization, if possible, always helps. People draw energy from each other. One thing is certain, bigoted people will continue on their paths until they are challenged and directed onto the path of righteousness.

All of the best rhetorical and argumentative skills of the First Person Singular, all of his or her writing expertise, and all of his or her knowledge and experience with regard to the subject matter must be employed to fight the scourge of bigotry. This is where early commitment, and time and effort devoted to previous study come into play. Those best prepared, best equipped, and with reputations for scholarship and honesty will accomplish the most.

Whether the offender is a parent, a sibling, a friend, a teacher, a coworker, a political leader, or society at large matters little. All must be challenged whenever they cross the line into bigotry. It is the will of The Divine Essence, as demonstrated by Moral Duty and the Universal and Unifying Morality.

To the degree the spirit of bigotry is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

HATRED

It sometimes happens that hatred is made a companion to the feeling of self, as when a terrible injury is suffered because of wrongdoing by another. Such hatred is justified, and when properly harnessed and pointed in the right direction, can be a driving force for good. Those guilty of heinous crimes, for example, are deserving of hatred until they are brought to justice. Unscrupulous leaders who use murder and terror to gain power and hold onto it deserve to be hated. The hatred they generate can be justly employed to bring them down. As soon as hatred has accomplished its worthy goal, however, it turns negative and should be immediately cast aside. Hatred is good only as it is a driving force for good.

It sometimes happens that justice is elusive. Perhaps the guilty party cannot be found or the evidence against the party is inadequate. In such cases, hate is combined with frustration. What greater mental torture is there, than to know that perpetrators of terrible injuries are on the loose and nothing can be done about it? As the years roll by, and justice is continually stymied, there are instances when the best one can do is to put the injury out of mind and move on, for surely a point is reached when one's mental health is more important than the burden of unsatisfied hatred. Hatred that is unwarranted or not useful is a terrible burden for any soul to carry. It darkens every action and sharply limits happiness. Every effort should be made to expunge it from the soul.

Hatred often grows out of social circumstances. In wartime, for example, enemies grow to hate each other as each side sees friends and loved ones killed and property destroyed. However, when peace is restored and enough time is allowed to pass, the same combatants can become the best of friends. Those who are old understand this and should pass their knowledge on to the young, especially when war is close at hand. Time is a great healer of hatred.

It is never enough, however, to expunge a bad spirit from the soul, for a void is left the discarded spirit can easily slip back into. Improvement is not assured until the void is filled with a spirit that will act as a counter influence to the one thrown out. In the case of hatred, the spirit that is needed is the spirit of forgiveness.

Hatred is not justified when it violates the noble virtues of moral behavior. Racial or religious hatred, for instance, is never justified. Unjust hatred, when acted upon, is criminal behavior and should be treated as such. Those guilty of unjust hatred should be confronted and every effort made to help the guilty find a more suitable path to follow. The Path Effect should be used to achieve understanding. When efforts to reform fail, those filled with hate should be watched closely to see they do not act harmfully upon their hatred.

To the degree the unjustified spirit of Hatred is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

POOR WORK HABITS AND THE EXCESSIVE LOVE OF LEISURE

Central to the question of how to achieve happiness and success in life is the question of how one spends one's time. In the modern era there are many forms of electronic media that, like a drug, can lull the unsuspecting and unprepared into a passive and wasteful lifestyle. Wasting time leads quickly to laziness, and laziness has nothing to contribute to moral behavior or building a better world. Thoughtful people will turn away from time wasting entertainment and otherwise limit their unproductive time.

People who are successful are hard workers. The last thing they want to do is waste time. When they are not actively working, they are thinking. They are thinking about what they are going to do next. They are thinking about a political or economic issue, or how to improve their lives and personal relationships. There are so many responsibilities to fulfill, and so many wonderful things to learn in an all-too-brief lifespan, that the excessive waste of time is nothing less than a rejection of living. Everyone should always have productivity in its many forms on their minds. There is much joy to be found in it, and when one is old and able to look back on a full and productive life, the end will be much easier to accept.

Young people are often imbued with the notion that life goes on forever, and since there is so much time, a lot of it can be wasted and there will still be plenty left. It is an unfortunate view. Wasting time during the formative years is especially costly. It leaves one motionless on the path of life during a time when moving ahead is most critical.

Those who wallow in laziness will soon notice others passing them by. Catching up will be difficult, the more so as laziness holds one back. The young, especially, should avoid becoming addicted to passive entertainment. Of all the ways of wasting time, it is one of the worst. If the young have any doubts about the value of time, they should have a long talk with someone who is old.

To the degree the spirits of poor work habits and the excessive love of leisure, are allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

FAILING TO LEARN TO THE BEST OF ONE'S ABILITY

The process of learning begins at birth and ends only at death. The more a person learns in life, the more successful, fulfilling, and influential life that person will lead. All people are capable of learning, and most are capable of a high degree of learning if they choose to apply themselves, and if the appropriate material and facilities are available to them. Righteous living demands that everyone be a lifelong student.

In addition to learning an occupation, the Universal and Unifying Morality demands that everyone also be a historian, a cultural anthropologist, a moral and religious philosopher, and an economist, at the minimum. These studies, however, need be intense only to the degree they enable the First Person Singular to live a moral life, which is to say, a life in which the understanding of other members of the human community is essentially achieved, getting along with them is successful, and the obligations that come with being a responsible member of one's local group are also fulfilled. Even so, the studies are no small tasks.

Learning must be differentiated from indoctrination, and indoctrination rejected. In addition to indoctrination, there are many other false learning paths that can lead the First Person Singular astray. This is particularly true in the fields of economics and politics. Knowledge of these subjects must be of a magnitude that will allow the student to differentiate between true economics and false economics, and politics that lead upward as opposed to politics that lead downward. The new faith is devoted to helping people understand these differences.

Since the young have much to learn to prepare them for successful living, the early years through adolescence are, in every advanced society, devoted primarily to schooling. Failure to make the best use of this precious opportunity can mark one for life. Early learning facilitates later learning, and failing to learn early, will greatly diminish the ability to learn later. Moral and successful living is heavily dependent upon knowledge and the ability to learn. It is, therefore, the Moral Duty of every young person to make the very best use of the schooling opportunities society makes available, and to seek timely help when problems are experienced. A great deal hangs in the balance for both the young and for society at large.

To be sure, year after year of study can become tiresome. All adolescents look forward to the time when socially required schooling is behind them, and they can step into the world of adulthood to begin constructing their own lives. However, that impatience must never be allowed to override prudence. The young school years, well spent, will pay rich dividends later and will be over with soon enough. The young must vow to live them out and use them well.

The new faith will place a high emphasis on learning and study, and will provide counseling and tutors for the young when needed. People who fail to learn will always find themselves at a lower station in life than those who learn successfully. The realization, "I should have studied harder when I was young," will come too late.

To the degree the spirit of failing to learn to the best of one's ability is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

POOR DRIVING HABITS

In the modern era, most people learn how to drive automobiles, boats, farm machinery, and other motorized crafts. Some learn to pilot aircraft, sit at the throttle of high-speed trains, or captain huge ocean-going vessels. When one is at the controls of a powerful machine, the need for moral behavior becomes acutely intense. Much is at stake. Lives can be snuffed out or ruined by a single wrong move or a moment of inattention. Good control habits are imperative, and good judgment and a stable personality must be core requirements for licensing. The best of training must be made use of and the dangers of error clearly understood.

No one who is physically dysfunctional or mentally impaired should ever climb into the control seat of a motorized machine. To do so is a gross violation of good judgment and moral behavior. The life and well-being of the person concerned is never the only life at stake. Others, known and unknown, directly and indirectly, hang in the balance. Who is this impaired person to threaten the lives and well-being of others? Who has granted him or her, a measure of value that is higher than others? Of what importance is one person's need for transportation or pleasure, compared with social and human cost of a deadly crash? Safety is everyone's business, and everyone must do what they can to ensure that only well-trained, functional, and responsible people are allowed to operate powerful motorized transport machines.

Even for the well-trained, modern transport machines are deceptive. They often operate comfortably and quietly, lulling the operator into a false sense of security. Only inches away, things may be whizzing by, and contact with that outside environment can bring death. Under the best of circumstances, traveling is dangerous business, and operators must remain cool-headed and constantly aware of their weighty responsibilities. Traffic and safety laws should always be obeyed, and machines operated defensively, never offensively. Seat belts, child restraints, helmets, life vests, and the like, must always be used as prudence requires.

In farming communities, it frequently happens that children are put at the controls of powerful tractors in order to relieve the labor of overworked parents. There will be little resistance from the children, because they want to make contributions to the family well-being, and most children enjoy being placed in charge of powerful machines. It makes them feel important and grown up. Though it is perhaps inevitable such events will occur, guardians had better beware. Children lack the experience that motivates caution, and no amount of training can take away their youthful exuberance.

If children must necessarily learn to operate farm machinery, they must be given the best of training and made aware of what can happen in a single moment of carelessness. Farm machinery can kill or maim in an instant, and give rise to a host of bitter lamentations by child and guardians alike. When a serious accident ensues, local law enforcement officials may have something to say about the culpability of guardians or parents.

Some motorized vehicles are often regarded as toys and appropriate machines for children to operate. The situation is much the same as with children operating farm machinery sans need. In this case the only goal is pleasure. In a child's mind, pushing the level of fun and risk will deliver greater pleasure. It is a dangerous mix of ingredients. At what point are guardians failing to provide for the safety of their children? At what point do they become culpable for their child's inexperience? Why do some parents allow their children to engage in dangerous activities when there are so many far less dangerous and equally fun activities to engage in?

The young will always be anxious to climb behind the controls of a powerful machine. Restraints must come from the guardians. Children must be encouraged, and if need be forced, to wait until they reach an age when responsibility can preserve them, as well as others, from harm.

The First Person Singular must hold motorized machinery in the highest regard. In the young years, that will often require waiting until the spirits of responsibility, concern for others, and respect for danger are sufficiently developed in the soul. The guidance of parents and other adults must be accepted without resistance. Time at the controls will come soon enough. Quality training is imperative and young people must make the best possible use of it.

Safety is no less important for adults. A high state of defensive awareness, the absence of an aggressive mentality, a readiness to yield to signals and rules, the ability to recognize approaching danger, and a constant regard for the well-being of others, are all hallmarks of a quality operator.

To the degree the spirit of poor driving habits is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

POOR EXERCISE HABITS

Where the division of labor is highly developed, there are large numbers of people who work with their minds and hands and do not engage in the kind of physical labor that would give their body a thorough workout by the end of the day. Over a period of low-grade physical activity, muscles atrophy, backs weaken, fat accumulates, and postures and appearances suffer. People so afflicted do not like what they see in the mirror.

The various muscles assigned to the human anatomy were not created by chance. They all serve essential purposes and contribute to the living and moving whole. They were made to be used, not atrophy. Backs were made to remain strong so they might carry the body gracefully into old age. Excessive fat can only place an undue burden on the body. It is like carrying around a bag of stones every moment of the day.

When the amount of daily physical activity is not sufficient to properly maintain the muscles and joints of the human body, then extraordinary work or play must be employed to make up the difference. Physically intensive games are great. Failing that, gymnastic workouts are called for. A certain amount of anatomical knowledge will prove helpful. All of the body's muscles should be tested and worked. The stretching of certain muscles is also an essential part of a complete exercise regimen.

It is not only a matter of maintaining the body. There are other benefits to be derived from a good regimen of daily exercise. To have a well-maintained body makes a person feel good and makes it possible to do everything else better and with greater ease and confidence. Both work and exercise can be attacked with greater vigor and enjoyment. It is not too much to say that proper exercise can bring success in life, while the lack of it can bring failure.

Young people, especially, must be mindful of the need for and benefits of proper exercise. They have the most to gain from its employment, and the most to lose by failing to employ it. A healthy body can carry the First Person Singular happily into a ripe old age. An unhealthy body is much less likely to do so.

The First Person Singular has the moral obligation to him or herself, to loved ones, and to society, of maintaining a healthy body so the burden to others will be minimized, and the service to others may be maximized. It is as a call from The Divine Essence.

To the degree the spirit of poor exercise habits is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

POOR EATING HABITS

Poor eating habits is a moral issue for the First Person Singular. A body that is poorly fed will eventually assume a poor state of health. By not eating enough, by eating too much, or by consistently eating unhealthy foods, spiced with large amounts of salt, sugar, preservatives, bad fats, and other ingredients detrimental to good health, the First Person Singular ensures she or he will need assistance in living at an earlier age than would otherwise be the case. Organ damage, obesity, and diabetes are just some of the problems that will be encountered. That the First Person Singular must avoid, as much as possible, becoming a burden to other people is one of the prime tenets of the Universal and Unifying Morality.

Of course there are instances where poor eating habits may be traced to generic, physical, or mental problems. Such cases are amoral in nature, but do not absolve the First Person Singular from seeking help and doing everything possible to improve his or her health status. There are also instances where poor eating habits are imposed by environmental, social, or political circumstances. Natural calamities, war, or poor political leadership are bound to exact a toll on human life and well-being. When the First Person Singular must eat whatever is available to stay alive, matters of health must be cast aside.

Not Eating Enough or Purging

Some people become enamored with being thin and bony. They are led to believe that being slim is to be beautiful. This idea is often promoted and propagated by modeling agency hiring practices and fashion magazines that feature thin and bony people on their covers and in their center spreads. This unnatural and unhealthy state is touted as being the epitome of beauty and the highest achievement of desirability from a sexual point of view.

After much experimenting, modeling agencies and fashion magazines have found they are more successful when they feature rare bodies rather than commonplace bodies. They construct a dream world of rare bodies and beautiful clothing. To them it is a matter of making money. But there are impressionable people who take the standards seriously. They punish their bodies, trying to imitate what they see in fashion pages. They do not realize they are chasing a fantasy.

When the First Person Singular is so afflicted, the cure must start by turning away from the worship of slimness. The mirror, fashion magazines, and dreams of looking like a famous model must be cast aside. Fantasy must be abandoned and reality embraced. The Divine Essence did not bequeath upon humans a marvelous body so that it might be deliberately starved. Surely, there is a lack of consistency between a human body made weak and emaciated by self-abuse, and the dazzling miracle of human life.

The First Person Singular must turn outward toward accomplishments and good deeds. Good performance depends on a strong and healthy body. A weak and emaciated one can do little good. Hard work, moral behavior, accomplishments, proper exercise, proper rest, good eating, and good deeds are the proper and sound structural elements of self-love.

People addicted to purging or starvation have the moral obligation to reach out to family and friends and, if need be, to professional therapists for help. The rituals of this faith will also prove useful. When the First Person Singular can look into the mirror and see the reflection of a happy and contented being, rich with accomplishments, good deeds and good living, the infatuation with what other people look like will slowly be carried away with the wind.

Overeating

Some people find refuge from boredom and/or the trials of life by overeating. Eating becomes more of a habit than a necessity. They eat to calm their nerves, vent their anger and frustrations, or merely to pass the time of day. As souls are exposed on a daily basis to the spirit of excessive eating, they will emit responsive spirits to reinforce the desire for food. The ensuing obesity does injury to self-esteem and worsens the situation. Obesity also gives rise a host of illnesses that will increase living expenses and shorten life expectancies.

When the First Person Singular is so obsessed, he or she must not merely focus on a reduction of caloric intake, though that will always be an important factor for improvement. Overeating is usually symptomatic of deeper afflictions, and it is those afflictions which must be addressed. Dissatisfaction with one's station in life, lack of role models, lack of support, self-pity, an inferiority complex, and an inability to find a satisfying pathway to the future are just some of the problems that can drive susceptible individuals to consume more food than they need for a healthy sustenance.

For the afflicted, it must be admitted that without change, nothing will be accomplished. The habit will remain and become more intense. Courage and strength must be found to move forward. If the First Person Singular has tried and consistently failed to master the problem of overeating, help must be sought from people capable of showing the way to a more satisfying life. The First Person Singular must yield to the rehabilitation and advice offered by professionals.

A skilled therapist will move forward slowly. One small accomplishment can be followed by another, and then another. As the victories accumulate, the realization that improved living is within reach of the afflicted individual will fuel the desire for additional change. Slowly, better ways of passing the time of day will be found and a pathway discovered that will lead to a more satisfying and tranquil life. A time will come when happiness will be found in a full day of activity and work, moral behavior, pursuing and achieving goals, proper exercise, proper rest, healthful eating, good friendships, and especially, doing good things for other people.

Eating too much can be just as harmful as not eating enough. The number of calories required for healthful living is now generally understood. The First Person Singular must avail him or herself of this knowledge and learn to live within its bounds. As always, the primary impetus for change must come from the soul of the afflicted individual. A person who does not care will eventually frustrate the work of the best therapist.

Help and refuge can be found in the ritual of this faith, but it must not be thought of as a substitute for professional help.

Consuming Too Much Junk Food and Junk Liquids

Junk foods and junk liquids are designed to appeal to the taste buds, satisfy hunger and thirst quickly, and to be commensurate with mass production, fast service, and high profit. They are designed to appeal to the maximum number of people and be served and consumed in the shortest possible time, and at the lowest possible cost. The maximization of the financial returns to the junk food industry is paramount. Considerations of health may be included in the mix of things, but only to the degree they are inexpensive and do not compromise a high level of sales.

Though the First Person Singular may be happy with junk food and drink, common sense must prevail over ease and pleasure. The purpose of eating and drinking is twofold. It is to fuel the body and keep it healthy. Junk food and drink fulfill only the first of these two purposes and are usually detrimental to the second. What is needed are quality foods and liquids that fulfill both purposes. Certainly a healthy body is preferable to an unhealthy one. Certainly a healthy body will outlast an unhealthy one and render its possessor more years of happy and successful living. What does the First Person Singular prefer, a short and sickly existence, or a long and healthy one?

A great deal of nutritional information has been accumulated over the past many years and is now generally available to the public. The kind of diet that will maintain the human body in a good state of health over a long period of time is now generally understood. It is the Moral Duty of the First Person Singular to make the best use of this information and employ it in a manner that will promote healthful, successful, and moral living.

To the degree the spirit of poor eating habits is allowed to reside in the soul, the soul is corrupt and in defiance of the divinely sanctioned morality.

LITTLE OR NO FEELING FOR MORAL DUTY

It is, indeed, a tortured soul that does not feel the magnetism of righteous living. Surely the host body will live a troubled life. Since nothing stands between it and the foulest of deeds, it will cheat, assault, rob, and kill until forcefully stopped. The host body reads the contents of Chapter Four with little or no feeling. Such a person is disparaged by most people and has a good chance of suffering an early demise or spending many years in prison, as society and victims exact their penalties.

For some, there is no hope. Some souls are so hopelessly blackened, they cannot be saved. Efforts to do so are frustrated as trial releases only result in more victims. For those people, the best society can do is to imprison for life or execute.

There are always, however, a number of dark souls that can be saved from ruin. How can the possessors of such souls be distinguished from the rest of their ilk? A sharp line separates the two groups. Some of the afflicted understand and admit they suffer from a deficiency of moral devotion. They understand and admit they are deficient in something that is inborn in most people, and that they are bringing harm into the world and leaving ravaged and injured victims in their wake. They are searching for a new and more righteous path.

These are intellectual and voluntary decisions that originate in the soul. The decisions indicate there are latent qualities within the soul that render it capable of being cleansed and beautified. There are seeds in the soul that can grow into large and powerful spirits capable of reshaping the character of the host body toward righteousness and beauty. The host body can find fulfillment and happiness in life and become a social contributor rather than a social detractor. All is not lost!

The new faith offers a path to success and fulfillment for the First Person Singular seeking to reshape his or her life. The path is illuminated by fourteen lights equally spaced along the pathway. The fourteen lights are the Central Pillars One through Ten, and Twelve through Fifteen of the new faith. With the help of skilled and experienced facilitators, either in group sessions or one on one, participants can analyze and discuss the meanings and ramifications of the above fourteen pillars. Heavy emphasis should be placed on The Profound Miracles of Time, Space, Matter, Energy, and Evolutionary Life. The fourteen pillars are heavily intellectual and do not require any religious convictions on the part of practitioners. However, the pillars do have their spiritual side and, together with the remaining pillars, constitute a foundation for a powerful new faith that awaits those who will accept it.

Intensive study over one or two months will create a disposition amenable to the rituals of the new faith. A special ritual is available to those who feel the need to assimilate a more powerful Moral Duty foundation into their souls. The afflicted should throw themselves into therapy sessions until the beliefs and emotions the fourteen pillars describe are deeply entrenched in their souls and are as deeply felt.

To the degree the First Person Singular has little or no feeling for Moral Duty, the soul is corrupt and in defiance of the divinely sanctioned morality

The appearance of _The Desideratum_ will mark a major turning point in human history. Here, finally, is a spiritual structure that emphasizes individual responsibility and provides a system of rituals that will enable practitioners to purge foul behavioral patterns from their psyches. Imbued with divine spirits and the radiant qualities of reality and truth, practitioners will find powerful reinforcement and guidance as they pursue their quest for a better life for themselves, and a better world for their offspring. Happiness will ensue as people discover how much control they have over their own lives.

It is the duty of all people to establish and maintain the purity and beauty of their souls. It is as a call from The Divine Essence.

Back to Table of Contents

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### CHAPTER 6

### THE FIRST PERSON SINGULAR WITH REGARD TO _WE, HE,_ AND _SHE_

AS A CHILD

Important _we, he,_ and _she_ companions will consist primarily of family members, relatives, teachers, classmates, and playmates. Parents, their work requirements and lifestyle; older and younger siblings, each with their unique friends, habits, and needs; and the First Person Singular's physical surroundings, including the home with its various furnishings, are among the things all children learn to accept and understand as they grow into awareness. Ideally, a mother and father serve as guiding lights. To be happy, children must see the family as a source of love, support, shelter, security, and stability. Well cared for and without worry, children can play games with their friends, run and laugh, and enjoy the wonderful experience of being a new member of the human community.

As soon as she/he assumes middle childhood, however, the First Person Singular must be ready to take on a number of responsibilities. Most important is the responsibility for good behavior within the household, for surely The Divine Essence did not give the gift of life to children in order that they may be obnoxious, disrespectful, and destructive.

Though perhaps in small increments, the young First Person Singular must learn that his or her good behavior will enhance the tranquility of the household, while bad behavior is capable of thoroughly disrupting it. The First Person Singular should willingly take on simple household chores and become a contributing member of the family.

The experience of play, of interacting with siblings, playmates, and schoolmates of both sexes, is preparation time for more advanced living. All _we_ counterparts, from small friends to adults who are important in the life of the child, are deserving of respect and consideration. Adults must help children overcome petty jealousies and learn to minimize those things that could give rise to such jealousies. Rivalries must also be suppressed, as they are an aspect of conflict.

Influential adults must be well qualified as guardians and teachers, and fully aware that every action of their part will implant spirits into the developing souls where they will remain as permanent residents. For those new to life, every part of their surroundings, everything they see, hear, and feel, is a learning experience. A child's soul does not confine learning to the school room. The young soul absorbs spirits from every stimulus it encounters, every moment of every day and every night.

Respect for teachers is vital. Both parents and children should yield to their authority. Children who misbehave in the classroom should be given little leeway, either by teachers or parents. No child has the right to rob his or her classmates of valuable learning time. If a moderate amount of discipline applied by the teacher can correct the problem, the teacher should have the support of the parents or guardians. Teachers, however, should not be expected to play the role of the family disciplinarian.

Children who chronically misbehave in the school setting should be removed from regular classrooms and sent to special rooms or schools where their problems can be more intensely analyzed and treated, and where parents can be required to participate. Every child wants to express his or her individuality, but that expression of individuality must be done within the confines of what is generally accepted as normal, youthful, and nondestructive behavior.

As they look outward from self, children should see security, as much permanence as possible, and adult behaviors to admire and imitate. They should see the differences of sexuality, of what it means to be male and what it means to be female. They should see the special authority of mothers and fathers, and the love and collaboration between them. They should see adults who are interested in the well-being of the children in their charge. They should see order, fulfillment in responsibility and work, and a love of knowledge. Discipline must be administered with care and restraint, so as not to damage a positive relationship. Children must learn, however, that in certain situations there are things more important than their own ideas and desires.

IN THE AGE OF PUBERTY

For children in puberty, the awakening of sexuality is intensely felt. It is one of the most confusing and anxiety ridden stages of human life. Far too young to shoulder the responsibilities of sexual relations, children are entering into the years of sexual curiosity and frustration. Problems can be minimized if children understand beforehand what is happening to their bodies. The first menstrual period of a girl, or the first erection or "wet dream" of a boy, should never come as a surprise. If they do come as a surprise, the spirits of fear and mystery will enter into the young souls, adding to the problems that must eventually be overcome.

Though many adults find it difficult to talk to children about sex and sexual development, understanding on the part of the child must always stay well ahead of sexual development. An abrogation of responsibility on the part of parents is signaled when children grow into puberty without preparation. While it may be unfortunate that puberty occurs so early in the life process, it is puberty that dictates when sex education should take place, not some social notion of when the child is "old enough."

It is a great travesty and injustice to the young, to bring them up believing there is something mysterious or shameful about human sexuality or reproduction. All thoughts that there is something "nasty" about human genitalia, or that a taboo of silence and mystery should be observed regarding them, must be cast aside. Lives can be severely impacted by such archaic beliefs. The desire for sexual knowledge is a naturally occurring phenomenon. There is nothing wrong with it.

The earlier sex education is started with a child, and the more forthrightly and easily sex is talked about, the better it will be for all concerned. Within the limits of good propriety, adults should satisfy all curiosities. Neither diagrams nor pictures of opposite sex genitalia should be considered inappropriate teaching aids. What is between people's legs should be no more mysterious to a child entering puberty than the hands they see attached to wrists or the feet they see attached to ankles. Adults who feel that ignorance is an ally with regard to children and sex are wrong. Knowledge will have to come sooner or later. Puberty is an important milestone in life. Children should not feel mystified or afraid about what is happening to their bodies.

The _he_ and _she_ counterparts who can be most helpful in this regard are parents and, beyond them, teachers. Though parents bear the primary responsibility for the sex education of their children and must always be active participants in their education, professional teachers can also be very helpful. Their wide experience, evolved and practiced methods, and teaching materials make them indispensable teaching companions to dutiful parents. It is especially important, in the case of sex education, for parents and teachers to coordinate their teaching so the child is provided with adequate and consistent information.

As children are taught about the physiology of sex and procreation, they must also be taught that, due to the early age at which puberty takes place, society has the right and indeed the obligation to establish stringent norms of sexual conduct for people of all ages, and that young people, especially, have the obligation to observe those norms. The education of a child in puberty, therefore, must go beyond sex and sexual development.

Children must also be taught how to behave with members of the opposite sex. There are many niceties to be observed, and children must be made aware of them. Restraint, courtesy, and special considerations for the opposite sex should be instilled in young minds well before puberty, so when puberty arrives, most of the behavioral standards will already be in place and dutifully observed. The taboo against sexual activity between those who are not yet adults is an essential taboo for society and young people alike. It will help young people navigate through the pitfalls of early life and lay the groundwork for happiness later on.

Crude sexual behavior should bring scorn to a child no less than to an adult. Boys, especially, must be made mindful of what is proper and what is not, for they may be tempted to use their superior size and strength to intimidate their female peers. The years of puberty are difficult years both for children and overseers. They should not be made more so by crudity and lack of sensitivity. The same rules of restraint and courtesy must apply regarding those whose feelings of sexuality may be other than average.

Whether male or female, the First Person Singular in puberty should look outward with understanding and without fear or a feeling of mystery. She/he should understand what puberty is, the sexual physiology of both sexes, what sexual intercourse is, what pregnancy is, how contraceptives work, and what gestation and birthing are all about. She/he should feel comfortable talking about sex and sexual development with educators or parents. She/he should also feel comfortable dealing socially with members of the opposite sex, and be prepared to observe all of the behavior norms that good morality and civility demand.

When the young can grow up, fully informed and knowledgeable with regard to sexual matters, they stand a much better chance of successfully navigating the hazards of adolescence and entering into adulthood fully prepared for marriage and the responsibilities of parenthood. The young can help themselves by seeking sexual education, establishing firm guidelines beforehand for their own sexual behavior, resisting destructive peer pressures, avoiding situations where sexual activity might occur, turning away from sexually oriented entertainment, and by making use of the ritual and teachings of the new faith. With an understanding of puberty in place, the young First Person Singular will be equipped to deal with the behavioral challenges of the adolescent years.

AS AN ADOLESCENT

The most important _we_ companions in the life of an adolescent will continue to be family members and other relatives, followed closely by classmates and friends. Family members remain the prime source of the love, security, and support that adolescents desperately need as they navigate through one of the most trying periods of life. Parents must be cognizant of their parental responsibilities and of the special kind of help that adolescents have need of.

Relationships with siblings should be kept as harmonious as possible. In homes with two or more children, a measure of sibling rivalry and feelings of being unfairly treated are common experiences for those transitioning through the youthful years. But they are temporary emotions and must be put in the perspective of a full lifetime. Though not always appreciated in youth, the sibling relationship is one of the most precious and endearing of human relationships. Any serious disruption of the relationship in young years is sure to be regretted in later ones.

Adolescents are old enough to be contributing members of the family group. There are never-ending chores to be done, and small, outside jobs will benefit both the adolescent and the family. One of the best and easiest ways adolescents can contribute is to make sure they do not impact the family in a negative way. Adolescents are constantly choosing between good and bad behavior. Bad behavior on their part can quickly disrupt the functioning of the family and make it difficult for the parents to properly fulfill their roles.

Often, the trouble revolves around the question of control. Adolescents are anxious to break away from parental control and begin the transition to adult life. But they must blunt their impatience with understanding. Adolescents are not yet fully grown, and it is natural for parents to want to exercise a measure of control over them to be assured their children are following the proper path. Parents are only seeking to fulfill their proper and prescribed duties. Rather than trying to fight this natural desire on the part of the parents, adolescents should acquiesce and wait for time to give them what they want. The responsibilities and decisions thrust upon adults are difficult enough to shoulder in maturity. They should not be attempted in the adolescent years.

As adolescents grow older, nonfamily groups become more numerous and more important. Friends take on an order of importance equal to family, though the distinction will always exist. Kinship is one thing, but friends are quite another. Kinship is not chosen, but friends are. Kinship is close to the soul, where friendship is close to the heart. Friends are the chosen walking companions along the path of life. They are confidants, listeners, teachers, and supporters. They are always influential, and that is precisely why they must be chosen with the greatest of care. Though it may sometimes be hard to do, bad friends should be turned away from.

Friends of the opposite sex will become increasingly important, but interaction should not be rushed. Behavioral standards must be learned and observed, and proper guidance taken advantage of. Sexual urges are strong, and the First Person Singular in adolescence, with the help of parents and teachers, must make decisions regarding them beforehand, so interaction with members of the opposite sex will be less problematic. The automobile, outside of school activities and numerous entertainment opportunities, makes it difficult for parents to keep a close watch on their charges. It is all the more true that trust and preparation are essential keys for success.

There will always be a number of rebellious young who will say, "It's no one's business but our own. They're our bodies." Not so! Who must pay the bills for the birth and upbringing of early children? Who pays for the medical treatment of a sexually transmitted disease? Certainly not the haughty youth who proclaim, "It's no one's business but our own."

When young people fail to fulfill their moral responsibilities, they place unwarranted burdens on their families and on society. The stance of this faith is uncompromising. It is dedicated to a strong, orderly society. Sexual license is anathema to that cause. Sexual relations, including homosexual relations, should wait for adulthood and marriage.

Peer groups will always be very influential in the life of an adolescent. Often the decision to join a peer group will be easy to make, as in the case of school sponsored activities or other adult supervised activities where the purpose is clearly defined and good behavior is assumed. Sports activities, music, theater, speech, art, and dance clubs are examples of such organizations.

However, there are other peer groups that will often put the First Person Singular at risk. Through them, adolescents are introduced to sexual entertainment, drugs of various kinds, foul language, and a host of other character-eroding activities. All young people want to be accepted by their peers, and many will seek popularity by doing whatever it takes to make their peers sit up and take notice, with no requirement that it be a prudent or moral action. Young people, just as adults, will often do things in a crowd they would never do by themselves.

The First Person Singular must exercise caution. What does the group stand for? What activities are engaged in? Is the behavior of the group consistently responsible and moral? Adolescents must understand that youth, inexperience, and naivety are working against them. They must decide beforehand that the amount of control they will yield to a group will be limited and dependent upon the activities and behavior of that group.

Adolescents must be ready to withdraw from any _we, he,_ or _she_ relationship even if it means losing friends. It is the first Moral Duty of young people to stay out of trouble. Adolescents should also stay away from adult organizations that do not have clearly defined and acceptable purposes. They are not yet sophisticated enough to see through the complexities and nuances of, for example, a social or political cause.

Respect and obedience will remain the lot of those in the adolescent years. They should understand they are living in difficult years and that the virtue of patience will reward them when they enter into adulthood.

AS A YOUNG ADULT

As in the case of adolescents, important _we, he,_ and _she_ counterparts will be close biological relatives, teachers, friends, and admired heroes and heroines. Though the dependency bonds to parents are being severed, deeply felt biological bonds will always remain. Parents are the first providers, the first nurturers, the first protectors, and the first teachers. The care and devotion they provide the First Person Singular from infancy through adolescence are essential buttresses for successful living. Parents set the direction their children will hopefully follow as they grow into adulthood. Of all relationships, those between mothers, fathers, and offspring are among the most endearing.

Brothers and sisters will also provide strong and long lasting support. They are among the first friends and playmates. In the case of older siblings, they also provide protection and nurturing. They become confidants, supporters, advisers, and lifelong companions. As with the case of parents, the sibling spirits will remain powerful as long as life lasts.

Nothing is more valuable to the young adult than a well exercised education. Many will opt for advanced learning while still in their early adult years. The book of knowledge is being added to every day, and society has great need of those who have a superior understanding of it. While institutions can and should help in this process, it is ultimately up to the individual to supply the desire and energy that is needed. Carefully selected _we, he,_ and _she_ companions can reinforce the quest for learning and help the First Person Singular stay on the straight path of righteous behavior.

Teachers, if they are good observers and devoted to their trade, can profoundly influence the young First Person Singular. As much as parents, they are in a position to detect and nourish talents and can steer their students into useful and rewarding occupations. A dutiful young person will always hold teachers in high regard and treat them with great respect and courtesy. Teachers sometimes become heroes or heroines to young adults and inspire their young charges to look to the teaching profession for success and fulfillment.

Other outstanding personalities from the sciences (both natural and social), the arts, politics, religion, engineering, and various environmental and social causes will also play their role; and, over time, the young person will worship many of them. Prominent performers from the sports and entertainment industries should not be left out of the picture. Heroes and heroines of the right kind provide the young adult inspiration, direction, and a zest for living.

While young adults are more mature and sophisticated than adolescents, and better equipped to make good choices; they are nonetheless, subject to many of the same pitfalls as adolescents. Even more than adolescents, they are breaking away from the influence of parents, and their newfound freedom and lack of experience can put them on shaky ground. Even more intently than adolescents, young adults need to ask themselves, "What _we_ associations am I joining? Am I choosing the right kind of companions? In what direction are my friends taking me? Can I safely surrender a measure of control over my life and still feel safe and remain true to my moral beliefs?" As always, critical decisions should be made beforehand. When something questionable is encountered, an immediate response will be available.

The _we, he,_ and _she_ companions selected must always complement, and never denigrate _I_. _I_ will be successful as the _we, he,_ and _she_ companions are carefully chosen.

AS AN ADULT

Though family associations will remain important as the First Person Singular achieves adulthood and independence, time will dramatically change the texture of family life. Siblings will move away from each other, and parents will grow into the middle years. In addition, other associations will become more numerous, important, and complex.

In most cases, adults will be on their own with the dependency ties to parents or guardians completely severed. Biological relatives, friends, working companions, spouses, would-be marriage partners, various heroes and heroines, and others involved in politics, religion, various causes or just consistently in the news, will now compete for prominent positions in the soul of the First Person Singular. Though she or he is now an adult, it is no less important that _we, he,_ and _she_ relationships be well chosen. Backward steps are never desirable, and the responsibility for one's moral standing in the world is absolute.

Decisions regarding which leaders to support or oppose in the world of politics, religion, or any number of other disciplines and causes must be based on firm knowledge and not on superficial appearances or mass media propaganda, no matter how pervasive. The selection of important _he_ and _she_ personalities must be tied to study and understanding; for, in the absence of the right kind of knowledge, the First Person Singular may unwittingly become a contributor to a cause that is destructive of the social well-being. To stay the moral path, the adult First Person Singular must become a religious, moral, economic, and political philosopher. To do otherwise is to surrender one's soul and the future of the society in which one lives, to self-styled elitists and noisy demagogues.

Parents

Time will change the way children see their parents. While children are waiting for adulthood, the parents are the great nurturers and providers of everything that is needed. However, as the decades pass, the time will come when the roles will be essentially reversed and aging parents will require help from their children. It is a matter of all that is noble and virtuous that such help be forthcoming.

It is imperative to keep in mind that the primary champion of the Universal and Unifying Morality is the First Person Singular. How others behave does nothing to diminish that duty. Whether parents are good or bad, whether they are present or absent, or whether their regard for the First Person Singular is positive or negative should not be deciding factors. What is at issue is the moral responsibility of the First Person Singular toward his or her parents. With rare exceptions, and from childhood on, it should be characterized by love, respect, and caring. As the parents age, the responsibility of the First Person Singular grows ever greater and concludes only upon the death of both parents.

In some societies, age is greatly revered and the elders are consulted in all matters of importance. Many old people understand the trials of hard and tumultuous times. They understand the futility of misplaced pride and animosity. They understand the importance of family and togetherness. They understand the value of honesty, integrity, and respect as foundation stones for human interaction. They have much to contribute, right up to the end. As a general rule, it is righteous, rewarding, and appropriate that the young should look to the old for advice and counsel; both the young and the old gain by it.

Children in such societies consider it an honor and privilege to care for their parents when the parents become unable to care for themselves. Would that it were so in all societies. Parents are the givers of life. What greater gift can there be? The obligations of offspring must match the quality of the gift. It is as a call from The Divine Essence.

Spouse or Partner, or Contemplated Spouse or Partner

For the Married

For those who are married, supportive and respectful behavior is a daily must. Disagreements are a common feature of marriage, but great care must be taken by both partners never to do or say anything that cannot be apologized for. A myriad of small niceties and considerations, exchanged day after day, and year after year, will help cement the marriage and lend it permanence. Each partner must play the role the other expects. The division of labor, especially within the household, must have a flexibility that will enhance the total well-being of both parties.

Infidelity is a grand assault against the bond of marriage and the institution of the family, and those guilty of it should be severely chastised. The institution of the family is the basic building block of society, and the society at large has a strong and legitimate interest in its maintenance. Although sexual intercourse is usually conducted in private, the consequences of sexual activity are far reaching. There are usually good reasons for sexual taboos, and taboos reasonably arrived at should be observed by all.

Hard economic times and social unrest will severely tax any marriage. When there is not enough food on the table, or when lodging is uncertain, fear, resentment, anger, and frustration will take their toll. Most always, however, times will improve. If marriage partners can persevere, their bonds will become stronger for the hardships endured. In hard times, mutual support and a common effort are all the more important. The most difficult thing of all is to struggle alone.

It must be granted, however, that it is an imperfect world. When one party strays from the commitment and will not act to reclaim it, then the sooner the marriage is terminated the better. It makes no sense for the faultless party to suffer interminably. Sometimes the decision to terminate a marriage will be mutually arrived at. In any case, if the marriage cannot possibly continue, it is best to terminate it so both parties can move on to reclaim their future. Before a divorce process is initiated, however, every effort should be made to save the marriage, especially when children are involved. Marriage counseling should be used extensively and time given a chance to heal the wounds.

For the Unmarried

If all has gone well, the First Person Singular is now prepared to become a productive member of society, and will arrive at another important _we_ milestone, that of finding a lifetime companion. Marriage is one of the most important milestones in life and something every adult looks forward to. Those searching for a lifelong companion should feel no embarrassment in admitting to the quest. The more help is made use of, the better the chances for success. Parents and other outsiders can be of great help to those contemplating marriage.

Since so much hangs in the balance, the selection process is of great importance. It is one of the most important choices the First Person Singular will make in his or her entire life. It is not only the happiness of the pair concerned that is as stake. The happiness of parents and other well-wishers and the happiness of future children should also be kept in mind. Mate selection, therefore, is not something that should be done quickly or haphazardly. It should be done slowly and methodically. It takes time to get to know someone, and the First Person Singular should make the best use of it. Things can be easily hidden from view over the short term, but only with great difficulty over the long term and with close association.

When a possible mate is found, a high degree of caution is required. The behavior of both parties should be exemplary and in keeping with the demands of the Universal and Unifying Morality. Extensive conversations regarding commitment, money, children, a home, religion, and disagreeable mannerisms, etc., should be engaged in. Making sure there is a means of sustenance for the would-be family must be given the highest priority. Any added waiting time will bring additional faith in the relationship, as well as additional preparation. Sexual urges should also be openly discussed and the decision made beforehand to suppress them. There is nothing unmanly or unwomanly about turning away from sex before marriage. It will always enhance, not erode, one's reputation with those who matter.

All relationships are important. Each will take its turn at the top of the order as the First Person Singular passes from one phase of life into another. A spousal or partner relationship, however, is especially powerful because of its intimacy, the offspring created or acquired, and its length, which is ideally unbroken until death. Because of its importance, it will be a major determinant of the long-term happiness of each of the two partners.

Marriage demands a high level of moral behavior from both partners. A marriage based on a lifetime commitment, respect, sharing, honesty, love, fidelity, and good relations with all other members of the human community will yield both partners, as well as their offspring, or acquired children, a rich harvest of long-lasting contentment and happiness. A marriage lacking in one or more of the aforementioned qualities will, in the least, yield unhappiness as well as wasted years, and in worst case situations, severely detract from the lives of partners and children.

The new faith will stand ready to help those who are seeking marriage. Each village will sponsor clubs and activities for those looking for mates. As potential companions find each other, the advice of trusted ones, as well as the advice of professional marriage counselors, should be eagerly sought and used in the decision-making process. One of the early priorities of the new faith will be to provide qualified marriage counseling and schooling for its members.

Children

The responsibility for children begins with marriage and sexual intercourse. The planning and preparations for child rearing should be essentially in place at that time. Married couples who plainly cannot afford to have children should take steps to ensure pregnancy does not occur. It is a gross act of irresponsibility to produce children who will have to be cared for by someone else. Single women, maternal instincts notwithstanding, should resist the temptation to have children. By virtue of the fact they are single, they will be denying their children one of the most important sources of nurturing that nature provides, which is to say the love, protection, and guidance of a biological father. Similarly, it is also grossly irresponsible and immoral for a single man to produce children.

Married couples contemplating children should be prepared for many years of commitment. They must be ready to yield their own happiness and security for the happiness and security of their offspring. To be sure, parent-child relationships are rarely free of discord, but the judgment of moral responsibility in the case of parenthood is unyielding. It is the duty of parents to care for their children from conception through adolescence, and even into early adulthood.

Friends

For better or worse, friends play a paramount role in everyone's life. While family members, relatives, and teachers, etc., are givens and lend a foundation of support, stability, and companionship to the human experience, it is not enough. Everyone wants to move beyond the givens. Everyone wants friends. Friends add a dimension to life that family members, relatives, and teachers cannot fill. People who have a lot of friends have a form of richness. The quality and number of friends may be a matter of personality, mutual interests, beauty, financial wealth, or station in life. In any case people who have a lot of friends are generally happier people than those who do not, and to be without friends is to live a profoundly sad existence. The number of friends, however, is less important than their quality.

Together with family members, relatives, and teachers, etc., friends help to determine the specific path the First Person Singular will follow. Good friends will help elevate the First Person Singular upward toward a life of righteousness, happiness, and fulfillment. Good friends deserve the best the First Person Singular has to offer. They deserve honesty, courtesy, and devotion. Bad friends help to pull the First Person Singular downward into a morass of base living, wasted time, depression, and social isolation. Bad friends must be scorned and abandoned, for a lonely but moral life is preferable to a life that contributes to social devolution.

Working Companions

From adulthood, through the middle years, and even into the advanced years, the workplace takes human interaction to a high level. Working companions deserve a high degree of allegiance from the First Person Singular, as they are part of the mix that provides for personal and family sustenance. Working companions are bound together by the commonality of their niche in the marketplace, and each is dependent upon the success of the business, and the hard work, honesty, and integrity of fellow employees. If the business is successful, the behavior of the First Person Singular must be such that others see it as contributing to the success. If the business languishes, the behavior of the First Person Singular must be such that others understand she or he did not contribute to the lack of success.

The time spent together on a daily and long-term basis, the work ethic and its associated disciplines, the devotion to a common purpose, the duality of effort and mutual support, and the sharing of experiences and information will ensure that most working companions will become cherished friends. Many working companions form friendships that last a lifetime, and when distance or death intervenes, fond memories will remain locked into the soul of the First Person Singular. Hard effort, honesty, integrity, and a tenacious devotion to the business are hallmarks of what is due working companions from the First Person Singular.

As always, some friendships are worth cultivating, while others are best turned away from. The responsibility for one's own life never goes away. Friends at all levels and in all situations must be chosen with care.

IN THE MIDDLE YEARS

The _we_ counterparts of the First Person Singular will be large in number and broad in character in the middle years. Family members, friends, working companions, social and professional relationships, relationships with political or religious institutions and luminaries, and all of those who look to the First Person Singular for leadership or example all demand attention. All troublesome or uncomfortable relationships should be examined, and efforts made to ameliorate those that can be positively influenced. Time stands still for no one. Only in life can friendship, love, and devotion be displayed.

Are family relationships being neglected? Are family members, young or old, in need of guidance or assistance? What about friends and working companions? Are contributions to interpersonal relationships always positive and caring? Where problems exist, is it made plain to the other party that the First Person Singular is interested in improving the relationship?

Knowledge, experience, maturity, and energy come together in the middle years. It is, therefore, in the middle years that _we_ relationships of the First Person Singular can best be refined and beautified. All of the standards of the Universal and Unifying Morality, as well as Moral Duty, come into play. Soul beautification should by now be in an advanced stage, and the beautified soul demands beautified _we_ relationships. Standards are being set for all who will follow, and the mark that will be left behind by the First Person Singular, is taking on shape and substance.

Parents

Adults in the middle years watch their parents grow old, take on the afflictions of age, and finally die. The decades of close association, of love, joy, and fulfillment between parents and children are destined to pass. Surely a time will come when the two decades of love, worry, and toil that parents devote to their children will fall due for payment. The final years of parents, the afflictions of age notwithstanding, can be fulfilling ones if children are close by and on the scene when needed. How children interact with aging parents, how they demonstrate their appreciation for the gift of life and the upbringing that was given to them so freely, and how well they attend their final obligations are prime tests of Moral Duty and nobility. Helping with household duties, making sure physical needs are attended to and, above all, demonstrating unabashed love and devotion enriches both offspring and parents alike. When the last hours of each parent arrive, they will be easier to bear, the more so that the debt of love and devotion has been repaid.

Spouse or Partner

By the middle years, the bonding between spouses or partners is set fast, and the feeling of permanence and security should be enjoyed to the utmost. Fortunate are those who have the privilege of growing old with someone, for there are many who are denied the experience.

Displays of graciousness, appreciation, and love will add to the joy of shared lives and should be performed often, for the relationship spouses or partners share so closely is unique in the eternity of time and space, and is precious beyond measure. It should be celebrated and honored every day it exists, for each human life is but a temporary phenomenon destined to pass away like the wind.

Children

In the middle years, child rearing is generally a thing of the past. However, during the middle years, parents may still be involved in helping their child (children) through advanced studies as well as in a variety of other ways. Though the parent/offspring bonds are powerful and lasting, the financial and physical support that children have a right to expect from parents is at an end. From the late teens through the early twenties, children should be claiming their independence and finding their own way in life. It is not a matter of a lack of love on the part of the parents. It is a judgment of time and the way it should be. Parent/offspring bonding may still be nurtured and enjoyed in appropriate ways, for the life adventure that parents and offspring share so closely is unique in the eternity of time and space, and is precious beyond measure.

The importance of the behavioral spirits passed from parents to children does not diminish in the middle years. Indeed, they may become more important, since they may be the last ones to register in the soul or souls of the offspring. Moral and gracious living, the spirits of respect and love bestowed generously upon the offspring, and a tenacious regard for the well-being of all people will fuel the spirit of love within the soul or souls of the offspring that will be with them until they die.

Grandchildren

More than with one's own children, the passing of life from one generation to another is seen with clarity in grandchildren and great-grandchildren. The middle years for grandparents are the rich years for them and grandchildren alike. Still fully active in the middle years, grandparents can share in the nurturing of their second and third generation offspring.

Because of the special place children reserve in their souls for grandparents, it is important the image stored should be inspiring and positive. Grandparents must be aware that they are subjects of observation. A remnant of everything they do or say will be forever recorded and available for future reference within the souls of their second and third generation offspring. It is a heavy responsibility, but, for the moral person, one easily and pleasurably fulfilled.

Help and advice from grandparents during the trials of the childhood and adolescent years, help and encouragement with schoolwork, advice for the future, a trusting relationship, and especially, easy availability, will engender cherished memories in grand offspring that will carry into their adulthood, and will illuminate the path of righteousness and fulfillment for them.

Friends

Though family comes first, friends are the indispensable buttresses of the middle years. They add variety and richness to the social scene and nourish the soul of the First Person Singular with satisfying delicacies. When help is needed, they are a source of support. Conversely, when grief finds a friend, it is the duty of the First Person Singular to lend a helping hand. Standing between the family and less-certain relationships, friends bring wholesomeness, fulfillment, happiness, and security to the middle years. Good and mutually supportive friendships should be continually nourished, developed, and held in high regard by both parties.

Nothing in life, however, is certain and permanent. Old and dear friends will take their leave for various reasons, and new friends must be found to replace them. The First Person Singular must, therefore, be engaged in a constant search for new friends. Treating people with courtesy and respect, and living an active and moral life others view with favor will help the First Person Singular maintain a generous roster of friends who will reward him or her with an abundance of joy and enrichments.

The First Person Singular is also duty bound to reach out to those who are in need of help and guidance. The poor and the downtrodden are also in need of friends, as well as helping hands. With a little sensitivity, rewards will pass both ways.

As always, friends must be chosen with great care, least they lead to backward steps.

IN THE ADVANCED YEARS

Spouse or Partner

A long-lasting marriage is something to be celebrated. It connotes success in the art of sharing, mutual support, love, and a mutual and steadfast recognition that there are great advantages to be gained by walking the path of life with a steady, true, and devoted partner. In a long and successful marriage, each partner finds success and happiness through the other partner. Everything that brings fulfillment evolves as a result of the interaction of the two partners.

Is it not true then that what one partner owes the other is incalculable? Is it not true that the two partners walk a life path that is unique in the infinity of time and space and is, therefore, infinitely precious? Is it not true that, over a long period of time, each partner showers the other with security and happiness that is beyond measure or payment, and each is, therefore, deserving of all of the love, devotion, and sacrifice the other is able to give?

In the advanced years, death is never far away. It is only a matter of time until one-half of the relationship will be struck down. The days previous to that event must be lived to the utmost, with generous displays of mutual love and sacrifice; for the last days will mark a triumph of successful living and serve as a model for all who follow. When death is close at hand, fond memories and a loving and close support will aid in the transition, while only a minimum of regrets will trouble it.

Second or More Generation Offspring

Grandparents accumulate a treasure trove of knowledge and experience over their lifetimes. As much as possible, the highlights of that treasure trove should be passed on to the young. Surely those highlights are too precious to pass away with the grandparents, and can save the young a lot of time, and perhaps grief, from having to gain that information and experience on their own. Age has given grandparents the right to be seen as teachers; and the elderly should take, and be given, every opportunity to pass their accumulated wisdom and qualities of character on to their grand offspring. The old should seek out the young and work to overcome any reluctance to communicate. The same can be said of the young regarding the old.

The skills and understanding acquired by people in their advanced years are not limited to how to get along with a partner. Their accumulated knowledge and experience includes an understanding of spirituality, morality, economics, politics, and government, as well as other things. This knowledge should be joyfully shared by grandparents, and enthusiastically tapped into by grand-offspring, for there is joy in both giving and receiving.

Everything positive that can be passed from grandparents to grand-offspring will augment the cohesiveness of the family as an institution, strengthen society in general, and add to the security of both near and far away souls. If grandparents play their part well, they will instill into the souls of their grand-offspring a code for moral and joyful living, and a resident spirit that will forever serve as a guiding light and moral reference. Life is passed on in more ways than one.

Friends

The late years cannot shine in the absence of friends. The need and value of friends does not disappear until death claims the First Person Singular. The companionship, fun, and comfort of friends are as indispensable in the advanced years as they are in the young years. Indeed, there is even more joy to be found in old friends than in new ones, for old friendships have stood the test of time and trial.

Moreover, most friends of people in the advanced years will also be in the advanced years. The afflictions of age, and constant reminders that the gift of life is present and vibrant in one moment but is nowhere to be seen in the next, are clarion calls for mutual endearment and support in the final years. When one is ill, there is nothing like having a good friend who will willingly listen to the story of the illness. The sharing of notes concerning illnesses, physicians, and surgeries, etc., will forever remain a favorite activity among old and dear friends.

The ultimate test for the First Person Singular, however, is when death can be seen fast approaching a close companion. It is the time when devotion, duty, and the strength of numbers is most dearly needed and most dearly appreciated. No one should face the trial of death without the comfort and solace offered by close fellow travelers on the path of life.

IN THE TWILIGHT YEARS

When the First Person Singular is living in the twilight years, she/he should be living in a state of Grace. The best thing about being old is the ease with which everything can be put into perspective. What is right and what is wrong, what is important and what is not important take on a clarity that is often denied younger people. Generally, things beyond the necessities become less important, and interpersonal relationships become more important.

The _we, he,_ and _she_ relationships will flow with an easy grace, the more so as it is understood that many relationships will end, as friends and loved ones slip away. Spousal relationships and relationships with siblings and children must be promoted and intensified, for an era, unique in all of time and space, is drawing to a close. It is in the interests of all concerned that strong, loving, and memorable spirits prevail at the time of departure.

Back to Table of Contents

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### CHAPTER 7

### THE FIRST PERSON SINGULAR WITH REGARD TO _THEY_ AND _IT_

AS A CHILD

How a child sees the various _they_ groups is determined by a host of variables. The opportunity, or lack of it, for social contact with the _they_ groups, the influence of adults, especially parents and teachers, sibling perceptions, peer perceptions, the mannerisms and dress of the _they_ groups, and how much _they_ are willing to yield their peculiarities to blend in with others, are just some of the factors that will determine how the child sees and reacts to those who are different. Depending on experience and circumstance, a child may accept some selected _they_ groups, while demonstrating animosity toward others.

Children are in the early development stage. Their young souls are not capable of the sophisticated understanding that will come only as they age. Moreover, prodding by adults may not be immediately understood. Though patience is called for, it is the responsibility of parents, teachers, and other adults to set children on the path of righteousness, and it is never too early to begin the process.

Children must never be allowed to go their own way with regard to how _they_ groups are to be viewed or treated. The Universal and Unifying Morality must be continuously emphasized; and as soon as it becomes practical, soul beautification through ritual must be commenced. Grandparents, great-grandparents, and other seniors can greatly influence the lives of young people. Assuming the elderly accept the Providential Laws of Reality and Truth, and the Universal and Unifying Morality as beacons along the pathway of life, every effort must be made to utilize them as teachers, so their wisdom may be passed on to the young.

Even where children experience no direct interaction with certain _they_ groups, the children must be made aware there are people who have different skin colors, different hair, different modes of dress, different histories, different beliefs, and different mental and physical attributes, and all are deserving of a high measure of tolerance, respect, understanding, and acceptance.

When _they_ groups are overbearing, or where there is little or no attempt toward accommodation with surrounding groups, it becomes difficult for adults to teach children to be understanding with regard to them. Nonetheless, every attempt must be made to teach tolerance and restraint. Children should not start out in life feeling contempt for people who are different.

The great moral dictum that others must be met more than halfway should become an element of living even for children. The behavioral norms instilled in the early years must always be of a positive and moral nature so a rich and proper behavioral standard can be carried forward. All of the above applies whether the child is a member of a minority group or a majority group.

Central Pillars Eighteen, Nineteen, and Twenty are powerful tools for teaching moral behavior regarding _they_ groups, and the pillars should be familiar concepts to every child.

Important _it_ objects will include home and school. To children, a home is the embodiment of security. In it they see familiarity, consistency, emotional stability, and a foundation for living. They see it as a place of refuge and safety. From the security of a home, children can turn their attention to the host of things they must experience and learn.

Parents are at the pinnacle of importance when their children are young. They play the major role in preschool teaching, and helping their children understand the importance of education. They show them the way to good study habits, help them learn at home, and provide them with encouragement. The children look to their parents for protection, for guidance, and for setting behavioral standards. If the parents are learned, well behaved, and concerned about the welfare of their children, the children will respond favorably, and society will benefit.

School places children in a new social situation and can be a frightening experience for many. It takes them away from home and parents, often for the first time. Unfamiliar surroundings, unfamiliar schoolmates, and an authority figure they do not know and may fear, are more than enough to upset any child. Children should be prepared for school by at least one visit to the classroom, meeting the teacher, becoming familiar with the expectations that will be placed upon them, and instilling within them the understanding that school offers an exciting, new path for learning. Too often, children are sent to school without understanding why, and in their souls they question if the benefits are worth their time and effort. Business and industry can help by organizing seminars for children and parents in which the need for advanced skills are carefully explained and demonstrated.

All children are capable of learning. Some have to work harder at it than others, and such children should receive the extra help and encouragement from parents, teachers, and other interested parties that are needed. Both parents and teachers must be on the alert for physical and emotional problems that will prevent a child from learning. It must be remembered that children are in the care of adults. Children should not be expected to grapple with their physical or emotional problems without the aid of adults.

SOME _THEY_ GROUPS OF CONCERN TO ADOLESCENTS AND ADULTS

People of Different Races

Ages ago it was possible to be born, live, and die within the cloister of one's own race. Indeed, there are some who still do so, and others who attempt to do so. But in the modern world, with its large and racially diverse human population, racial interaction is difficult to avoid. Commercial interaction, the desire to travel and migrate, the ready availability of rapid transport, the spread of knowledge and information, calamities that put masses of people on the march toward what they perceive is a better existence, and yes, even wars, have made racial interaction a part of the experience of most people.

For some, racial interaction is easy and even pleasing. Some people have souls permeated with spirits that are conducive to racial harmony and understanding. Their passion of affiliation for their own race is readily supplanted by a more inclusive and higher passion for social harmony and peace among the differing races. Their knowledge and good use of Central Pillars Eighteen, Nineteen, and Twenty, have elevated restraint, tolerance, understanding, and acceptance to a point where racial differences disappear, and all people are seen as equal members of a single and all-inclusive human family. They see people first as individuals and only second as members of some racial category. They have learned to judge people by their character, not by the color of their skin, the texture of their hair, or their ancestry.

There is, however, a second category of individuals who yield to more primitive, backward, and thoughtless instincts. They are unschooled in and untouched by the Universal and Unifying Morality. Their reaction to people of a foreign race runs the full gamut of negative emotions. If the race in question is a powerful race they feel fear. If the race in question is considered inferior or is deficient in their concept of beauty, they feel loathing and disgust. Positive attributes, no matter how many or how powerful, are never enough to quell the disturbed and perverted souls of unabashed racists.

As long as the racists do not initiate violence or harm, they must be tolerated. Sometimes time will teach them to abandon their restrictive passions of affiliation for more inclusive and unifying ones. The spirit of racism will slowly exit their souls for lack of want. If not, it must be hoped that when they die, their perverted view of life will die with them. Those of other races are due the same courtesies and considerations as are one's father, mother, brothers, sisters, spouse, and other loved ones.

To be sure, if the race in question is an aggressive invading horde, bringing murder and mayhem onto a peaceful land, there is reason enough for hatred and the desire to kill. There are times when the Universal and Unifying Morality will not suffice to bring peace. It must be hoped that, as the new faith is propagated throughout the world, the curse of aggressive racial behavior on the part of both individuals and groups will yield to a more rational and peaceful means of interaction. It is the duty of the First Person Singular, through thought and action, to bring such a world to fruition. No honor will be found in indifference.

It is as a call from The Divine Essence.

People of Different Nations

A nation consists of an area of land and the community of people who live therein. The boundaries do not derive from nature; they are human constructions. Though they may have a long history and are deeply engrained in the minds of large numbers of people, boundaries are mere lines drawn in the soil of the earth or imagined across bodies of water or along shorelines or mountainous divides. Sometimes they are established as a means of securing peace among differing people, as when two or more groups agree to be separated by a boundary. Sometimes they are established by simple practice and the sanction of time. On still other occasions, national boundaries are imposed by militaristic powers for political or militaristic reasons and without any regard for the ethnicity of the inhabitants. In any case, boundaries are artificial. People living on either side, which is to say in different nations, are essentially the same. All people are brothers and sisters in life, and The Divine Essence has placed no hard and fast boundaries between them.

It is never proper for the First Person Singular to condemn a group of people simply because they live on one side or another of an artificial divide. To condemn a nation of people is to turn away from many important responsibilities and moral principles. Among these are the profound responsibilities of thought and conscience. If there is animosity, what is its history? What does it stem from? Can it be that one's own nation or leadership is partly or wholly responsible for the troublesome state of affairs? Are the reasons for the conflict shared on both sides? Has the best of statesmanship been used on both sides? If fighting is involved, is the same pain felt for damage or casualties on both sides.

If there is conflict, what is its history? Does the conflict exist because of the errant leadership of an individual or a handful of people? Does the conflict boil down to a clash of leadership personalities? Is it promoted behind the scenes by wealthy individuals who own the armaments industries? Is the First Person Singular taking the easy course of yielding to leadership and the crowd rather than the more difficult and often unpopular course of independent thought and action? Is the First Person Singular accepting popular, spoon-fed propaganda, over carefully researched information? Has the First Person Singular used Central Pillars Eighteen, Nineteen, and Twenty to achieve an understanding of the other side? Is the First Person Singular maintaining an awareness of the profound meaning of the Path Effect?

It is always a mistake to put all the people of a nation into a single box and treat them as one. In every nation there exists a full range of knowledge, thought, opinion, animosity, or desire for accommodation. Given the full array of possible issues, no two people within any nation will think or act in the same way. Ways must be found to penetrate the veil of separation, reach out to those of sound and righteous mind and, through them, to all those of differing opinion. The First Person Singular must judge or combat individuals, not nations. Of course, if the nation in question is on an aggressive and murderous rampage, tolerance must be set aside until the rampage is quelled and those responsible for it held to account.

The First Person Singular must be especially vigilant when a faulted nation or social group is demonized (de-humanized) by his or her leadership or by the popular news media. When other nations are described as "militaristic" or "aggressive," and groups of people are labeled as "militants" or "terrorists," who may be killed without remorse, it is a signal for the First Person Singular to undertake an intensive and impartial study of the history of the conflict to determine the possible culpability of his or her own nation and whether or not it is instigating trouble abroad by its own actions.

When a nation or group of people is demonized, it is very easy for individuals to dismiss the responsibilities of thought and conscience. Yielding to a popular passion is much easier than standing against it. However, the Universal and Unifying Morality demands both thought and conscience under all circumstances. The First Person Singular is never excused from such duties. It must be remembered that, like patriotism, demonizing is a tool of politicians. It makes it easier for them to garner and preserve support, while making things more difficult for dissenters. The practice of demonizing is so insidious in the way it obscures and transcends thought and conscience, that it should be categorically rejected by the First Person Singular.

The First Person Singular must be ready to meet people of other nations more than halfway. Tolerance, restraint, understanding, and acceptance must be principle factors of awareness. There is no room for indifference in this matter.

It is as a call from The Divine Essence.

People of Different Languages

As groups of early humans migrated in different directions and reached distances that placed them in isolation from each other, the sounds and compounded sounds that is the music of human communication also migrated in different directions, and in the passage of time reached a state where the language of each group became unintelligible to members of most other groups. Sometimes one or more lingual groups intermixed to create an offspring language that was carried forward as something new and unique. Language will always evolve to adequately reflect the thought processes, emotions, and descriptive nuances of the group in question. The thought processes, emotions, and descriptive nuances come first, followed by the words and phrases used to describe them.

Though the differing languages will have much in common, such as words, though different in sound, to denote common objects or emotions; they also have exclusive characteristics in terms of sound, syntax, and word or thought connotations. A word or word combination in one language may have different emotional connotations than the generally equivalent word or word combination in another language.

In addition, concepts, and the words or phrases that denote them, which are taken for granted in one language, may be entirely lacking in a second language. As a result, an idea may take root and grow in one group, while not taking root in the others. So it is not only language that may divide people, it is also the differing beliefs that evolve, or fail to evolve, in tandem with those languages.

Since communication between differing lingual groups is inherently problematic, it becomes easy to slide into animosity. Other differences are compounded by the difficulty of communication, and laziness on one or both sides regarding what must be done to ameliorate the situation often precludes improvement. Though lingual differences between various groups may be profound, they are never worth fighting over. Much of the animosity felt by one or both sides may be overcome by communication and interaction. The lingual impediment is like a door that may be open or closed. If the door is closed, there is no communication. Animosity easily takes root. If there is a desire to open the door, on one side or both, the door is easily opened, and communication can begin, even if slowly and with difficulty.

It is the Moral Duty of the First Person Singular to see that the door to communication is always open, and where no one else is demonstrating leadership, to be the first to pass through it. No honor will be found in indifference.

It is as a call from The Divine Essence.

People of Different Religions

For most people, religious dogma constitutes a major aspect of soul. Deeply engrained and many faceted, the dogma permeates both behavior and thought. Its supposed certainty and association with God unleash powerful spirits within the soul that stand ready to resist any countervailing encroachments. Inherited from parents and revered elders, and imbued from all directions, religious dogma serves as a foundation for living, and a reference frame for moral servitude.

It is deeply problematic, therefore, that there are numerous, old, and deeply entrenched religions in the world, each existing as an exclusive, absolute, and godly belief structure. None are ready to yield to the others. Followers of the various religions are similarly constricted. The old religions stand as wedges that keep people apart.

All is not lost, however. Many people also understand the persistent and omnipresent danger, and the need at all costs to avoid the horrors of religiously inspired, internecine warfare. Whether driven by fear or thought, they are ready to yield to the higher allegiance of friendship and accommodation.

This principle must serve as a primary guiding light for the followers of the new faith. The outreached hand and a smile must supplant religious dogma, even the dogma of this faith. Differences that would prevent friendship must be set aside, either to be discussed later when friendship is resilient enough, or to find new homes in the soul where influence is at a reduced level; for beneath the spiritual dogmas that divide people, there is a sameness in the need for security, shelter, the love of family and friends, and the desire to live long and joyful lives. Penetrating beyond the veil of religious dogma will yield rewards far greater than the effort expended, and leave the world a better place for those who will follow. Again, there is a need to remember, people of different faiths are separated only by the accident of birth.

It is the Moral Duty of the First Person Singular to place friendship and accommodation above all religious passions of affiliation, for this great principle provides the best means of bridging the enormous variety of spiritual beliefs existing in modern times (see the Sixteenth Central Pillar). The First Person Singular must not be passive in this regard. To wait for others to extend their hand first, may be to wait forever. Many opportunities to enrich one's soul and to improve the world will be lost. Friendship and accommodation must be promoted aggressively. Members of the new faith must never hesitate to be the first to extend their hand in friendship. It is everyone's duty to set good examples so that others may have good paths to follow.

The new faith shall never engage in evangelistic or missionary work. No attempt should ever be made to reform people in the religious sense. Change in outsiders, if it is to come at all, must come from within their souls, not from without. The Path Effect makes other people what they are, just as it makes the First Person Singular what she or he is. People, with all of their religious idiosyncrasies and oddities, must be accepted as they are. Friendship and accommodation are far more important than religious dogma.

The First Person Singular must always stand ready to meet people of other faiths more than halfway. No honor or solace will be found in indifference.

It is as a call from The Divine Essence.

People Who Are Physically Different

People come in all shapes and sizes. Some are tall and some are short. Some are slender while others have enormous girth. Some are considered beautiful, while others are considered ugly and revolting. Some are robust and physically powerful, while others are weak and anemic. Some may not have all of the attributes of a normal being. Some may suffer from birth defects, while others may grow into a terrible disfigurement. Still others may suffer disfigurement due to war or accident.

There is a tendency in all people to accept things that are deemed to be pleasant and to turn away from things deemed to be unpleasant. However, in terms of what other people look like, what is pleasant and what is unpleasant? Is it not true there are thoughtless and immoral standards of what is pleasant or unpleasant, as opposed to thoughtful and moral standards? Is it not true that thoughtless and immoral standards are capable of change? Is it not true that to reject people as a consequence of their external appearance is to ignore everything that lies beneath the surface of their skin? Is it not true that their hopes, dreams, social needs, talents, intelligence, experiences, and accumulated knowledge may remain forever undiscovered? What of the riches of their stories, and of the paths they have followed? What of the beautiful ideas and thoughts locked within the souls of misjudged people that may be forever lost to the First Person Singular and to history?

There is little reason to be concerned about the standards the First Person Singular will use to judge people deemed to be pleasant in appearance. However, the standards used to label people as unpleasant in appearance beg examination. Will biases rule the day, with all of their base and unpredictable connotations? Or will the situation be governed by righteousness, and a standardized set of moral rules that everyone accepts and can anticipate?

Storms and questions may abound within the soul of the First Person Singular.

"How shall I receive this person? How will I be received in turn? Is there a need for this relationship? Will this relationship be genuine or artificial? Will it be long lasting or short? Will this relationship become a burden to me? Will I be able to back out of it gracefully if need be? What fears do I have regarding it? What will I find in this person I initially deemed to be unpleasant? What kind of personality will I discover? Will I have additional judgments to make as to what is pleasant and what is unpleasant? How will this relationship differ from other relationships? Is it not true that there will be similarities as well as differences? Will this relationship demand a special commitment in terms of time and effort? How will it benefit me? How can I balance this would-be relationship in terms of my other relationships? What will my friends think as they see me befriend someone they judge to be unpleasant in appearance?"

Stepping into the shoes of the physically different person will provide further enlightenment, for they are but for chance the shoes of the First Person Singular.

"I know many people do not see me as an equal, but am I to be condemned because I have something less than a whole or beautiful body, and am unable to measure up to their standards of appearance? My body is a given I must accept and live with. Why can't others accept it as I must? I have my aspirations, as do they. I feel the same gamut of emotions, as do they. I have the same social needs as do they. I cherish what friends I have and work hard to prove myself worthy of their friendship. Though I may have a special sensitivity as to how I am treated, I try not to show it. There are times, however, when I feel a great sadness, and sometimes I cry when I am alone. I have a great longing for close, genuine friendships. I want no part of pity and try not to ask for anything special. I want only to be seen and treated as an equal, so I may have the opportunity to think and act as an equal."

Extreme situations will test the will of the most avid moralists. People who are unkempt and dressed in rags, who wallow in self-abuse and who may smell terrible, or those with ancient and wasted bodies who are unable to lift a finger on their own behalf, stand as supreme tests for the most devoted of friends and caregivers. While the First Person Singular may hesitate, the demands of moral behavior are unequivocal. No person shall be rejected on the basis of his or her physical appearance, and personal preferences do not overrule moral requirements. Directly or indirectly, the hand of friendship and an offer of help must always be extended. Time and effort will change the perception of what is unpleasant, and the First Person Singular will be greatly rewarded as he or she learns to accept others regardless of their physical appearance.

To be sure, there are practical considerations. The First Person Singular cannot logically be expected to approach or help every person generally deemed to be unpleasant in appearance. But, certainly, commitments must be made to those who are close to, or within one's working, social, or family circles.

The First Person Singular must always stand ready to meet the physically different more than halfway. No honor will be found in neutrality.

It is as a call from The Divine Essence.

People Who Are Mentally Different

All humans are brothers and sisters in life and share a common inheritance. However, the process of egg fertilization may be faulty for some, and there are subtle to substantial differences in the way each fetus is nourished during gestation; subtle to substantial differences in the process of birth, and in the way the child is nourished and prepared for life during the first few years following birth. In addition, there are great differences in the way people grow through childhood, adolescence, and into adulthood. Poor parenting, depraved social experiences, lack of quality water, food, and sanitary facilities; lack of educational opportunities, poor housing, injury, and disease, will all take their toll. Some mental differences will be subtle and only detectable during a close relationship, while others will be glaring and obvious. Some people will have learning problems ranging from minor to major, while others will require help with their most basic and intimate needs.

People who are afflicted with mental illness may also suffer from a dearth of inner peace. Depending of the severity of the problem, the process of productive living can be slowed to a crawl, and inner peace may be seen only as an elusive and distant goal. Anguish, confusion, and fear fill the void. Moreover, a measure of strength is locked within disturbed people, unable to find expression in moral action or contribute to the betterment of self or society. Even moderate mental afflictions can seriously impact the life of a person, especially if that person is young and inexperienced in life.

Attributes the mentally different call forth from providers include tolerance, restraint, understanding, acceptance, compassion, and generosity. Indeed, they call forth the whole litany of noble virtues. In worse-case situations, putting up with vulgar, offensive, and abrasive behavior, helping people maintain physical cleanliness in the most basic ways, feeding and providing healthcare, doing all of these things and more, often with few or no signs of gratitude, will test the fortitude and devotion of even the most saintly of providers. But, where help is needed, Moral Duty demands it be offered.

Dealing with mental health issues is serious business. Those who have devoted their lives to its study and treatment, and are recognized and accredited experts in their field, are the ones to turn to for help. People suffering from troubling mental health problems should always seek, or be referred to professional, accredited help. This document is not a treatise on mental health. It does not claim medical expertise, nor should anyone consider it a source of mental health information, or consider the rituals of this faith as substitutes for professional help.

Precautionary notes having been made, it is one of the tenets of this faith that people suffering from moderate, nonviolent, nonthreatening forms of mental disturbances can realize benefits, ranging from minimal to substantial, by participating in the ritual of this faith. The structure and ritual of this faith is such that it is particularly amenable to helping people live more content and happy lives. Creating a state of peace within one's soul is the first step in that process. In all cases, house officials will be available to faith members seeking help in making the right decisions.

Most mentally different people will, with help, find ways of functioning, either on their own or with a minimum of aid, within the same framework of expectations most normal people must meet. The First Person Singular is duty bound to offer aid and friendship to mentally different people in whatever capacity he or she is able. Indifference is not a virtue. Those who answer the call of the mentally needy live in close harmony with The Divine Essence. They shall know grace.

People Who Are Different in Terms of Sexual and Gender Development

Few things are more controversial than the subject of homosexuality or other forms of sexual related behavior or living style, but it need not be so and should not be so. Nature, which is to say The Divine Essence, is given to experimentation. It joins babies together and makes incomplete babies. It makes babies with defective spines, hearts, mouths, limbs, brains, and urinary, intestinal, and nervous systems.

It also experiments in the way it makes babies in the sexual and gender sense. Some babies are born such that the doctors or midwives are unable to inform the proud parents whether their newborn is a boy or a girl, because the baby's external genital structure is somewhere between the ordinary male anatomy and the ordinary female anatomy. Aside from external differences, there are also deviations in internal genital structures, as well as deviations in brain development relating to sex and gender that will, as the years pass, result in behavioral patterns not considered average. Other differences will emerge as babies grow into adulthood. Some women grow mustaches and a lot of body hair, while some men grow little or no body hair. Some women have flat chests, while some men grow substantial breasts. Some women have low masculine voices, while some men have high feminine voices.

It should come as no surprise that there are also deviations from the norm in terms of sexual behavior and orientation. The fact that such people are a minority and that their appearance, behavior, and sexual orientation may be different from what is generally considered normal, does not detract from their right to the same courtesies and considerations due all other people. They are children of divine creation no less than others who happen to be born with what is judged to be normal sexual attributes. In terms of social interaction, the Universal and Unifying Morality demands that the First Person Singular afford people who are sexually different the same courtesy and respect she or he would afford to any other person. People who are sexually different must be allowed to marry and raise children the same as those who are considered sexually normal.

Critics never tire of condemning homosexuality and other forms of different sexual behavior as immoral. But they consistently fail to carry their reasoning to the next logical level. They fail to condemn their God for the inconsistent way in which it makes people in the sexual and gender sense. They are guilty, therefore, of a logical contradiction. They simultaneously praise their God, while condemning its work.

Of course, people who are different in terms of sexual behavior must conform to the same rules of sexual discipline that govern those who are considered sexually normal. Reasonable sexual taboos against such things as rape, or sexual relations between adults and children, must be strictly observed. Guilty parties should be severely punished.

More than any other faith, this faith accepts reality and truth as radiant and ever present qualities of The Divine Essence and works with them in a straightforward manner. The numerous forms of mutually agreeable sexual behavior considered different are naturally occurring events and can be traced to divine creation. They are, therefore, morally and socially neutral and cannot be condemned. Homosexuality has been observed in other-than-human species as well and is probably widespread throughout the animal kingdom.

It is a gross infraction of moral behavior for the First Person Singular to look down on people simply because of the way they are born. Skin color, facial features, hair, body types, physical and mental problems, and variations in sexual orientation are just some of the differences that mark members of the human community. If they are allowed to become bones of contention, humankind will know neither righteousness nor peace. The First Person Singular must make whatever adjustments are necessary to his or her psyche. Moral behavior must reign supreme. All are of humankind and all are brothers and sisters in life. To reject moral behavior is to reject godliness. The First Person Singular must always stand ready to meet the sexually different more than halfway. No honor or solace is to be found in indifference.

It is as a call from The Divine Essence.

People Who Are Old

With each passing day, even the most youthful and vibrant become one day older. It is the judgment of the creator of life that, after the passing of a sufficient number of days, and if life is kind, old age will come to all. When young people see old people, they are seeing their future. They see that old people come in two forms, those who are able to remain productive and take care of themselves, and those who are not. The young also understand that, unless death intervenes, time will always convert the former into the latter.

People who are able to enjoy security, independence, and mobility in their advanced years are fortunate indeed, for there is great beauty and tranquility to be found in souls that have seen many years. Most of life's struggles and doubts lay in the past, realized dreams can be enjoyed, and there is a surety of understanding that comes from long experience. In spite of these many positives, the First Person Singular must keep in mind that even the elderly who remain vigorous and active in their advanced years may suffer from loneliness, isolation, and lack of support in their private hours. The First Person Singular is obliged by Moral Duty to ensure that the social and health needs of the viable elderly are not ignored.

The disabled elderly will test the moral character of the First Person Singular, for it often happens that death delays its call and leaves people with aging bodies that become increasingly dysfunctional. No one wants to live inside a dysfunctional body. And it is particularly distressing to be vigorous and sharp of mind, while the rest of one's body falls to ruin, or to see a loved one in such a state. Yet, it is the judgment of the creator of existence and of life that human bodies should age and eventually die, as does happen to all living things. Life is a blend of happiness and sadness, and while humans can alter the ratio, there is no escape from the measure of sadness that must be endured. That measure of sadness must not be augmented by a lack of consideration by the First Person Singular.

Parents, grandparents and great-grandparents deserve a special place in the hearts of the young. The seniors are the givers of life, often still capable of nurturing, and are links to more distant ancestors. While it is true taking care of parents and grandparents, etc., is often tedious and trying work, it is work that will come to an end as the old folks succumb to age and illnesses. At the time of grieving and thereafter, the First Person Singular will be able to look back with pride and happiness at having made whatever sacrifices were necessary.

Moral Duty demands that the First Person Singular answer the call of the elderly with as much love and devotion as can be reasonably mustered. If time is not available, there are always institutions devoted to the care of the elderly that need financial support. Indifference is not an option, for it is devoid of both honor and contentment.

It is as a call from The Divine Essence.

People Who Are Ill

No one walks the path of life without experiencing illnesses. Sometimes infants are cut down soon after birth by only a single illness. Some illnesses will ravage the population and claim many lives. Other illnesses are overcome as the human immune system performs its miraculous work. Still others, though serious and life threatening, can be overcome or ameliorated if appropriate health services are available. Illnesses can be further categorized as to whether or not they are self-induced.

It is especially vexatious and tragic when individuals are forced to yield to serious and life-threatening illnesses because remedial healthcare is neither available in fact or is unavailable in terms of affordability. Health issues are highly charged and deeply emotional because they involve the suffering and death of individuals who are loved and revered by someone. They also often illuminate the disparity between the wealthier and the poorer segments of society. People of means are generally able to purchase quality healthcare services, while people of lesser means are generally not able to do so. Healthcare issues, therefore, easily spill over into the questions of job availability, education, social inequalities, home life, etc., and perceptions of so-called "fairness" or what are referred to as "social responsibilities." There are few issues that are more emotionally charged. How is this problem to be dealt with?

As will be discussed at length in the chapters that follow, full-scale socialism as a way of life must be categorically rejected. It will always lead to economic and social breakdown and chaos in the long run. That means the primary responsibility for those who are denied needed medical assistance falls to the First Person Singular. There is no escaping it. The First Person Singular must do everything possible to ameliorate human suffering due to a lack of medical care. Those close at hand must come first. It makes no sense to extend philanthropic aid to the ill of some far off land when close family members are in dire need of assistance. Mothers, fathers, brothers, sisters, spouses, and one's offspring must receive the highest priority. More distant family members, such as grandparents, uncles, aunts, cousins, and sometimes friends, follow in order. Sometimes it will be a matter of paying for medical or healthcare assistance; at other times it will require personal time and effort.

If the needs of loved ones and friends are being met, then it is the duty of the First Person Singular to look beyond them. Acting singly or in concert with others, some will find the wherewithal to provide healthcare services at locations, sometimes far off, where it is woefully inadequate or nonexistent. Their efforts are to be applauded, for it is not only in keeping with Moral Duty, it is also in keeping with the principle that if one is able to give philanthropically, it is best to do it in a way and at a place where, in the mind of the giver, it will do the most good.

The social responsibilities of the First Person Singular, however, are not without limits. They are confined by practical considerations. One person simply cannot be held accountable for all of humankind's health problems. Though some may choose to do so, the Universal and Unifying Morality does not require any individual to sacrifice his or her life sustaining needs, or the life-sustaining needs of loved ones, for the benefit of others, except under the most unusual of circumstances.

It should also be mentioned that everyone has the obligation to keep themselves and their loved ones in a good state of health so as to minimize the burdens of family members and society at large. Eating the right kinds of foods, avoiding what is called junk food, avoiding overeating, getting adequate amounts of rest and exercise, and, above all, avoiding the pitfalls of addictive substances and other forms of reckless behavior, will make family illnesses less prevalent and release time and effort that can expended for other purposes. Illnesses should be anticipated, and funds set aside for that purpose, whether in the form of a cash hoard or an insurance policy.

Government programs can sometimes be helpful, as when they are supported by a rigid system whereupon the government spends only what it has previously taxed. It will often happen that a moral government, organized as described in the following pages, will inaugurate, with the encouragement of a large majority of the citizenry, a system of healthcare designed to ameliorate the most vexing problems encountered by people of lesser means, especially where children are concerned.

It is the Moral Duty of the First Person Singular, from adolescence onward, to help the seriously ill in every way that is within his or her means. Indifference is not an option, for it is devoid of honor and contentment.

It is as a call from The Divine Essence.

People Who Are Dying

Those who are in the final months or days of life deserve a special place in the hearts of all who profess a love for The Divine Essence, for the dying will soon surrender their bodies to the realm of the inanimate and be lost to survivors save for the spirits that will be left behind. It is the time when the focus of caregiving should shift from making well, to making comfortable. Based upon the principles that no one should ever have to die alone or in pain, and that the transition onto death, with proper preparation and handling, need not be characterized by fear or loathing, it is one of the most honorable and beautiful of callings for friends and caregivers.

Caring for the dying enjoys a history that is at least as old as the assent of humans. There has never been a son or daughter who wants to see a parent suffer as death slowly works its will. Nor do the elderly want to see a member of a younger generation suffer at death's door. Parents, grandparents, sons, daughters, and friends have traditionally gathered at bedside to ease the suffering and fear of the dying as much as they are able. In the modern era, techniques and medications have evolved to the point where the suffering of patients can be minimized even while their social abilities are maintained well onto the last day of life.

Visits by family members and friends are as important to the dying as they are for healthy individuals, and can be a prime factor in easing the stress of dying. The visits also present an opportunity for the survivors and the dying to take a formal leave of each other, for a proper goodbye not only readies the dying for the transition, it also alleviates the emotional stress felt by survivors, who must now face the future without their friend or loved one. Assuming the opportunity, failing to take proper leave of a dying friend or loved one inserts an element of guilt into the soul of survivors that will remain for a long time.

The new faith will provide a special ritual for the dying that will minimize the difficulty of the transition, provide a means for the dying and survivors to take leave of each other, and prepare those who remain for a future devoid of their friend or loved one.

The First Person Singular must always stand ready to volunteer time and effort for the dying, for indifference at this special time is ungodly.

It is as a call from The Divine Essence.

People Who Are Poor

It is easy for people who live prosperous lives and who rarely come in contact with the poor to assume that people are poor because of a lack of ambition, self-control, or moral convictions. That will usually not be the case. The poor have many stories to tell, and each story must be judged on its merits. Many people fall into poverty by chance and need only a helping hand to get back on their feet. Others will need rehabilitation and support while they find their way back to self-sustenance. A minority, some perhaps with serious mental or physical disabilities, may need assistance for the rest of their lives. In any case, every effort must be made to help the able poor break out of the mold of poverty. As always, Central Pillars Eighteen, Nineteen, and Twenty must be fully employed. Understanding cannot be achieved without them.

To be sure, there are some people who defy the best efforts of well doers. They find one way after another of making and keeping themselves poor. Their self-destructive and indolent habits are so deeply engrained that only forced, intensive and long-term therapy has a chance of correcting the situation. The cost of such therapy may be prohibitive, especially in the light of intensive and sustained resistance. Sometimes money and effort are best channeled where they can be more productive. As long as the self-destructive and indolent poor do not engage in criminal activity and are not a great nuisance, it is sometimes best if they are left alone. Hopefully, time will alter them for the better, so help can be offered again with a better chance of success.

The parents of families made poor because of a large number of offspring should be chastised. Large families are not needed to complement an already crowded world. Everyone must share in the responsibility of maintaining the mother planet and ensuring that all of the earth's creatures have the opportunity to survive in habitats that are relatively or wholly undisturbed by humans. No person should be so arrogant as to think that humans are more important than all other living things The Divine Essence has created. There is great beauty in other-than-human life forms, and The Divine Essence did not create them to be wantonly overrun by humans.

It is the Moral Duty of the First Person Singular, from childhood to the end of life, to make sacrifices for those who need assistance in living. Ensuring that the poor have opportunities for improvement, that needed healthcare services are available to them, that they have adequate housing and sustenance, and that they are accepted in all other aspects as moral equals in society, are only some of the responsibilities that befall the First Person Singular who is successful and living the good life. When working through institutions, care must be taken that aid, in whatever form it is given, is judiciously applied and that positive results flow from it.

The responsibilities of the First Person Singular concerning the poor should not be regarded as overwhelming. The Universal and Unifying Morality does not require the First Person Singular to sacrifice his or her well-being or the well-being of loved ones for the sake of the less fortunate. Nonetheless, as much as he or she is able, the First Person Singular must always stand ready to answer the cries of the needy, for there is no honor or solace to be found in indifference.

It is as a call from The Divine Essence.

Children in Need

Special attention must be given to children, for society has a deep and abiding interest in them. They are the future social contributors and citizens. Their health, knowledge, and behavior, for better or worse, will shape the future of society for decades to come. It is in the interest of all, therefore, that children be provided the food, clothing, shelter, medical care, and schooling they need to become productive and law-abiding citizens. Where parents or guardians fail to provide, the First Person Singular, acting alone or in concert with others, must be ready to step in. The needs of children are paramount, and the reasons they are needy must be addressed as separate issues. There is no question that Moral Duty calls. There is only the question of how the needs of hapless children can best be served.

Since there will always be children in need, institutions must be created to serve them. It is always best if these institutions are private. One of the primary and early goals of this faith will be the creation of effective social service institutions to serve the needs of children as it becomes clear those needs are not being met by other means. Children who are within the folds of this faith should be given priority, but as resources allow, services should also be extended to children outside of the faith. Help extended to children outside of this faith must be offered unconditionally, and no attempt shall be made to cajole family members into joining the new faith. When parents and children need physical, mental, or financial help, talking about membership in the new faith is out of place.

Some children grow up so poorly nurtured that their souls appear to defy any attempt to repair them. Anger, frustration, and resistance are displayed in most of their activities, and working with them may appear to be a thankless and impossible task. Parents, guardians, and tutors, however, must keep in mind the enormous difference two or three years can make in a child's life. Time, persistence, and isolation from bad influences can work miracles. The spirits of poor nurturing will fade into the past as they are replaced by the love and attention of concerned tutors. Adults must learn to look askance at what is happening today, and dwell on what will be the case two or three years down the road. If parents, guardians, and children (depending on their age) agree, the rituals of this faith can be usefully employed to help purge the young souls of bad spirits and fill them with good ones. While parents bear the primary responsibility for the care of children, children will benefit greatly growing up within the framework of a supportive institution that also offers true spiritual and moral guidance.

This faith must also be ready to work with parents or guardians, for they are the prime motivators for the success or failure of their children. Parents suffering from indolence or self-destructive habits must first of all be discouraged from having additional children, and then helped in whatever ways that prove to be affective. Parents, including single parents, suffering from temporary setbacks, whether of a physical, emotional, or financial nature, should also find ready help within the folds of this faith. In all of its work, the new faith will emphasize marriage and the divinely assigned responsibilities that parents have with regard to their children.

Although the First Person Singular is free to choose how he or she might answer the call of needy children, this faith will offer ample opportunities in that regard. Whether the First Person Singular is young, old, wealthy, or otherwise, there are many ways of aiding poor children, and a measure of experience should be gained in at least several of them. Acting as a playmate, tutor, mentor, role model, quasi-parent, or benefactor, whether direct or indirect, the First Person Singular can fulfill his or her moral callings while making an important contribution to the future of society.

From adolescence through old age, the First Person Singular must devote time and resources for the benefit of children in need. It is not only the will of The Divine Essence as demonstrated by the pull of Moral Duty, it is the practical calling of all who want to see peace, an improved society, and the possibility of happier and longer lives for all who will follow.

It is as a call from The Divine Essence.

People Who Are Discourteous and Arrogant

People who are not schooled or fail to school themselves in the niceties of social intercourse are a source of irritation not only to those who must associate with them, but to observers as well. Offenders denigrate, assail, belittle, and demean without any apparent feeling of remorse. They make life miserable for everyone in their circle of influence. They have no spirits in their souls telling them they are doing something wrong.

In some people, disrespect for the niceties of life is a quest for recognition. This is particularly true of the young. If they cannot find recognition in positive ways, they sometimes seek it in negative ways. In others there is a deep-seated anger or frustration that finds expression in offensive behavior. A third class of people may have inflated ideas of their own value and have never learned to be sufficiently respectful of their fellow beings. If the problem is shallow it should respond quickly to reminders from friends and relatives. The more deep-seated problems may require help from professional therapists.

In any case, it is wrong for the First Person Singular to simply turn away from such people. To do so does not help them or those they offend. Indifference is not an admirable quality when good people are being abused. Pressure must come from all sides and in the form of both private and public pronouncements. Whether young or old, transgressors must not be allowed to have their way. On every occasion of discourteous or arrogant behavior, the perpetrators must be reminded (nicely) of their transgressions. Most souls will eventually respond positively to the corrective spirits entering into them, and the offensive behavior will slowly subside. The ritual of this faith can be very helpful in this regard, and it should be put to the best possible use.

It is the Moral Duty of the First Person Singular to make the discourteous and arrogant aware of their transgressions, so they may find the path to a more moral and happy life for both themselves and for people around them.

It is as a call from The Divine Essence.

People Who Are Aggressive and Violent

There is no doubt it is difficult for even the most forgiving First Person Singular, to harbor sympathy for people who are aggressive and violent. Indeed, how many times have good people wished that the most dangerous of their fellow beings could somehow be erased, by whatever means, from the face of the earth. Even in the face of the argument that time and treatment may mellow their callous souls, the harm they bring to society can be so grievous that victims and observers alike are initially able to find little in the way of understanding or forgiveness in their hearts.

Dealing directly with aggressive and violent adults can be dangerous. When harm to others is imminent or occurring, and no other help is immediately available, the First Person Singular is faced with a weighty decision. What kind of strengths can she or he contribute to the situation? What are the risks, and what may or may not be accomplished? There is often little time for thought, and it is not easy to know how the situation can be ameliorated with safety. All factors must be instantly analyzed when action cannot wait.

If direct aid cannot be given, the minimum action will involve summoning law enforcement officials and acting as a witness. Whatever the risks, people who cannot control their passions, or who feel no moral constraints in the way they behave, must not be allowed to have their way. Where aggressive and violent behavior is deeply ingrained in the soul of the offender, there is no escaping the need for restraint and treatment.

Even so, it is a mistake to put all aggressive and violent behavior in the same box. Extenuating circumstances, the presence of mental afflictions, behavior that is out of character, differences in the degree of harm inflicted on society, the age of the perpetrator, and the understanding that most people can be rescued from this foul mode of behavior, are just some of the factors the First Person Singular is duty bound to consider. Time is an important ally and its capabilities must always be kept in mind. Hopefully, the aggressive and violent will find the treatment they need and will move on to more peaceful and socially productive lives.

In the case of aggressive and violent children, great care must be exercised. A temper tantrum is not the same thing as aggressive and violent behavior in adults. Due care must always be exercised in restraining a child. Where aggressive and violent behavior is mild or not fully developed, stern tutoring will yield substantial results. Remaining calm is important. Guardians and tutors must never yield their deportment to an out of control child.

What is generally missing in the lives of all who yield to aggression and violence is a true, powerful, and believable moral reference frame that errant behavior can be compared against. Without such a reference frame, the soul is adrift, and one direction is as good as another. While it is true there are moral reference frames aplenty within the human community, they are falsely rooted in numerous and exclusive spiritual understandings and inspire social conflict rather than accommodation.

The teachings of this faith will prove useful if people will but use them. The new faith embraces the Universal and Unifying Morality. Rituals are focused and powerful, and can be used to address aggressive and violent behavior directly. If it becomes apparent the rituals are failing in their purpose or that family or other issues need to be addressed, then professional help must be sought.

The First Person Singular must never stand by passively and watch aggressive and violent behavior occur. It is the Moral Duty of the First Person Singular to act decisively against those who would tear away at the social fabric by threatening the well-being and lives of innocent people. On occasions when such action entails risk, the risk must be accepted. Moral Duty does not sanction indifference.

It is as a call from the Divine.

People Who Are Incarcerated

Most people who run afoul of the law are not sent to prison for life. After a number of months or years, they are set free. What kind of souls do they have going into prison? What are the predominant spirits? What happens to their souls while they are in prison? What spirits are they exposed to? What spirits do they absorb? What kind of people will they be when they get out? Will they feel ready to join in the process of moral and responsible living? Will they be determined not to repeat past transgressions? Do they have a right to expect forgiveness for their mistakes? What obstacles will they face? What opportunities will be available to them?

Where there is no forgiveness on the part of victims or society, what are the consequences when former convicts must spend the rest of their lives trying to live down their stained histories? What are the consequences when such people have a hard time finding support, worthy friends, shelters, and jobs when they leave prison? Will they, in desperation and anger, turn to crime once again? Should imprisonment be administered as a punishment, or as preparation time for future moral and honest living?

Within the context of the one true moral order, the answer is easy to see. Most wrongdoers who have completed their sentences must be fully accepted back into society. Where forgiveness is in order, it must be forthcoming. Human behavior is not perfect. Depending on the severity of the offense, and with the possible exception of repeat and incorrigible offenders, behavioral errors should not permanently destroy a former offender's chance to achieve a life marked by success and happiness. Indeed, it is best for society if this is the case.

It follows, with certain exceptions, that people held in incarceration must be given every opportunity to rehabilitate themselves and prepare themselves for a useful and productive life after release. Though it may seem anomalous and even odious to spend money and effort to educate and rehabilitate people who have committed offenses against the social order, there is no doubt it is in society's best interests to do so. When offenders have completed their sentences, the time for vengeance is passed.

It is, therefore, the Moral Duty of the First Person Singular to maintain an interest in those who are incarcerated and will someday be released into society. The First Person Singular must suffer whatever pains are necessary to find out what is going on in his or her local prisons. Every effort must be made to make sure prisoners are not mistreated, and that programs are in place to help inmates prepare for their day of release. Since prisons are traditionally institutions of government, it is a legitimate and proper function of government, with the aid of local interested parties, to provide the services that are needed. As an interested and responsible citizen, the First Person Singular must find ways, direct or indirect, that he or she can be of help. Prisoners must have access to spiritual support as well as training that will help them acquire a job when they are released. Post-release support programs are also essential and will help in the follow-up process. Initial living expenses and help with finding a job and a place to live must be provided.

Helping those who have been beaten down by imprisonment will pay rich dividends to the First Person Singular as well as to society at large. A wasted life is a terrible tragedy, and to help elevate a fellow being from that state is nothing less than an act of godliness. Indifference is not an option.

It is as a call from The Divine Essence.

Purveyors of Hate

It is impossible to write about the full gamut of purveyors of hate in a few short paragraphs. In intensity, purveyors will range from an isolated actor or actors who may be completely unaware how their behavior is being interpreted, to the highly visible and raging lunatic, and gangs of thugs who tout their superiority by heaping abuse and hateful rhetoric upon others. In terms of numbers, the purveyors of hate can range from the single lunatic, to huge institutions sanctioned by long histories, detailed infrastructures, rich and colorful exteriors, and with believers numbering into the many hundreds of millions. In terms of distance, the purveyors of hate can be found within one's own family unit, within one's own social unit, or in some far-off land.

When the purveyors of hate are few in number, they are generally easy to recognize. Efforts can be made to monitor their activities and fight them at the intellectual and moral levels. Demonstrations to counter their demonstrations, speeches to counter their speeches, and literature to counter their literature, will eventually erode their base of support. Society must be strong enough and flexible enough to accommodate small numbers of bigots as long as they do not unlawfully act on their hatred. The true morality, where it is firmly established, is difficult to assail.

In every society, however, there are people who are given to contempt and hatred for certain ideas or for a certain class of their fellow beings. They revel in their hatred and seek notoriety by it. People who hate feel they have achieved a perfect set of beliefs that everyone else lacks. They see their perfection in thinking as placing them above everyone else. They turn morality and justice upside-down and regard the result as a new paradigm that will set the world on a better course.

Before the world can be saved they believe, it must first be cleansed of inferiors and all of their property. Coercion, force, and killing are their hallmarks. Sometimes they speak brashly and reveal their hatred for various ideas or people in heated beer hall-style language. Sometimes they speak softly and skillfully, so the hatred is inferred and must be read between the lines. They sometimes blend ideas that all accept, or with which all have some concern, with only hints of the venomous ideas they want to propagate. It is their way of finding a place in the sun.

In tumultuous times, the purveyors of hate may gather in large numbers. Driven by deep passions, they do not hesitate to use noisy intimidation and violence to march over the focus of their hatred. Those who would oppose them with reasoned and moral arguments are overwhelmed. In worse-case situations, the purveyors of hate may force their way or even be elected into the halls of government, where they will seek to use the government's criminal justice system to promote their own ideas and to weed out opposition. When people filled with hate are able to make inroads into the apparatus of government, the situation becomes serious indeed.

Every effort must be made to drive the purveyors of hate from power before they are able to consolidate their control. Massive demonstrations by good people, coupled with a refusal to cooperate on the part of government workers and military and policing authorities, may be enough to drive the scoundrels from office. Failing that, the citizenry must settle in for a long siege. In worse-case situations, good people must be ready to fight and die for what they believe in. Often there will be a single person providing the momentum and leadership for the rogue institution. Every effort must be made to kill that person before the purveyors of hate are able to capture the reins of government. Purveyors of hate are what they are because they have followed a path that has mired their souls in the lowest of allegiances. Driven by anger and resentment, they have opened their souls to all manner of foul spirits and closed the door to good ones.

As the new faith gains credibility and an ever-increasing following, it can do a great deal to mitigate the influence of hate groups. By arming its followers with true moral information and by beautifying their souls, the new faith will leave followers well equipped to deal with those who would foul souls with hatred and aggression.

Humans are prone to error. A poor upbringing and the lack of a strong and moral spirituality can leave some unprepared to face a series of failures and frustrations. Looking for someone to blame, they might easily stumble into the folds of a hate group where they will find encouragement from fellow denigrators. Time, however, will mellow the passions of many bigots, and they will find their way back onto the path of righteousness. As in the case of most conflicts between different people, time is a grand and powerful ally.

Though there will always be purveyors of hate, it is possible to reduce their numbers and influence to insignificance. That must be the goal of the First Person Singular. No honor or solace is to be found in indifference. It is as a call from The Divine Essence.

SOME _IT_ SUBJECTS OF CONCERN TO ADOLESCENTS AND ADULTS

Mass Passions of Affiliation that Tend to Assail The Universal and Unifying Morality

In addition to religionism, there are other collective passions that can, like tidal waves, sweep people up and carry them away from the true moral path. All of the elements of ethnicity, such as nation, race, tribe, language, and traditions, individually or in concert, can lead to conflict. And when such things as militarism, patriotism, omnipotent government, bigotry, and charismatic self-centered luminaries are added to the mix, the result can be a monster brew that throughout history has been the cause of conflicts and wars beyond measure, and has brought untold bloodshed and misery onto the pages of human history.

The elements of ethnicity are not inherently bad. In a broad sense, they can be interpreted as an extension of family. It is natural for people to feel an affinity for each of them. Affiliations act as a social glue. In earlier times, when the world was more lightly populated and distance and other natural buffers kept people apart, the elements of ethnicity could bring order and focus within a given group. But in the modern era, where great distances can be traversed in a short period of time and natural buffers such as oceans and mountains easily flown over, the concept of social glue has not lost its limited and regional meaning. At points of contact, all of the affiliations can lead to conflict if they are carried beyond the limits of good judgment.

Everyone wants to be proud of their nation, tribe, race, language, traditions, and other affiliations, just as they want to be proud of their family, but these affiliations must be kept within bounds so they do not lead to conflict. They must be worthy of the moral person's pride. Few people yet speak of, or think about, the need for all of humankind to find unity and cooperation under a single and universally accepted ethos, but it is something that must now be envisioned.

In dealing with the various passions of affiliation, it is necessary to focus on the dark side of each of them. If the dark side can be defined and understood, the limits of the good side will also be understood.

Nationalism

Nationalism can be defined as an inflation of the national pride to an immoral and dangerous magnitude. Nationalism prevails when the love of nation becomes an intoxication that overrides all other considerations, including the art and practice of friendship, goodwill, respect, and peace. It prevails when great masses of people surrender their individuality and take their place in the formation of nation worshipers. Nationalism may be arrived at quickly, as through revolution, or slowly, as through the democratic process. It is a movement consisting of leaders, followers, biases, and events, all of which interact over time.

Nationalism needs focus and seeks a unified leadership. Contemporary and historical circumstances may lend impetus to and pave the way for the national passion, but always there will be a leader who steps to the fore to define the national purpose and give it focus. When leadership is found, authority afforded by the passion gravitates to that person, and everyone and everything becomes subservient to the will and vision of the leader.

Leaders use the mass media to add fuel to the excitement, knowing full well that by doing so, they are adding to their own authority and power. Young minds are especially receptive. Lacking maturity and experience, they find the spectacle fun and exciting. They enjoy being a part of it and are sure it is the path that will lead them to a better life and their country to a more glorious future.

The leaders, by whatever means they have come to power, cannot sit still. They are caught up in the frenzy along with everyone else. They feel the intoxication of their great authority and are anxious to wield that authority. As a first priority, they must consolidate their power and deal with threats to it. After that, outlets for the swelling national passions can be found. In the excitement of the moment, people take little notice as basic moral considerations are slowly brushed aside. By their silence, and sometimes overt approval, they lend their weight to the governing bureaucracy as minorities or dissidents are oppressed or silenced. Such actions are seen as necessary evils so the path to a brighter future for all, may be made clear.

At some point all authority passes to the governing bureaucracy and many of those who previously felt themselves in the vanguard of the national frenzy, suddenly realize they can no longer influence the direction their country is drifting toward. The leadership now holds sway. It will determine the future of the country in question, and all citizens are expected to support their government.

It is never enough that the specter of nationalism be directed inward, though that is an important factor from a control and propaganda point of view. Nationalism always seeks an outward expression, and there are always things going on in the international scene that can be interpreted as threats or obstacles to any given nation's pride and security. Such things as peculiarities and conflicts of trade, control of scarce resources, ideological differences, the policies or belligerent actions of other nations or leaders, wars where one side may be favored, and mass passions taking root in near or faraway places can all be viewed as deserving of responses. When other nations react in alarm to the loud and reckless national pronouncements, a vicious circle is set in motion. Nationalism on one side begets nationalism on the other. Threats and counter threats pass back and forth and war may ensue. War is the natural harvest of nationalism, though it may be the last thing people had in mind when the nationalist passion was young at heart.

Sometimes the mad ambition of a charismatic leader is all that is necessary to set the wheels of aggressive nationalism in motion, with nothing more than naked aggression and the subjugation of other nations as the goal. Once people surrender their freedom and individuality to an all-powerful governing apparatus, they will soon find themselves a subject of that apparatus and beholden to it for their security and livelihood. Their destiny will no longer be of their own choosing.

Patriotism

Most people think of the word _patriotism_ , as having only positive connotations. The demonstration of outstanding love and service to one's country is seen as one of the noble virtues. Those who are regarded as patriots are held in high esteem and seen as a standard to which everyone else should aspire. The stories of outstanding patriots are prominent in the histories of all nations, and patriotic images and words become a part of everyone's early experience. Young people especially want to be regarded as patriotic when the land they call their own is in some way threatened. New to life and not established in its practices, they are easily moved by perceived needs of their homeland. In addition, patriotic service to one's country is often regarded as a rite of passage. All is well as long as the patriotic fervor moves along the same path as that which is moral and good. But patriotism per se knows no moral boundaries. It is morally blind. Its path is independent of morality. Patriotism is good or bad depending on its juxtaposition to the moral path. Even under the best of circumstances, the patriotic displays of one group of people, can strike unease and suspicion in the hearts of another group.

Patriotism has long been a tool of tyrants and warlords. Caught up in the excitement and fervor of the crowd, and understanding patriotism to be a noble virtue, most people do not notice when they are led away from the moral path. Even while in the throes of an aggressive and murderous rampage, both soldiers and citizens may feel the fervor of patriotism. Driven by mass media propaganda, golden banners flying in the wind, martial music, powerful displays of soldiery, and the opinion tide of the masses, patriotism can become like a drug that suppresses both thought and conscience. When patriotism leads to blind obedience, it is nothing more than a cruel and mindless narcotic that reduces the First Person Singular to the level of a machine.

Patriotism is an easy path to follow. It is not difficult to move along with the crowd. Being in agreement with one's relatives and friends is much easier than being at odds with them. Surrendering to the authorities in charge is much easier, and less frightening, than having to speak and act against them. Turning away from the possibility that one's own nation may share a major part of the blame for a conflict with another nation is much easier than coming to terms with the culpability of one's own nation, the culpability of the national leadership, or even the culpability, passive or otherwise, of the First Person Singular.

There is no doubt that to enter into a thorough and independent investigation of a conflict, to determine the relative righteousness of either side, involves a great deal of time and effort. Every aspect of the conflict must be delved into, and every effort made to walk the path of the people on the other side of the fence. It is unfortunate that only a small number of people will make the effort. The First Person Singular of this faith must be a part that minority.

In summation, patriotism must always be viewed with trepidation. Its practice involves a tacit surrender of the soul to leadership, and thoughtful individuals must always weigh the moral ramifications, and their own responsibilities, before joining a crowd of nation worshipers. In judging whether a cause or a call to arms is justified, patriotism, along with all other mass passions, should be left out of the picture. Emotions and the psychology of the crowd too often get in the way of common sense. The righteousness of patriotic fervor must always be judged at the individual level, and judgment rendered on the basis of the history of the conflict in question and the applicable central pillars of Chapter Four. The conscience and moral obligations of the First Person Singular transcend the demands of the state.

Militarism

Militarism is a close cousin of nationalism and often appears in tandem with it. Militarism can be defined as a national obsession and preoccupation with all things military. Militarism arises in the national psyche when the love of all things military is not subordinated to the art and practice of friendship, goodwill, respect, and peace. It includes such factors as military forces that far exceed what is necessary for defense, a strong military influence in government, a foreign policy that is heavy with military overtones and veiled threats, the glorification of the military spirit, and a large, influential and supportive infrastructure upon which the well-being of large numbers of people depend.

A strong military requires a strong manufacturing system to support it. Thousands of people are put to work making the implements of war. Political leaders boast that they have "created jobs" and have made the country prosperous. High employment and prosperity are equated with the maintenance of a powerful war-making capability, and most people take comfort in the pride and safety that a strong military affords. Critics are labeled as unpatriotic or enemies of the people. Few people concern themselves with the expanding currency supply and debt accumulation.

Many young people seek success and fulfillment through military service. Beautiful uniforms, indoctrination, and training in arms feed their ego and make them feel they are doing important work for the benefit of their country. All around them they see the power and authority of their country at work. They are taught to believe the country's leaders possess the necessary wisdom to diligently utilize their employment in the cause of righteousness and the well-being of the home country.

Unfortunately, as young people submit to military training and indoctrination, they also surrender a great deal of their individuality, and options available to them are sharply limited. Soldiers who question the competency of their military or civilian leaders may pay a dear price for their boldness.

Militarism always enjoys visibility. Visibility is an outlet for the intense pride that is instilled in every officer and enlisted person. Military displays are carefully orchestrated to maximize the pleasure of the viewing public. Great spectacles, intoxicating in their size and power, thrill participants and viewers alike. Flags and banners flying in the wind, mighty war machines rumbling down great promenades, beautifully uniformed men marching in lockstep, aircraft flying in close formation, skilled bandsmen playing powerful marching music, all of these things, and more, are designed to leave people breathless and drained of any apprehensions. Viewers forget they are watching killing machines.

Leaders enjoy having a strong military at their disposal. It is a fine instrument of intimidation. It affords leaders more options and gives them an aura of authority they would not otherwise have. It feeds their ego. Others must show respect whether that respect is genuine or not. Always, there is a tendency to put military power to use, especially if the leader's civil and military authority is unchallenged. Even if the military power was originally created for purposes of defense, the love of arms may overwhelm morality at any time and set the nation off on the wrong path. Reasons for war can always be imagined or manufactured.

Nations with a large military often sell weaponry to smaller nations that cannot afford, or do not have the skill, to manufacture their own. By increasing the customer base, the stronger nations are able to reduce the cost of their own weaponry. The means of conflict is made more pervasive throughout the world, and even small factions are able to engage in human slaughter and property destruction with great efficiency.

Militarism must always be viewed with apprehension. Under the best of circumstances, it is always a threat to peace. Under the worst of circumstances, it can fill the world with unrelenting horror.

The Quest for Hegemony

If a nation achieves a naturally occurring hegemony by moral and economic example, it is a great and wonderful thing indeed. There is no greater thing a nation can do than to set a moral and economic standard other nations will admire and seek to duplicate. Peace will be promoted, and the common citizen will have the opportunity of living a life of extraordinary happiness.

If, however, a nation seeks hegemony through scheming, threats, sanctions, and force, then offended nations are justified in rising up against the rogue nation and doing whatever is necessary to checkmate its misguided ambitions. Peace is a fragile thing, and it is unfortunate that it only takes a single nation to send it into exile, and ruin the lives of countless millions of people in the process.

Traditionalism

Traditionalism comes into play when people are held hostage by old ideas, and where the traditions of one group act as obstacles to peaceful, collaborative, and comfortable relationships with people of other groups. Traditions are not all bad. Many are innocent and colorful, and can be universally enjoyed, but those that arouse animosity in the hearts of outside groups must be called into question.

To children, traditions appear as givens in life, like parents, siblings, home, and natural surroundings. Traditions are but one of many things that are assimilated into young minds. Children are not born with the ability to differentiate between fact and fiction, good and bad, or right and wrong. They merely absorb everything they are taught and learn by experience. Things learned early on, including traditions, find their way, for better or worse, into the deep voids of each child's developing mind, there to stake out territorial claims and set roots. Over time, traditions become deeply ingrained features of each child's world. Moreover, what is traditional becomes intertwined with a thousand and one other facts and emotional anchors that are also taking root, many of them highly cherished. What the child sees is not a structure of specific beliefs, but an integrated panorama of beliefs that helps him or her blend into the family and local social order. What the child seeks is physical and emotional stability within the family and social order, not an understanding of what is fact or fiction, and right or wrong. Therefore do traditions, both good and bad, become hard and fast features of almost everyone's early years.

Even when entering into adulthood and becoming aware that many of the traditions they were taught as children are detrimental to society in the broader sense, it is only with the greatest difficulty that people are able to free themselves of the deeply engrained ideas. Frequently the tradition in question is a part of a larger structure that must also be assailed. To openly question ingrained beliefs elicits alarm from friends and loved ones, and one's place in the social order loses its certainty. Most people want no part of the disorder and uncertainty that a questioning of the old traditions will bring. They are ready to hold onto the old ideas and turn a blind eye to their detrimental consequences.

Always, however, there are some independent thinkers who, upon seeing that things are not right, are willing to assume the risk and allow new and revolutionary ideas to enter into their souls, there to do battle with old and entrenched ideas. Most new ideas are brought into the light of day by individuals willing to stand alone. The displacing of a bad tradition with a better one is always a slow and arduous process, but time and good sense are powerful allies in the battle of ideas, and it is the judgment of history that truth and justice will eventually prevail.

Eventually, some individuals will see the new path, though they may find themselves in a lonely world. Risking castigation or worse, they will begin to articulate the cause in question. Persistence, good speaking and writing skills, and sound argument are of critical importance. Slowly, and often with many painful twists, the message will take hold in the hearts and minds of the great masses.

Some people will turn willingly in the new direction, while others will have to be pulled along. Always there will be a minority that stubbornly clings to the old ways. Those people must be waited on to die off. It will sometimes happen that learned and righteous political or religious leaders will take up the cause, bring increased awareness, and organize for change. Established and recognized leaders are capable of bringing about change in a more orderly and rapid fashion than fragmented, uneducated, and inexperienced leadership, and they should be encouraged and followed whenever possible. At other times the leadership will resist change, and only yield to it under the force and weight of overwhelming public opinion.

It is the young, especially, that history must look to for change. Young minds are fresh in the schooling years and are generally open to new explorations. Where information is easily accessible and the mixing of cultures unavoidable, most young people grow up with a more worldly outlook than their elders. They are anxious to see change for the better in their lifetimes. Young minds more readily grasp that the flaunting of ill-founded traditions encourages a never-ending cycle of unease and animosity.

No one should underestimate the capacity of selected traditions of one group of people to antagonize and inflame members of another group.

Racism

The new faith uses the word _race_ to denote, to any degree that is worthy of discussion, the ethnic, cultural, traditional, religious, and superficial physical differences that characterize different groups of people.

Racism occurs when people forget there is but one human race and that all humans are brothers and sisters in life. They allow differences nominally described as racial to lead them into disharmony with members of other racial groups. Accusations of inferiority or claims of superiority, as well as behavior that infers the same, will never fail to inflict emotional wounds on the offended side. Tragically, many religions promote racial conflict. It is in the nature of their racial origins. All such religions should be turned away from. There is no such thing as a divinely chosen or preferred race of people.

Racism is one of the most insidious and inflammatory of the mass passions. It has taken a terrible toll in human history. Interracial wars, where members of one race seek the subjugation, enslavement, or annihilation of another race, are rife in the pages of human history. It is not only the spilled blood and the misery of subjugation that is to be taken into account. For every individual cut down or oppressed in racial conflict, the world is a poorer place. A page of human history takes on a dark hue, hatred is promoted, and accommodation pushed further away. Energy that might have been used for the benefit of all is wasted on the side of destruction, and many are cheated out of a measure of life in which they may have created something wonderfully beneficial for all members of the human community.

Victimized children are left deeply scarred and fuel a vicious circle of events as they grow older. Out of love of parents and their native society, they set off on a pathway that will lead them into the same vicious circle that ensnared their parents. Losing loved ones to violence, watching parents or siblings suffer indignities, and seeing racial turmoil as a barrier to their own success and happiness, leave dark and indelible scars within developing souls.

On the offending side, there are serious consequences as well. Where is security to be found when eyes, filled with hate, are watching and waiting? Where is solace to be found when guilt is a constant companion? What do the inner voices have to say when self-respect flees the soul?

In some cases, where two races have a long history of vengeance and counter vengeance, it may be hard to understand how it all started. It is not, however, hard to see what perpetuates it. Racial conflict feeds on its own emotional by-products. Killing by one side, in all but the most thoughtful of minds, justifies vengeance killing by the other side.

Racism reveals itself at the individual as well as collective levels, at all levels of intensity, and in overt as well as covert ways. Even in more peaceful situations where there is no active fighting, racism can breed disharmony and unrest. With the human population and racial intermixing growing rapidly, it is more important than ever for individuals to maintain a high level of awareness of racism and all of its facets, and do everything possible to avoid contributing to its destructive effects.

Every individual is a representative of his or her race; and every individual has the duty to represent their race with dignity, honesty, and no small amount of diplomacy and consideration when interacting with members of other races. In interracial relations, everything is brought into the mix. Religion, traditions, culture, history, language, dress, and behavior all can play their part in creating tensions. Pervasive displays of religion, traditions, culture, dress, and behavior, etc., that may be seen as affronts to members of other races must be sacrificed. Small offenses, committed over time by people of one race, can leave deep wounds in the collective psyche of another race.

Some would argue that the history of interracial conflict is a matter of the more vibrant and inventive overwhelming the less vibrant and inventive, and this history is more or less in keeping with the providential plan that prevails for most other life forms. If such an idea ever had any validity, it has certainly been rendered archaic. As the world becomes increasingly crowded, the danger of interracial conflict can be expected to increase commensurately. Such conflict can no longer be justified for any reason. The Universal and Unifying Morality requires people of all races to enter into a state of tolerance and accommodation with each other. There is no desirable and happy alternative to racial harmony.

Modern genetic research has now determined that differences between the various racial groups are minute and unimportant. Differences in skin color and other physical features are of little consequence. All people are of humankind, all are brothers and sisters in life, and every individual is deserving of an equal and substantial measure of respect and consideration. There is no escape from the responsibility of working toward that end.

The so-called information age may prove useful in the defeat of racism. Pictures and news accounts now bring information of interracial strife to the doorstep of every household. As people are made more aware of the horrendous consequences of racial turmoil, they may work harder to bring that turmoil to an end.

Yet, in spite of all of the bloodshed and horrors of the past, there are still leaders of nations hard at work, mixing up monster brews of mass passions and leading their followers down paths cobbled with stones of racial superiority. Great masses often follow willingly. Enamored with the excitement of their numbers, carried along by powerful rhetoric, stirring marches, and awesome displays of military power, all but the most thoughtful are swept along. Such leaders must be fought and quickly removed from their positions of authority so suffering can be minimized. If necessary, the tyrants should be killed. Once again, individuals must be willing to put themselves at risk.

It is never enough that individuals remain neutral with regard to racism. Everyone must take up the cause of racial equality. Like it or not, everyone carries a measure of Moral Duty on their shoulders. It is as a call from The Divine Essence.

Sexism

Sexism is a sibling of racism. It assumes the male sex is naturally superior to the female sex. Sexism mistakenly equates physical size and strength with the right to dominate, something the Universal and Unifying Morality does not sanction.

It is true that the two sexes can never be completely equal. It is given that women grow babies in their bellies, give birth, and feed the babies at their breasts. They are the natural caregivers for children. Men are not so endowed. There is a division of labor in the household that is imposed by nature, which is to say The Divine Essence, and it is a mistake to deny it. But beyond the differences imposed by nature, good moral behavior demands that all be treated equally.

All people are brothers and sisters in life, and each average male or average female (and others who are not sexually average) deserves and is worthy of the same measure of respect and courtesy granted all others. The fact that some people are physically larger and stronger means nothing. Men who demand that women subordinate themselves are guilty of immoral behavior. Men who physically assail women are criminals. Societies that disparage women or confine them to a status lower than men are abominations. Women must never be held in bondage. They must always have a right to educate themselves, find employment of their choosing, and to marry, or not, as they choose, the same as men.

Languagism

It is natural for everyone to hold their native language in high regard. Known, understood, and used every day, it is easy to favor above all others. People think and understand in terms of their language. Language is at the heart of every individual's set of beliefs. It is intertwined with every facet of culture and history, and can never be assailed without assailing every aspect of a person's being. Everyone has the right to preserve their language so it may be passed on to the young. Of all the differences that mark various ethnic groups, language is arguably the most fundamental.

Social unrest will always ensue when language is not subordinated to the Universal and Unifying Morality. When one lingual group tries to force its language on another group, or destroy the language of that group, or when an intermingling lingual group stubbornly refuses to learn and use the language of the other group, it is a signal for all of the destructive mass passions to commence their insidious work.

It is a given in human history that people should speak different languages. In earlier times, when the surface of the earth seemed to be boundless and the means of travel were restricted to walking, riding animals, or paddling rafts or canoes, members of the human species became isolated from each other and each local group developed its own language. Over time, as the earth's surface became known and heavily populated, people of different languages could not avoid interacting with each other. In modern times, such interaction is an everyday occurrence, and irritations due to problems with communication are correspondingly high.

Like all passions of affiliation, however, language must yield to the art and practice of the First Person Singular getting along with all other people. While it is highly desirable that traditional languages should be preserved, and certainly people should be free to preserve them, the more widely used languages must also be embraced for the sake of successful communication and social intercourse. A common language is an important binding force and the more it is utilized, the better will be the chances people will find the common ground that is needed for peaceful interaction.

The Short-term View

Short-termism is a rather ungainly phrase, but it begs attention and should be added, for the sake of understanding, to the preceding list of _isms_. Too many people think only in terms of their own immediate needs. They want benefits they can enjoy today and do not give a thought to long-term consequences. But the short-term view is usually at war with moral and economic values, as well as with common sense. It results in expediencies and short-term fixes that may have long-term consequences totally at odds with what future generations would have us do. It elevates immediate considerations over the long-term view, hype over substance, ignorance over understanding, and selfishness over morality. It promises benefits today but subtracts from the future.

Every social issue must be held up and judged against time. Can the human population continue to expand forever? Can land, air, and water pollution continue to build forever? Can human refuse that resists composting or recycling be accumulated ad infinitum? What about industrial waste products? Can popular social benefit programs remain forever self-sustaining without resorting to currency production and debt accumulation that will eventually bankrupt the nation in question? What will future generations think of our behavior? Will they feel cheated by it?

It's easy to understand why the great masses turn away from these questions. The answers call into question everyone's sense of honor and decency.

None-the-less it is everyone's duty to think long term. The Universal and Unifying Morality demands it. People are equal not only across the broad lateral spectrum of the present; they are also equal looking forward. The people of one hundred years hence are due the same measure of respect and consideration as are companions of the present. Everything should be judged with that in mind. The Universal and Unifying Morality cares not what year it is, nor does good sense. Deferring the cost of today's prosperity and social benefit programs into the future is a form of theft. Moreover, it is a particularly demented and loathsome kind of theft, for it subtracts from the well-being of one's own progeny.

The First Person Singular must make every effort to remain distant from those ignominious crowds who would enjoy benefits their children and grandchildren will be forced to pay for in one way or another.

Additional passions of affiliation could be spoken of but perhaps the above is enough. Much of what is said about each of the above passions can also be applied to the others. Each passion follows its own path. It is a path that is independent of the moral path. It is true that, in certain times and places, some passions may find unity with morality and follow the same path as morality. At such times, they may appear to be harmless and even beneficial.

It is also true that some passions may enter into long periods of dormancy during which time people pay them little heed and are therefore able to keep the moral path in view. However, individuals should view all mass passions with suspicion and foreboding, for politicians and tyrants have always found them useful tools in their quest for power. Skillful orators and writers can use the elements of mass media to whip otherwise reasonable people into a frenzy of reckless and aggressive behavior. When mass passions become intense and widespread, they will rarely fail to trample on long-established moral principles.

Time, however, is on the side of world order. People are now traveling on a scale unprecedented in human history, and as they travel they observe and learn. More people are becoming attuned to other cultures and religions. Even aside from travel, news and information from every corner of the globe is flashed around the world and made available to the majority of the human population. Thoughtful people, who are able to view humankind as a unified whole rather than as fractionated bits and pieces, are learning to identify harmful beliefs and traditions that stand in the way of intercultural accommodation and friendliness.

All of the above _isms_ are alive and active everywhere in the world today, as they have always been and will always be. It should be remembered that passions of affiliation are not in and of themselves bad. None must be given up completely. Their influence turns negative only as they act as barriers to the peaceful interaction with other members of the human community. Since the _isms_ color almost every social and political issue, each issue must be held up and scrutinized with respect to them. Always, progress toward peace and happiness consists of subordinating restrictive passions of affiliation in favor of the unifying and noble virtues of goodwill, friendship, respect, and peace. The Universal and Unifying Morality must transcend all other passions of affiliation.

Education

People who believe in government sponsored and controlled education, do so for a variety of reasons. Like socialists, they believe in control from the top. Surely, they reason, by controlling education from the top, goals can be achieved that would not otherwise be possible. Being able to apply the best that has been learned about how to educate, being able to apply consistency in educational standards, consistency of opportunity for children of all descriptions, consistency in teacher qualifications, etc., as well as providing a host of special services to take care of special needs students, would make possible an educational system second to none, and would provide the nation with the strong building blocks it needs to maintain its position in the world.

The argument has a nice ring to it, and a vision of dedicated management and orderliness lends it great weight. The children of rich and poor would be treated alike and would have the same opportunities for advanced education. Every child would be put into a box with other similar children, and the educational process would consist of pushing the boxes forward toward graduation. It is assumed that parents and students will accept the idea of government-directed education with enthusiasm and will blend into the management and orderliness envisioned by those setting at the top.

This grand vision of education, however, has many inherent faults that will always lead to frustrations and disappointments.

The Bureaucratic Factor

Is it possible for someone sitting at the top of a vast education bureaucracy to ensure the best possible decisions are being made for each of the classrooms at the bottom of the structure? Will the individual teachers feel that decisions made higher up are the right ones for their particular classroom? Can those sitting at the top of the educational bureaucracy be fully aware of what is occurring in the hundreds or thousands of classrooms they oversee?

Education bureaucrats may dream of applying the best of teaching techniques, but what are the best teaching techniques? Dozens or hundreds of colleges across a country may be issuing teaching diplomas. Are the teaching techniques taught by these colleges to be standardized? Does such standardization imply an educational dictatorship? Who is to say what the best teaching technique is? Can a feedback system be found that will reveal the best teaching techniques? Are the so-called best teaching techniques pliable enough to accommodate the wide range of student and parent reactions to them? Are they pliable enough to accommodate everything that goes on in hundreds or thousands of classrooms across the country? Do bureaucratically determined teaching techniques elicit negative reactions from teachers and students?

If a decision is made at the top that a particular teaching technique should be instituted, how long will it take for that technique to find its way into the classrooms? What steps must be taken to make sure the new technique is instituted? What if the teachers resist? If it is discovered in the classroom that adjustments to the new technique must be made, how long will it take that information to feed back up into the bureaucracy and be acted upon. What if many adjustments are needed? What if they do not apply uniformly to all classrooms?

When mistakes are made at the top, they will be propagated throughout the system and become monumental mistakes. A mistake made at the top of a bureaucracy may bring chaos to classrooms for many years. Will reluctance to admit of error and bureaucratic momentum overrule corrective actions?

What is to be done with parents who do not support or encourage their children in school? What is to be done with children who refuse to behave? What is to be done with children who refuse to learn or attend school? Is classroom progress to be held back to accommodate misbehaving students? Are teachers to ignore gifted students in order to devote more of their time to slow learners? Are bureaucratic leaders, perhaps setting in faraway offices, able to address these issues with precision? Are their decisions flexible enough to accommodate all of the special situations that might arise?

When the public views government-sponsored education with disdain, those sitting at the top of the educational bureaucracy are soon replaced. The new directors are expected to bring in new ideas and new enthusiasm. They are expected to "shake up" the bureaucracy and bring success where success was lacking before. In truth, there may be a renewed energy throughout the bureaucracy and in the classrooms; but time will take its toll, and after a few years the bureaucracy will soon return to its former self. Who is to say that the new ideas are any better than the old ones?

Sometimes a director will decide that the reason the system is not performing well is because the policies formulated at the top of the system are not being followed in sufficient detail at the bottom. She or he will then try to force compliance throughout the system. The system will become more rigid and dictatorial. The flexibility that is needed at the bottom will be reined in, and problems will be exacerbated.

Occasionally, in desperation, legislators will appropriate additional funds for the school system. Initially the bureaucrats will put on a show. They will demonstrate that, as a result of the new funding, more teachers have been hired and students per teacher ratio reduced. It is accepted that fewer students per teacher will always bring better results. New school buildings will be constructed that will be more attractive than the old ones. Classrooms will get the latest in equipment, though the old equipment served well enough. Classrooms will get new books, though the teachers did not request them or even want them. Nor will the well-being of the bureaucrats be neglected. Everyone will get a pay raise and retirement funds will be enhanced. For the bureaucratic manager involved with educating the young, all of the order, all of the excellence and everything that is good about the educational system flows from the bureaucracy. The money will soon be gone, for it does not look well for a bureaucracy to have a sizable sum of money in its treasury at the same time it is seeking funding for the following year.

At best, public school systems should be managed at the lowest levels of government. A central government bureaucracy is too far removed from the classroom to be of any value.

The Educational System as a Tool of Indoctrination

If the central government has control of the education bureaucracy, the threat will always exist that the government will use its control to make the educational system an institution of propaganda, which is to say, use it to indoctrinate students into a particular brand of political, economic, or religious dogma. History is replete with examples of political, economic, or religious luminaries using the school system to promote their visions of the future. The best protection the citizenry can have from such a possibility is to sharply limit or prohibit any central government control of the school system. That includes government funding.

Education as a Free Service

The way public education is perceived by parents and students adds another important dimension to the issue. Public education is paid for through taxation. For most parents and students, the payment is distant and out of sight. Education appears as a free service. In most aspects of life, things that are available for the taking are not viewed the same way as something that must be worked for and purchased. Generally what is free is of little value, while things that must be paid for have a value that is commensurate with the amount of work that must be expended to pay for them.

For detached parents and reluctant students, a system of free education can elicit a lackadaisical attitude that sets the student at a grave disadvantage. Moreover, laws often require the young to attend school. For a student unprepared for the rigors of school or beset with a negative attitude regarding it, being forced into a classroom is somewhat like being sent to jail. When a child hates being in a classroom, all in the room will pay the price. The dedication and determination of both parents and students would be at a higher level if a child's education had to be paid for directly by the parents, if only by a partial amount.

Education as a Business

The nature of bureaucracy and the nature of educational information, both ordinal and cardinal, that arises from the classroom strongly suggests that educational institutions should remain small and thereby free of heavy bureaucratic rule or influence, with the directorship no more than one or two levels removed from the classrooms and located in the same building as the classrooms. If citizens living in a democratic society indicate, through the way they vote, that they are desirous of a system of public education funded by taxation, well and good; but let it be funded in a way that puts private education on the same playing field and leaves the door open for parents who choose to send their children to private educational institutions. A fifty percent mix of public and private education would provide a public school system with the competition it needs to achieve an acceptable degree of performance excellence.

While the public school system will remain relatively rigid due to its bureaucratic base, the private sector of small and independent schools will allow for the experimentation and rapid response that is needed to find the best organizational and teaching techniques for the wide variety of circumstances found in classrooms. Unhampered by bureaucratic constraints, including the constraints of teacher unions, directors can hire the best and most enthusiastic teachers available, quickly incorporate the most workable teaching techniques, structure the days of the students for the best results, and demand the participation of parents.

The schools that develop the best techniques and demonstrate superior results at low cost will thrive. The rest will wither away. As the system of private schooling evolves, forums will propagate the best teaching techniques and teaming techniques with parents. Order will evolve from the bottom up rather than from the top down. An association of private schools can work with industry and universities to develop standardized testing that will ensure the private school system will turn out students who are prepared for advanced education or for work in science, industry, or social services. Specialty schools will be developed to handle the children who are unable to find their way in the standard schools. School equipment, including books, will be used to the best possible advantage and the least possible cost. There will be little or no waste. Small and private schools can't afford it.

The Primary Responsibility for the Education of Children

It should be recalled that the primary responsibility for the education of children rests with the parents, not the state or society. It is the duty of parents to be intimately involved in the education of their children. It is their duty to pay for the education of their children, mentally prepare their children for entrance into the school system, and set aside a quiet place for them to study. It is their duty to encourage them, help them with their studies, monitor their homework and progress, work closely with teachers, and make sure their children understand that education, or the lack of it, is the foundation stone upon which they will stand for the remainder of their lives. For the state to usurp any of these important responsibilities, or, more importantly, for the parents to surrender them out of indifference or laziness, takes the system deep into the realm of socialism, omnipotent government, bureaucracy, waste, and educational failure.

Every day, adolescents are growing into adulthood, and the way they behave as well as the quality of knowledge and experience they bring with them, will directly affect the social structure from that day forward. It is in the interest of society that the behavior, knowledge, and experience young people bring into the adult world should be of the highest quality. Children of every background, therefore, must be given the best society has to offer. The early school system, whatever its makeup, must have a high priority on the family agenda. Every effort must be made to help the young succeed in the learning years.

Parents must make sure that what is taught in the school system is consistent with the Providential Laws of Reality and Truth and is essentially devoid of indoctrination and propaganda. Minor infractions can be tolerated, but should be offset with whatever homeschooling is necessary to make the children aware of what is happening in their classrooms, and keep them moving along the path of reality, truth, and righteousness. If the infractions are of a major nature, it is the duty of the parents to confront the school authorities. If that does not work, then the children must be sent to a superior school or the parents must assume the responsibility of homeschooling their children. All of this assumes parents are knowledgeable enough to understand when their children are being wrongfully educated. It assumes the parents are well-studied in the disciplines of spirituality, morality, economics, politics, and government.

The _it_ of school and all of the learning opportunities that are implied are also important considerations for the young First Person Singular. There should be a growing understanding that education is a vital requirement for successful living, and that the impetus for learning must come increasingly from self-ambition, rather than from parents or teachers. The First Person Singular should put forth his or her best efforts during the school years. Time should not be wasted, and self-indulgence should be minimized. The schooling years must be taken the best advantage of, for they will end soon enough.

The Need for Learning Transcends Age

It is clear that, no matter what the age of the First Person Singular, there is no escaping the responsibility of study. Learning is a never-ending process that transcends all age groups. Young people must attend school and study in order to prepare themselves for successful and advanced living. As they become adults, they must also study to keep up with changing requirements of their occupation, and sometimes they must study to move successfully into a new occupation. Adults must also understand the fundamentals of morality, economics, and politics, and the histories, religions, customs, and traditions of other individuals, ethnic groups, and nations. The requirement of study will terminate only with the end of life.

The Human Population

The old adage _there is_ _strength in numbers_ is deeply ingrained in the human psyche. Nature as well as religious and other traditions encourage the production of children. Some governments encourage population growth by granting tax credits for each child produced. When people die, the number of children they leave behind is duly noted by family and friends, as are the number of grandchildren and great-grandchildren. Throughout the human community, sects, tribes, races, ethnic groups, nations, and religions seek strength, security, and permanence by way of population growth.

The burgeoning human population is now imposing a severe strain on the earth's resources. The habitable and usable areas of the torrid and temperate zones are yielding to axes, plows, and earth-moving machines. Ancient forests are being felled with callous disregard for the role they play in the total scheme of things. As natural habitat is destroyed, indigenous life forms vanish never to appear again; and momentum is given to biological and ecological shifts that will reverberate far into the future to produce consequences no thoughtful human will regard as favorable.

Aquatic life forms are being depleted in the unending quest for human nourishment. Huge fish harvesting and processing ships as well as thousands of smaller craft ply the oceans and seas, sweeping the life out of vast areas. Rivers are dammed or otherwise altered, depriving many types of fish of their age-old spawning grounds.

Many governments subsidize and support inefficient, unhealthy, and environmentally destructive food chains. Vast tracts of land are cleared of timber and used to raise food for animals that are consumed by humans. Enormous amounts of water must be diverted from rivers and aquifers to sustain the animals and the feed crops that nourish them. High numbers and concentrations of animals produce waste products that are hard to dispose of in an environmentally sound manner. Animals are raised in factories, tormented in confined quarters, and injected with chemicals that have lasting and unaddressed consequences. All of this occurs in spite of a large body of evidence that indicates humans would live longer and healthier lives with a diet consisting mainly of plant-based foods that come directly from the earth.

Because of the needs and demands of a large and growing human population, and a callous disregard for the mother planet, all manner of manufactured toxic waste products, human and animal waste, garbage, and other refuse now foul most of the earth's land, water, and atmosphere. Food chains important for human survival are contaminated with toxic elements and compounds, the future consequences of which are little understood or appreciated.

Dangerous waste products from uranium nuclear power plants are stored temporarily at numerous sites all over the earth. Though the chances of nuclear core meltdowns and catastrophic events involving waste products are claimed to be minimal, acts of war, natural calamities, time, and human complacency will surely conspire to bring about the very nuclear events that people want most to avoid.

Toxic residue from coal-fired power stations is stored in temporary holding areas, waiting for floods or other calamities to release it onto the surrounding valleys and fields. No one knows how to safely dispose of the residue. The by-products of fossil fuel combustion are poisoning the air that humans breathe and increasing the average mean temperature of the planet's surface. The polar icecaps are melting, as are glaciers the world over. The sea level is rising, and the flow of water in the oceans is being altered. With the loss of mountain ice, the depletion of aquifers, the pollution of rivers and streams, and the growing needs of animals and irrigation farmers, sources of good drinking water are becoming increasingly scarce. Food production necessary for human survival is being severely disrupted. All life forms will continue to be dramatically affected by these changes. Many life forms will disappear, and the human population may face a large scale die-off.

It may be argued that, in some countries, there is room for additional population growth. However, lessons must be learned from the heavily populated countries where resources necessary for the support of human life are largely depleted, where the land has been ravaged of its previous natural beauty, and where many competing life forms have been wiped out. These profound losses should be taken as warnings by people the world over. Those unfortunate enough to be born into such lands are generally condemned to abbreviated lives filled with misery and want. Even short-term disturbances, whether social or natural, are enough to put large numbers of people on the march, desperately searching for food, water, and shelter.

Undoubtedly, the earth can, for a time, support a larger human population than exists in contemporary times. But that population can continue to grow only at the expense of its own habitat. The earth's resources are being severely taxed, and degradation and pollution are taking a heavy toll. The primordial scenes that have served in the past as a link to The Divine Essence are rapidly disappearing. A proper reverence is lacking for the earth and for brother and sister life forms. Most people seem only dimly aware of the responsibility that comes with being a member of a life form that is capable of profoundly altering and degrading the earth's land, waters, and atmosphere. The human population is scattered throughout the globe and organized into a myriad of mutually exclusive nations, races, ethnic groups, and tribes, etc., each with different social organizations, traditions, histories, religions, and other collective passions. As a consequence, the issue of overpopulation is unlikely to be effectively addressed within the political sphere.

The situation is little better in the spiritual sphere. In contemporary times, not a single major faith is addressing the issue of overpopulation in a straightforward manner. Indeed, the old faiths grow only as new souls are produced and indoctrinated. They are in a population race with each other. A unifying and universally acceptable spiritual system that would infuse into the human psyche an understanding and acceptance that the human population must be contained, does not exist.

Even so, the issue of overpopulation can best be addressed within the spiritual sphere. A new theology is needed to address the sensitive issue and bring all of the world's races and nations under a common banner of understanding. The theology must be modern, believable, universally acceptable, and include within its fold a high regard for the mother planet, its resources, and all of its life forms.

The magnitude and growth of the current human population already guarantees future generations will be deprived of their just due. Moreover, it is all but certain the human population is headed toward a large scale die-off as the resources needed for its sustenance are depleted, and ecological shifts force dislocations of food, water, and habitable land.

The new faith can have no impact on the devastation that has already occurred, and enthusiastically welcomes families of all types and sizes into its fold. However, the new faith must act responsibly with regard to the population issue. The Universal and Unifying Morality demands action! It is, therefore, a tenet of the new faith that married couples should have no more than two offspring and single people no more than one. Each village (see Chapter Seventeen) will offer family planning services or will refer interested devotees to a nearby and qualified family planning service.

Crime

Crime and Morality

What is missing in the lives of criminals and would-be criminals is a believable and reality-based moral structure that is intellectually unassailable, omnipresent, and powerful enough to steer them away from personally and socially destructive behavior. Even those with unschooled and criminal minds see the hypocrisy of moral systems that are differentiated, inconsistently applied, and rooted in unbelievable theologies. Moreover, the contemporary moral systems do not provide the criminally inclined with a means of integrating moral behavior into their lives in a way that will steadfastly guide them away from wrongful behavior. The strong guidance needed by those living at the spiritual and moral margins is nowhere to be seen. It is small wonder that crime is rampant in the contemporary world. The moral systems standing against it do not work together and none have foundations that are worthy of respect.

Criminal behavior is immoral behavior; and, since the opposite of immoral behavior is moral behavior, it is essential that the moral system accepted and used by society as a behavioral standard has universal appeal, is clearly defined, and firmly rooted in reality and truth. To behave morally, people must have access to what real moral behavior is. Moral behavior must be referenced to the Inferred, Naturally Occurring, Secular, Universal, and Unifying Morality of Central Pillar Twelve.

In a society organized in accord with the Providential Laws of Reality and Truth and the Universal and Unifying Morality, there are relatively few foul spirits to contaminate the souls of would-be criminals. The Universal and Unifying Morality reigns supreme, and the great majority willingly obey its dictates. Everyone is provided with a firm foundation for living.

In such a society, there are a plethora of good spirits and a dearth of bad ones, and only a few people stray onto the criminal path. There is little need for harsh treatment of perpetrators because there are so few of them. With the possible exception of people possessed of incorrigible or murderous habits, efforts are made to rehabilitate criminals. Time changes most people, criminals no less than others. This vision of a just, secure, and peaceful society must be permanently etched in everyone's subconscious mind, so it will be available as a standard to compare lesser societies against.

The Universal and Unifying Morality is not an outgrowth of a spiritual belief or a so-called sacred text. It arises naturally as a social phenomenon and is available to all who choose to see it and understand it. As an outgrowth of Moral Duty and the will to survive, it is a gift of The Divine Essence. It is race and culturally neutral, and stands ready to assist all people who are searching for a behavioral standard that is genuine, impeccably honest, and deeply rewarding.

Criminal Government

Differentiated and weak moral systems are also at the heart of government corruption, which is so prevalent in the contemporary world. Most in government, from the top leaders on down, are little more than influence peddlers and sellers of various benefits. They use their lofty positions to enhanced their egos and extend their authority. The quality of governance is low, as are the voting motives of the citizenry. Most citizens are anxious to sell their votes to politicians offering the most benefits.

Laws are passed, not in accord with the norms of true morality, sound economics, and justice for all, but in accord with the votes the laws garner for those in power, and the money that flows into the coffers of those seeking reelection. Political luminaries take their bribes even before they get elected. In return for payments of various sorts, individuals, special interest groups, and business entities are awarded special considerations as soon as the politicians are established in their offices. The veil of corruption is in front of every opened eye, but political luminaries, the mass media, and citizens alike refuse to see it for what it is. Minds are closed to the unwanted information.

Government is a bellwether for moral behavior. Everyone takes their cues from it. When the government is corrupt, of what use is honesty in personal or business dealings? Businesses do not hesitate to cheat their customers, produce shoddy merchandise, or mistreat their employees. Bankers use every trick to expropriate wealth from their clientele, and corporate directors loot their companies without hesitation or qualms of regret. Citizens cry out that they have a legal and moral right to a portion of what is in the public purse, even while they tenaciously object to paying into it. As a consequence, governments turn to currency printing and debt accumulation as a means of satisfying the larcenous demands of the public as well as the ambitions of those involved in governance. Only a tiny handful of citizens understand that currency printing and out of control debt accumulation are forms of theft.

In such a society, there is a plethora of bad spirits and a dearth of good ones. The criminally inclined yield easily to the temptations they see about them. Crime thrives and threatens to overwhelm the underpinnings of the social order, for there is little to hold back the tide.

It becomes an "anything goes" society. Individual responsibility is abandoned and government is expected to solve all of the social ills. Moral and sexual norms and the institutions of marriage and family are beaten down. Young people take their cues from what they see around them. Under the guise of freedom, trashy and violent entertainment thrives, and there is widespread use of addictive drugs.

As in the case of morality, a vision of government that is constrained by honest money, a well-written Constitution, the Universal and Unifying Morality and its origin as a component of the division of labor, must permeate everyone's subconscious mind.

In such a government, the taboo against crime is very strong. The government is free of debt and spends only to the degree it is able to tax. Businesses and the citizenry take their cues from government and are scrupulously honest. There is a heavy emphasis on individual responsibility. Few people think of seeking a part of someone else's wealth through the political process. People police themselves. Those in need of help obtain it through the moral behavior and the dutiful beneficence of others. The institutions of marriage and family are solid and strong. Sexual norms are scrupulously observed and voluntarily respected. Trashy and violent entertainment is scorned, railed against, and minimized. Destructive drugs are identified as poisons and treated as such. Crime is held to a minimum. Everyone recognizes there is only one true moral order, and everyone, regardless of rank or wealth, feels dedicated to its norms. Since all social entities are composed of people, it follows that everything emanating from any social entity, including the central government, must be consistent with the same behavioral standards expected of individuals.

It is the Moral Duty of the First Person Singular to do everything possible to ensure the central government operates within the norms of the Universal, and Unifying Morality. Through governmental or civil means, officials who defy the dictates of good moral behavior must be unceremoniously removed from office as soon as their guilt can be proven. Honest and moral citizens should brook nothing but the most exemplary behavior from their governing servants.

Crime and Bad Legislation

Every government is asked to deal with issues such as abortion, prostitution, guns, drugs, alcoholic beverages, smoking, assisted deaths, and foul entertainment, etc. Aside from being important moral issues, they evoke deep-seated emotional responses from large numbers of citizens, who will demand they be outlawed. However, problems quickly arise when government tries to outlaw something a substantial segment of society wants ready access to. Generally, the services are simply driven underground. Prices are increased to compensate for the risk of discovery and prosecution. Large sums of money flow into the criminal underground to enhance its infrastructure, increase the wealth and number of promoters, and improve the means and security of delivery to clients willing to pay the price.

Non-Medicinal Drugs

In the case of nations foolish enough to enact laws against the use of non-medicinal drugs, problems multiply exponentially. All manner of undesirable events are set in motion. Legitimate drug manufacturers can no longer produce the drugs for sale to the general public. The illicit drug prices climb sharply and, seeing an opportunity for profit, criminals move in to supply the demand. The market becomes secretive and invisible. The types and chemical makeup of the drugs change as adjustments are made to the risk factors of manufacture, transportation, and distribution. The drugs generally become more concentrated, dangerous, and of questionable purity. Users face sharply higher costs, increased risk in terms of both purchase and consumption, and often resort to criminal activity to fund their addiction. The more effective the police interdiction process becomes, the higher the drug prices climb, and the more incentive there is for the criminal underground to supply the needs of users.

Criminals in producing countries are able to pay top prices to farmers and processors. They are able to recruit and supply armies of thugs to protect the farmers and processors, and intimidate or kill local government and policing authorities. Whole nations are destabilized and thrown into turmoil.

In consuming countries, murder and mayhem become rampant in population centers when drug deals go bad and competing criminal gangs fight to stake out their territories. Crime statistics and costs increase sharply. Overloaded judicial and prison systems, huge sums of money flowing into the criminal underground, and huge sums of money funding criminal governments or assailing legitimate governments in drug producing nations, add to the frustrations of citizens, law enforcement officials, and world leaders alike. Yet, despite the best efforts of the policing authorities, the highly prized drugs are readily available to users willing to pay the price.

The First Person Singular must dissuade legislators from making the crime situation worse by establishing drug laws, which open doors for highly profitable criminal activity. If a sufficient number of individuals are willing to pay large sums of money to satisfy a craving, criminals will find a way of satisfying that craving, if only temporarily, regardless of anything the policing authorities might do to try to stop it. Though society may lose when non-medicinal drugs are legal to use, it loses far more when they are rendered illegal.

In the absence of restricting laws, legitimate businesses will satisfy drug cravings with safe doses and at low cost. Users will generally be able to afford their habit and will not have to resort to crime to support it. The drug sales can even be taxed. Addicts can be identified and helped by voluntary and private institutions.

With the exception of programs paid for by willing tax payers, which is to say organized within the context of a tax before you spend principle, government funds must not be used to assist people who suffer from addiction to non-medicinal drugs. Unless voluntarily helped by private institutions, relatives, or friends, people who abuse non-medicinal drugs should be left to suffer the consequences of their own actions, whatever those consequences, including death, might be.

The raw consequences and costs of drug abuse must be in plain sight for all to see, and not hidden in hospitals or rehabilitation centers. The people who ruin their brains and lives, or die as a consequence of drug use, will serve as powerful teachers to their peers. This may seem like a heartless approach to the problem, but it is the one that will yield the best results. There is, after all, enormous benefit to be derived by young and old alike from seeing human wreckage littering the roadside of life. Lessons will be deeply learned and long remembered by acquaintances and observers, and the general population will slowly learn to turn away from drugs that are not medically necessary.

The underground market is a branch of the free market and will be beaten down only with the most egregious and violent use of force. Society is better off if it assigns to individuals the responsibility and consequences for their own misdeeds. The cost to government will be greatly reduced; there will be less crime, the jails will be relieved of large numbers of inmates, the policing authorities can direct their efforts toward more important priorities, the criminal underground will be denied an important source of revenue, and individuals will recognize they must take charge of their own well-being.

Compassion and concern on the part of the First Person Singular, however, must be manifest. People addicted to non-medicinal drugs come from all walks of life. They are friends, relatives, and loved ones to someone. They are mothers, fathers, sons, or daughters to someone. They are the people next door or down the street. Many are well educated and have warm and engaging personalities when not intoxicated. Others, particularly the young, may display obnoxious and defiant behavior. Yet, someone is crying for each drug abuser and wants them to see better days.

There are also people who become addicted to medicinal drugs. Such people should seek professional help and find a balance between their need for the drug and the deleterious consequences of its use. An exception would be an end-of-life situation where otherwise addictive drugs are administered to relieve intense physical or mental suffering. Worrying about addiction in such cases makes no sense. Whatever drugs can be used successfully should be used.

Non-medicinal drug abusers have one thing in common. They have failed to prepare themselves for the temptations of non-medicinal drugs. They yield readily to peer pressures and their own weaknesses. They have failed to build bulwarks against such temptations. The ritual of this faith offers powerful tools to help the faithful break their ties to addictive drugs. It also offers powerful tools to young people who want to build up their resistance to damaging temptations, including the use of non-medicinal drugs. Faith rituals should be used extensively and with great devotion.

It is the Moral Duty of the First Person Singular to do everything possible to help people afflicted with drug addiction, starting with those close at hand, and then extending, through foundations or charities to those who are more distant. Indifference is not an option. Moral Duty does not allow for it.

Abortion

The debate about abortion is heated and intense in some parts of the world, while in other parts, though it is commonly practiced, not much is said about the issue. In those areas where the argument is intense, people who oppose abortion draw their case mostly from religious sources, while those in favor of the right to abort draw their case mainly from secular sources. While a minority of religious practitioners speak vehemently against abortion, most have little to say about it. Of course, if pregnancy is not wanted, there are ways of minimizing the possibility. Women and men should make the best use of contraceptives so the question and trauma of abortion can be minimized.

One of the key features of the debate is the question of when human life begins. Does it begin at birth or at some point between conception and birth? It is difficult to argue that it begins at birth. There is heartbeat well before birth. Well before birth, the fetus is kicking, moving around, and sucking its thumb. Even if one group of protagonists are able to decide that human life begins at some point between conception and birth, another group will come along to argue it is somewhat before or after that point, and one argument will carry no more weight than the other. The only reasonable and practical definition of the beginning of human life is the moment of conception.

Be that as it may, the new life is inside of another, and this puts the new life in the gray area of the Universal and Unifying Morality. While the Universal and Unifying Morality infers that all human life must be preserved and protected, the mother in question also has rights that must be respected, including the right not to carry an unwanted child to term. It is especially true in the case of rape, incest, or a malformed or diseased fetus.

When abortion is outlawed, the practice is driven underground, as in the case of drugs. The price of a quality abortion will rise dramatically, while lower quality procedures will be made available at a lower cost. Wealthy women will be able to find quality services, while poor women will have to take their chances.

To be sure, there is nothing pleasant about ending a pregnancy. It is always a severe emotional trauma for the would-be mother, and it means the death of the unborn child. It is true that certain types of abortion should be outlawed, as in the late-term abortion of a perfectly healthy fetus. It is also true that women should be encouraged, but not forced, to explore alternatives to abortion. Generally, however, women should have the right to choose whether to carry a baby to term, especially during the first half of gestation. The answer to such polarizing issues as abortion must be found in compromise. That way both sides can claim victory and neither side need suffer complete defeat in their hearts. The Universal and Unifying Morality will calm their souls.

The Right to a Dignified Death

This discussion is limited to those people whose quality of life has been so diminished by disease, injury, pain, or age, and where there is so little hope for improvement or recovery, that they would prefer assistance in the dying process in order to bring their suffering to an end. This discussion does not include those who are suffering from depression, addictions, or some other temporary or generally curable malady.

People are dying all the time. Every minute of every day, someone, somewhere, is dying of disease, violence, injury, or some age-related malady. Some deaths are quick and unexpected. Other deaths are long and drawn out. Some are violent, and some are peaceful. Some could have been avoided, and some not. In any case, death is not a rare occurrence; it is as commonplace as birth. Everything that becomes alive is doomed to die. The First Person Singular need not be very old to become aware of the fact of death.

It is the manner and circumstance of certain deaths that arouse in some people a call to action. They believe the human condition will be best served if certain categories of death could be prevented or even outlawed. Most of this work is laudable. Deaths that occur as the result of criminal violence, unwarranted police action, recklessness, unscrupulous employers, or intoxication are examples of deaths that demand investigation. In many cases social feedback and education can then be used to prevent additional and similar deaths. That life is too precious to be lost for senseless reasons is a principle the general population, especially the young, should be exposed to time and again.

There are, however, a number of people who would carry what they believe to be the sanctity of life to its ultimate meaning. They would have all abortions, executions, self-willed deaths and the like, outlawed. In doing so, they do not refer to the Universal and Unifying Morality, rather they refer to a false moral system that does not allow the flexibility and accommodation that a diverse population requires.

At any moment, there are an unfortunate number of people existing with hopelessly corrupted and pain-ridden bodies, unable to participate in any of the activities that characterize healthful human activity. Some live a sustainable existence, often with the aid of machinery and in accord with a minimal definition of life. Others are caught up in a long and painful process of dying with no hope of relief, save for the last breath. They are aware of what is happening to them and are fully capable of making decisions regarding their own well-being. Many would choose to pass through the gate of death, to be a part of that which is as commonplace as birth, if it could be done easily and painlessly.

There are preparations available to help such people die quietly, painlessly, peacefully, and in dignity, if that is their desire. Professionals can be found who are willing to prepare and work with the family, to take care of the legal requirements, and to make sure the lethal medications are properly administered, etc. In some societies, the institution of assisted death is perfectly acceptable if not enthusiastically endorsed, as long as a number of regulatory requirements are met. In other societies, there is adamant opposition to assisted deaths, and laws are in place to prevent them.

As in the case of other issues capable of polarizing a society, the answer lies in compromise. Assisted deaths for those who are in a hopeless state of suffering and would like help in dying, should be closely regulated but never outlawed. No one has the right to force someone else to suffer through a protracted process of dying. A true champion of the natural morality will not stand in the way of a terminally ill person who wants assistance in dying, to avoid the pain and suffering nature would otherwise impose.

It must be kept in mind that the Universal and Unifying Morality is the art and practice of people the world over, discovering and implementing norms of behavior that will allow everyone to live together in a state of relative peace and harmony. Happiness on everyone's part is not a requirement. Indeed, moral behavior requires everyone to swallow hard at times and put up with things not of their liking. Swallowing hard on occasion is the price everyone must be willing to pay to maintain the peace.

Crime and Punishment

If life on earth were perfect, a divine entity would manage the criminal justice system. In its omniscience, it would understand the guilt or innocence of transgressors and would administer perfectly appropriate punishments. Life on earth, however, is not perfect, and a divine entity that is capable of administering human justice does not exist. Criminal justice systems will always be human constructs and subject to all of the human frailties and imperfections. Even so, humans must manage as best they can. That is why it is so important that all criminal justice systems operate in accord with the divinely sanctioned Universal and Unifying Morality. In administering justice, humans must try to be as godly as they can be.

Individuals who violate norms of behavior based on the divinely sanctioned true morality are doing more than assailing the tranquility of their fellow beings. They are assailing the sanctified social order. It follows that people found guilty of having seriously violated the true morality should suffer one or more judgments of retribution before being allowed, assuming it is possible, to reclaim their place in the social order. Possible punishments will include community service, restorative justice, corporeal punishment, imprisonment, or execution.

In the case of especially heinous wrongdoings, the death penalty should not be considered inappropriate. However, it must be restricted to those cases where physical evidence is absolute. Circumstantial evidence, poor police work, and even so-called eyewitness accounts too often point in the wrong direction. Evidence must be such that not a single innocent person will ever be put to death. Also, when the death penalty is applied, it must be administered in the most humane way possible.

In any case, for each wrongdoing, there must be a penalty or penalties. If society is to be a bastion of peace and order, there can be no other way. Since offenses against the true morality will occur in a wide variety of ways, the social response to criminal activity must also be many faceted.

Minor or first-time offenses must be treated one way and major or repeat offenses another. As a rule, children must be treated differently from adults. A multifaceted criminal justice system will allow for neighborhood or village jurisdiction over certain types of minor crimes, which is to say such things as minor theft, property destruction, or violence, etc. Most offenses committed by young people will fall into this category.

This faith believes it is fitting that people who commit minor offenses within a given neighborhood or village should be judged and punished by that same neighborhood or village. It follows that each neighborhood or village must have in place a recognized and accepted criminal justice branch staffed by knowledgeable and accredited adults capable of handling in a proper and legal way the wide range of cases that will come before them. Punishment at this level would not include confinement but would include community service and corporeal punishment administered to inflict pain but not permanent physical injury.

This faith accepts that corporeal punishment, administered as a single occasion punishment, has an important and effective role to play in the criminal justice system. Of course, it must be well thought out and standardized. It should not be thought of as torture. Hopefully, the offending person will accept corporeal punishment as a necessary and just obstacle that must be overcome before she/he can expect to rejoin the social order as a citizen in good standing. Combative and unrepentant offenders must be sent to a higher level of the criminal justice system.

Corporeal punishment should be administered on the bare buttocks, with the use of a wooden instrument, by practiced individuals, and while it should inflict severe pain, it must not permanently injure, and due consideration must be given to the age and physical condition of the recipient. Young children should not be given hard whacks. People with weak constitutions must be excused from this judgment. Physical punishment must never be lethal or inflict permanent damage.

While scrupulously avoiding ensnaring innocents, society may, in chaotic times, find it advantageous to impose particularly harsh penalties upon wrong doers, including corporal and capital punishment. Severe and painful punishments can instill a fear in the minds of would-be criminals that lesser punishments will not accomplish. Of course, everything must be done legally and with a good deal of forethought. Other types of corporeal punishment, for example, sterilization or castration, must be performed in a hospital setting.

Crime and the Police

The behavior of policing authorities must be consistent with the Universal and Unifying Morality. As a department of government, policing entities have no authority beyond those granted to them by the citizenry. Crime that springs from the policing profession is particularly repugnant and must be rooted out with the utmost vigor. While it is true that citizens owe a great deal to honest and dedicated police functionaries, there is no reason to grant them special liberties with regard to moral behavior. The wonton mistreatment of citizens must not be tolerated.

It is also true, however, that police functionaries are sometimes forced to operate in a behavioral gray area that few other people encounter. While members of the law enforcement community are obliged to obey the same rules of moral behavior that guide common citizens, consideration must be given to the dangers policing men and women are constantly exposed to. When dealing with violent and deranged people, for example, police should not be expected to expose themselves to unnecessary dangers. Protective measures may include a violent response to those who choose to physically challenge policing authorities.

Crime and The First Person Singular

The First Person Singular must be highly intolerant of criminals. Those who murder, rape, rob, assail, defraud, and destroy property must be identified, chased down, and brought to justice as quickly as possible. Few criminals operate in complete isolation. Most have acquaintances or family members who are aware of or suspect the criminal activity. Acquaintances and relatives are not free of their moral obligations. They must act decisively and help the police rein in the perpetrators before additional crimes are committed.

The earlier criminals are taken off the streets, the better chance they have of salvaging their lives and moving on to better times, not to mention the benefits that will accrue to would-be victims. Though it may be hard to turn on a family member or friend, the interests of society are paramount as are the duties of the First Person Singular.

In the case of organized thugs, concerned citizens must band together and confront them. Even thugs have friends and relatives who care about them, and those friends and relatives must be encouraged to provide policing authorities with the information needed to bring the criminals into the halls of justice. It is the best way of demonstrating friendship and love for those caught in the web of crime.

In the case of criminals high in the social order, newspaper articles, persistent and large demonstrations in front of their business enterprises, or homes if necessary, and civil lawsuits must be engaged in to bring them down.

The above holds even where the criminal activity is directed against unpopular people, causes, or institutions. A free society must leave room for the full gamut of ideas, as long as those ideas do not involve criminal activity. One of the prime measures of a free society is the degree of protection it affords to unpopular people, causes, or institutions.

There is no doubt the fight against criminals will test the resolve and bravery of the First Person Singular, but fear must be cast aside and activism engaged in. Fear is a tool of criminals, and they are greatly weakened when it is taken away from them. To do nothing is both a travesty of the mind and an abandonment of providentially inspired Moral Duty. In spite of danger, the First Person Singular must view crime with combative intolerance. He or she must be an indomitable crime fighter. From local thugs, to master criminals in the highest reaches of government, the military, banking, or industry, the First Person Singular must react defiantly.

The scourge of crime must be beaten down and minimized. Criminals, whether high or low, must understand they will face opposition wherever they turn. All eyes will follow them, and they will find no place to hide.

The Use of Genetic Information

One of the ways the First Person Singular can alleviate a measure of future human suffering is by making good use of what is known about human genetics. Rapid advances are now being made in the understanding of how various illnesses are passed from one generation to the next. If, in the process of a medical procedure or by some other method, the First Person Singular becomes aware he or she is the carrier of a defective gene that will make it likely an offspring will suffer as a consequence thereof, then it is the Moral Duty of the First Person Singular not to pass that gene forward. The choice should be strictly voluntary. But this faith will encourage members to do the right thing. The fact that others may choose not to make use of the knowledge, or will avoid seeking it, should not be considered a decision factor. The use of genetic information is a moral and personal question, not a question of what others are doing. For the afflicted, if there is a desire to raise a child, the process of adoption should be used. The love for a child can be the same whether it is a biological offspring or not.

There are those who are appalled at the idea of using genetic information as a guide to having offspring. They consider it an intrusion into God's sphere of influence. However, such people are not using their heads. They are simply mimicking indoctrinated beliefs. The Divine Essence did not give humans an exceptional brain with the expectation they should not use it. The science of genetics holds great promise for the betterment of the human race going forward. Not to use the knowledge it generates, especially its more obvious teachings, is a travesty of thought and conscience, and a gross rejection of Moral Duty.

The First Person Singular should also be willing to offer genetic information for research purposes, assuming the research is operating openly and within the bounds of the Universal and Unifying Morality, is in expert and trusted hands, and offers to provide humankind with choices that will further improve the quality of life moving forward.

Needless to say, government should not be allowed to intrude in this matter, outside of its accepted and legitimate functions of protecting the citizenry against fraud and deceit.

Back to Table of Contents

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CHAPTER 8: THE _IT_ OF GOVERNMENT, PART I

### FUNDAMENTAL ASPECTS

This chapter and the four that follow will consider central governments only. It is left to the reader to make the appropriate adjustments for lesser governments.

THE POPULAR VIEW OF GOVERNMENT AND POLITICS

The central government or lack thereof, the First Person Singular lives under will profoundly influence his or her life. It is, perhaps, the most important single determinant of happiness. Living under the influence of anarchy or oppression, where suffering and death are constant companions, will elicit one level of contentment, if such it can be called. Living under conditions of peace, social harmony, and prosperity, will elicit another. The question arises: against what standards are governments to be judged? In the contemporary world, false and antiquated ideas permeate all of social thought, making the issue particularly perplexing.

Are central governments to be judged by their long tradition, by their stability, by the happiness and prosperity of those who are governed, or by the power and the might of their armies? Are they to be judged by how well they are loved, or how fairly they govern? If a government is said to govern fairly, what does that mean? The word _fair_ has an ambiguous meaning. What is fair to one person may be heartless or stupid to another. Governments may at one moment bring happiness and prosperity to a people, only to cast them into ruin and despair the next. Tyranny can enjoy a long tradition, and dearly loved kings can lead a citizenry into ruinous wars.

A religious government may be accepted as godly and therefore moral and just; but if citizens live in bondage and depravity, is not something amiss? How can the idea that a privileged few should lord over the many be justified? By what manner of reason should a leader be thought of as a God substitute? Does the concept of the divine right of kings have any validity? Is there such a thing as an inherent right to govern? Does the power to kill enshrine a leader?

There is a natural tendency to simply judge other governments by one's own. But accepted biases and the lack of a standardized and meaningful reference frame places the inquiring mind on a path leading nowhere. Nor is it sufficient or safe for individuals to judge their government on the basis of day-by-day information provided by the mass media. Too often that information is derived from government sources, laced with fallacies, and does little to inform.

Misleading political words and phrases add to the dilemma. The great masses, including a large majority of the most well-known politicians and political scholars, are caught up with such terms as liberal, conservative, progressive, left wing, right wing, and the like. There is a general belief these words and phrases have tangible meanings, and that they can be used to define the full gamut of political viewpoints. By feeling an affinity for one term over another, and the popular notions regarding them, people find an emotional point somewhere on an imagined spectrum and feel they know where they stand on any political issue.

However, the definitions of these words and phrases are ambiguous. They are not anchored to a solid reference frame that provides useful and comparative meanings. A useful spectrum cannot be created with ambiguous end points. The result is a grand political befuddlement, though most people are not aware they are befuddled. They are not aware how the system favors emotions and denigrates factual analysis.

Within the definitions of the words conservative and liberal, where are the absolute standards that can be used to judge political events and ideas? Some so-called conservatives say they want to maintain the status quo, but exactly what is the status quo they want to maintain? How can it be described in an absolute way? Other conservatives want their country to revert to some previous era; but what, exactly, does that mean? Where is the reference frame that can be used to define that previous era so a common understanding may be achieved by all?

In defining the words conservative and liberal, the dictionaries refer to the word _change_. It is said that conservatives resist change, while liberals are in favor of change; but change from what, and to what? What anchors the word _change_? The dictionaries do not say. The meanings of the words conservative and liberal are so ambiguous and relative, that in different contexts, their usages often overlap. Indeed, one word can sometimes be exchanged for the other, with no one the wiser. Of what use are words that can mean so many different things? They are like flotsam in the middle of a sea of uncertainty. Tying one's political beliefs to flotsam accomplishes nothing.

The left wing/right wing trumpery, so often referred to by writers and politicians, further compounds the problem. This geometric image has, by some bizarre accident or default, been metamorphosed into a kind of "anything is better than nothing" political reference frame. It serves people poorly. They become confused and desperate as they wander down paths that lead to situations they neither expect nor want. It is no small matter. When a governing structure breaks down under the impetus of false economic and political creeds, the resulting chaos can bring misery and death to tens of millions.

In the contemporary world, the general view of government, of what it should be and what it is in particular cases, is confused and clouded. It follows that words and phrases such as _liberal, conservative, progressive, left wing, right wing_ , and the like, do not suffice as political references. Their definitions are too ambiguous to be of any value. Their use must be abandoned.

The phrase _representative government_ is another example of how words can easily mislead thought. On the surface, _representative government_ is a likable phrase. It has positive emotional connotations. The phrase connotes freedom and participation in government. Everyone understands what the word _representative_ means, and everyone understands what the word _government_ means. It would seem safe to assume when the two words are combined, the two meanings would also combine into an obvious and useful total meaning. However, such is not the case. The problem lies with the word _representative_.

Most people living in the contemporary world are interested in obtaining a wide range of goods and services from their government. Some people want government-sponsored education, government-sponsored healthcare services, housing for the elderly and poor, and housing and support for unmarried mothers and their children. They want government-sponsored mass transit systems and government-sponsored roadways. Others want laws regarding abortion, homosexuality, immigration, and a host of other things. The list goes on and on.

The public official who wants to truly represent his or her constituents clearly faces a formidable task. Constituents may number in the thousands or millions, and information is needed from each individual. Moreover, individuals do not want the same things or want them to the same degree. Citizen "A" may want a national health insurance program, a public education program, and a law regarding abortion, in that order, while citizen "B" may want a mass transit system, a national retirement program, and a law regarding immigration, in the same order. Citizen "A" cannot quantify the intensity of desire felt for a national health insurance program, nor can she/he quantify the difference in intensity felt for any of the three choices made. The same is true for citizen "B." Nor can persons "A" and "B" compare the relative intensities of their differing desires. In addition, Person "A" might harbor negative feelings regarding a desire of person "B," or vice versa, making the situation even more complex.

Unfortunately, there is no reference frame that accurately measures and conveys information about political desires. Intensity of desire is ordinal information. Ordinal information can be ranked in individual minds but not quantified. Information that cannot be quantified is not additive or comparable. If this difficulty exists with just two constituents, what understanding can be achieved in the case of thousands or millions of constituents?

The phrase _representative government_ is an unfortunate and inappropriate combination of words. It is a major contributor to the grand political befuddlement, for it is simply not possible for politicians to accurately gather and process political information from constituents that may number in the millions. The reference frame needed for that purpose does not exist. Obviously, the idea of representative government in a mass society is a fiction. The phrase is a good example of the power of indoctrination. Everyone accepts the phrase as true, though it only takes a small measure of time and thought to prove it false.

What really happens is outside of the popular concept of representative government. So-called representatives observe the work and influence of special interest groups, listen to lobbyists, advocates, and constituents, and try to sense the general trend of public opinion on particular issues. They then do their work in accord with their best judgment, and in a way that will enable them to maintain their popularity and their jobs.

In addition, each administration leaves behind a structure of laws, policies, and programs. New politicians arrive on the scene, each with new ideas about how the nation might be set straight. Unwilling to incur the wrath of entrenched bureaucrats and legions of beneficiaries, they rarely try to tear down what they find in place. The most attractive alternative for them is to add to the existing structure. So it is that government becomes ever more complex and weighty.

The Desideratum offers the following law of government and politics:

Governmental and political understandings cannot be less ambiguous than the terms used to describe those understandings.

THE ORIGIN OF GOVERNMENT

Government is not an ordained entity to be used by a privileged few to lord it over the many, nor is it the property of any exalted individual or group of individuals. It does not exist of its own accord, nor does its authority exist of its own accord. Government derives its reason for being from the people it governs and does not stand apart from them. In accord with the Twenty-fifth Central Pillar, it arises as a component of the division of labor and must always be thought of in that sense.

The rights and authority surrendered by the citizenry to the government must be embodied in a Constitution, which must be written in sufficient detail, so everyone will clearly understand both the substance and limits of said rights and authority. Government must be open and visible, and shall not withhold information from the people. The above is true for every level of government. Any secrecy or usurpation of authority by the government, not granted to it by the Constitution, should serve as a warning to the citizenry that their government is abandoning its role of the responsive servant and claiming the role of a proactive dominating bureaucracy. Such a government should be immediately assailed and redirected to the path of righteous governance.

GOVERNMENT AND MORALITY

There is only one true moral order. It governs human relationships at all levels and humankind's relationship with the future and with the earth. Though government is not a living organism, it is made up of living organisms (people) who are bound by the same moral considerations as those who are governed. The fact that one person is a member of the governing bureaucracy and another is not is of no consequence. As an institution, government should behave in a manner that is consistent with what is expected from those who are governed. In all government citizen relations, moral behavior, based on the Universal and Unifying Morality, must reign supreme. Just as individuals must subordinate their passions of affiliation to the art and practice of friendship, goodwill, respect, and peace, so must the actions of government, at all levels, be reflective of those same moral considerations. People do not create governments as a component of the division of labor, so it may oppress them.

There is no second moral order that applies to government but not to the citizenry. There is no second moral order that allows people in government to engage in activities private citizens cannot engage in without being labeled as criminals. It is, therefore, up to the First Person Singular to maintain his or her moral compass in the face of a run-away government. Citizens must demand that government officials, even of the highest order, be forced to observe the same moral codes that ordinary citizens are expected to observe. No laws should be passed that would violate the moral codes that must be observed by ordinary citizens.

When a politician sells his or her influence to special interest groups, it is not a matter of "business as usual" or "the way of politicians." It is corruption and a gross abandonment of moral responsibility. When politicians agree to defer costs of popular social programs into the future in order to win the favor of current constituents, they are guilty of stealing from the citizens of tomorrow, and should be viewed and treated as common criminals, as should their supporters. When politicians agree to the production of paper fiduciary media in order to paper over budgetary problems or fuel artificially low interest rates, they are guilty of deceit, fraud, and theft, and deserve to be scorned by the populace and prosecuted as criminals. Power always tends to corrupt. Those who yield to corruption should be brought down as soon as possible; for corruption, like a cancer, spreads from a small beginning.

A moral government is a secular government free of all passions of affiliation, save for the passions that put the true morality and the Constitution above all other considerations. A moral government is constrained by its Constitution, honest money, and the Universal and Unifying Morality. It acknowledges its existence derives from the division of labor as described in the Twenty-fifth Central Pillar. A moral government supports a free, disciplined, self-sustaining and earth-friendly social structure with a minimum of constraints. A moral government does not play favorites. It is a champion of all people equally, and actively fights social oppression and intolerance of all kinds and at all levels.

GOVERNMENT AND ECONOMICS

The science of economics seeks to unravel the mysteries of spontaneously occurring value phenomena in complex societies engaged in free trade. Based on a handful of axioms, and with rigorous attention paid to the rules of logic, since it is difficult to experiment with social phenomena, the science of economics has been slowly assembled in a step-by-step fashion. A well-grounded structure now exists that explains in good detail, all of the economic questions that once mystified investigators. It is available to all who would study it. Honest and knowledgeable citizens and political luminaries should make the best use of it. It is an excellent guide that can be used to help keep citizens and governments alike on the path of honesty, and operating within the bounds of reality, truth, and righteousness.

However, large numbers of people are intolerant of the restraints rigorous economics imposes on both citizens and governments. They see too many needs unanswered and believe more can and should be done. They believe government should use its authority to pass laws that will correct what they see as the shortcomings imposed by the heartless science of economics. They believe government can engineer and build prosperity that would not otherwise exist. The state worshipers needed a version of economics that would sanctify the things they wanted to do. Of course it was only a matter of time before it was forthcoming. Always there are people willing to answer a popular calling, and it is no less true for those who call themselves economists.

During a time of desperation many decades ago, a version of economics was conceived that gave the government activists much of what they wanted. It is a version of economics that has been shorn of its scientific roots. It is filled with the jargon of economics, contains much that is true, and has a strong ring of plausibility for those unaware of the scientifically grounded school of economic thought. It exists in beautifully bound books written by prestigious authors and is taught at leading universities around the world. Unfortunately, for man and history, it is a version of economics that is grossly misleading, generally false, and will lead any nation practicing it to eventual ruin.

Nonetheless, in contemporary times, the perverted and politicized brand of economics is the economics of choice throughout most of the world that calls itself civilized. As a result, the leading nations of the world are drowning in a sea of paper currency and debt. Monetary and credit collapse is not far away. No one today can imagine a world of honest money, governments free of corruption and debt, and wars so immediately costly to all that both leaders and the general populace would never permit them to occur save if they were defensive in nature.

The First Person Singular, who loves the Universal and Unifying Morality, peace, social stability, and freedom, must plunge into an impassioned quest for economic knowledge. It is not enough to accept what is taught in high school or university classrooms. Economic literature, whether old, new, good, or bad, must be personally explored. The various schools of economic thought must be discovered and the information gleaned held up to the light of the Providential Laws of Reality and Truth and the Universal and Unifying Morality.

All of this study must be done firsthand. To trust others in this crucial matter is tantamount to surrendering ones soul to the care of dubious and conniving characters, and to do such a thing is ungodly. The Divine Essence did not bestow a brilliant mind onto humans so they may surrender the responsibility of thought to someone else. After acquiring the necessary economic knowledge, it is the duty of the First Person Singular to put it to use. The construction of economic policies and institutions that are consistent with reality, truth, and the Universal and Unifying Morality, would go a long way in reducing the conflict and suffering that plagues the present day human community.

GOVERNMENT AND MONEY

A perfect money would provide an unchanging financial reference point. Good for all times and under all circumstances, it would serve as a permanent marker against which the value of everything else could be judged. However, in the real world, no such money exists. The value assigned to money is subjective, not objective. The value of even the best choice of money will be forever in a state of flux due to changes in supply and demand, distance and time, special situations, and the allegiance of users. Most of the time, the changes will be slow, enabling prices to adjust without serious social pain. But changes in the value of money may at times be rapid and troubling. Many people will complain bitterly about the lack of price and monetary stability. In their anxiety, they forget there is nothing stable about the marketplace, and that every item of purchase, including the money used to make the purchase, is in a constant state of value adjustment.

When market changes are outlawed, as governments are prone to do, stresses are stored up until they reach a breaking point. The situation is analogous to energy stored along a geologic fault line. At some point the fault releases the energy, and an earthquake ensues. Long term, little is accomplished by trying to stabilize prices. Indeed, the long-term consequences are always negative.

Within the pages of economic history there is now recorded a wealth of experiences, both good and bad, regarding fiduciary exchange media. It is time to start applying the lessons learned so the mistakes of the past as well as the monetary quagmires of the present can be avoided. The guideposts of what not to use as money now point clearly and boldly in a definite direction.

It is clear the best choice of money, in spite of its limitations, is gold. Gold as money is consistent with reality, truth, and the Universal and Unifying Morality. It is outside the grasp of unscrupulous politicians, bankers, and other manipulators, and is limited in quantity by a market feature everyone recognizes as neutral. Beautiful, desirable, durable, easily malleable, limited in quantity, and universally recognized, there is nothing that is gold's equal.

Irredeemable fiat currencies come and go with sickening regularity, never failing to leave ruin in their wake. But the first gold coin ever struck has never had anything but beauty and value attributed to it. Since gold cannot be printed, and in a pure gold economy, debt is limited to the amount of gold people are freely willing to save and make available to the loan market, gold ensures that all commercial dealings and interpersonal monetary relationships will remain within the bounds of the Providential Laws of Reality and Truth and the Universal and Unifying Morality. Though gold may have drawbacks in terms of convenience, history has proved that any obfuscation of gold as money is an act of economic and social devolution.

Under a system of real and honest money based on gold bars, gold coinage, and a freely convertible proxy currency, both individuals and governments will find it difficult to spend beyond their means. Such reckless behavior will be quickly discovered and penalized. In a gold-based economy, thoughtful and conscientious people work hard and save to acquire homes and other essentials for living. They acquire belongings only as they can afford them. They understand that any attempt to spend beyond their means will elicit penalties, and force them to retrace steps along the path of life. A one-hundred percent gold-backed money also forces government to exercise the same kind of discipline. A well-administered and honest government provides infrastructure and services to the citizenry only as it is able to obtain the means of doing so through taxation.

There will always be a segment of society clamoring for the government to do more, for there is no limit to unsatisfied wants. Well-meaning people will argue with great passion that children, the poor, and the elderly are not being adequately served. In a gold-based economy, when government officials, in their attempts to quiet the clamoring, cause the government to spend more in one area, the result will be an inability to complete projects and provide promised services in other areas. When society at large wants government to do more, it must be willing to immediately pay more. Those who believe that government responsibilities should be expanded must carry their arguments to their fellow citizens, not to government officials.

Saving in terms of either physical gold or the gold proxy currency is encouraged by market-driven interest rates. Saving is made commensurate with the desire and ability to purchase products made available in the marketplace. Saving and consumption find a balance. What is made available in the marketplace will be determined by its mass appeal and affordability. The marketplace will become oriented toward producing those things that are most desired by the populace, and can be sold at a price most people will be able and willing to pay.

Gold is also the best form of money for purposes of international trade, travel, and investment. Gold is universally recognized and trusted as money, and its use as an international exchange media will bring trust and prosperity to all concerned. To facilitate international trade, travel, and investment, international trading banks will accept physical gold deposits in exchange for gold proxy certificates. As the certificates are dispersed in foreign countries through usage, they will be exchanged for the local currency at OCCCS or equivalent offices (see Chapter Eleven) then sent back to the issuing trade bank for redemption in gold when it is convenient to do so. To keep their ledgers current and meaningful, and to prevent their gold proxy certificates from being used for unintended and counter-productive purposes, the trading banks will periodically, perhaps every five years or so, start using certificates with an entirely new look to them. They will then call in the old ones for redemption in gold, and declare them invalid after the passage of a certain length of time. Countries using the trading banks must take care to disallow any use of the fractional reserve concept that would allow for the creation of money or credit not backed by gold. International trading banks must never be privately owned. Rather, they should be owned and operated by the nations using them.

Should a nation's imports exceed its exports, gold will flow out of the country and less gold will be available to pay for additional imports. As the domestic gold supply shrinks, its domestic unit value will increase as will the unit value of the domestic gold proxy currency. The prices of all locally produced goods and services, including the price of labor, will tend to decline and citizens will be less inclined to use their gold to purchase additional imports. Imports will slow, and less gold will flow out of the country. Conversely, people in other countries will see an advantage in buying more cheaply produced products, and exports will rise. Gold will tend to flow back into the country in question.

Should a nation's exports exceed its imports, gold will flow into the country, and more gold will be available to purchase imports. As the domestic gold supply increases, its domestic unit value will decrease as will the unit value of the domestic gold proxy currency. The prices of all locally produced goods and services, including the price of labor, will tend to rise and citizens will be more inclined to use their gold to purchase additional imports. As imports rise, more gold will flow out of the country. Conversely, people in other countries will see a disadvantage in buying more expensively produced products, and exports will tend to decline. Less gold will flow into the country in question. What is called the "balance of payments" will be self-regulating.

An economy that uses gold as money will occasionally suffer economic disruptions because of a sudden change in the value of gold. However, such disruptions must be put in perspective. Generally speaking, a gold-based economy will be far more stable than will an economy that uses artificial and dishonest fiat currency. Moreover, a gold-based economy can last forever, whereas an artificial and dishonest fiat currency economy will always tend toward economic and social breakdown.

It should be emphasized there is no third system of money that is between gold and irredeemable fiat currency. Any system based on a supposed compromise between the two will always tend toward increased flexibility and away from the discipline of gold. Just as there is a dichotomy between honesty and dishonesty, so is there a dichotomy between gold and irredeemable fiat currency.

Real and honest money (gold) begets a real and honest economy, characterized by realistic and honest appraisals of what is feasible or not feasible. An artificial and dishonest fiat currency, capable of being printed in unlimited quantities, begets an artificial and dishonest economy characterized by artificially low interest rates and an inflated view of what is feasible. In such an economy, reality and truth are sent into exile where they are out of sight and out of mind. Mal-investment, mal-placement of labor, and general overreaching in all aspects of economic endeavor that the future will not support, follow as a direct result. Only the illusion of wealth flows from the currency printing press. Real wealth cannot be created by such a simple process. There are good reasons why private citizens are not allowed to print their own paper currency. Those reasons do not stop at the doorstep of government.

The Constitution must be strongly worded with respect to money. The Constitution should direct the government to promote gold bars, gold coinage, and a one-hundred percent gold-backed proxy paper currency as money, nothing else. However, if people want to use something other than gold as money, they should be free to do so. The Constitution should not stand in the way. Silver, for example, has enjoyed a long history as money and many people prefer it over gold since it has traditionally been less expensive than gold and can be more easily divided into smaller and more useful denominations.

If the government was to endorse the use of silver as money along with gold, by inference it would be responsible for dictating the exchange rate between gold and silver in order to force price stability between the two metals, but that is something citizens should never allow their government to do. A government that dictates prices is usurping authority not given to it by the citizenry. It is in violation of the concept of government as a component of the division of labor as well as the Universal and Unifying Morality. Those citizens who insist on using silver as money will have to adapt to the constantly changing value relationship between gold and silver. The same must hold true for any other form of money citizens might choose to use. The Constitution must also make clear that the government shall support a one hundred percent gold proxy paper currency easily exchangeable for gold, and that the option to use physical gold as money must always be available to all market participants and on all occasions.

It's not hard to imagine the confusion that would ensue in the absence of government leadership and promotion of gold as money. Any number of businesses would enter into the money production fray. Banks and mints would strike coins made of various precious metals and in various denominations and offer them into a market where they know they will be used. Numerous banks would each offer their own version of paper currency in whatever denominations the local population favored.

The various forms of money will generate wide-spread stress and confusion. What is the best money to use in an exchange? Which is most convenient? What is the weight of the precious metals contained in each of the various coins that might be used in the exchange? What are their guarantees? In a world where numerous banks and mints are offering coinage, how can fraudulent coins be identified? As defective and fraudulent coins spread across jurisdictional boundaries, whose job is it to protect the public against fraudulent coinage. What are the current exchange rates between the various precious metals? How is the exchange rate determined? Against what standard or standards are they being compared?

In the case of a paper currency, what determines its value? Is it a currency that is widely recognized and accepted? What is the reputation of the currency? If a user wants to be rid of it, what can it be redeemed for? Is there a redemption fee? Is the redemption process easy or difficult?

If a faraway merchant wants to sell goods into the local market, what kind of money should the merchant insist on as payment? Obviously, the question of payment cannot be left to the customer. The customer would be happy to pay the merchant with the least trustworthy of the money in his possession. To protect his business, the merchant will insist on the most trustworthy, widely used, and easily exchangeable money available in the local economy. The most logical choice is the most trustworthy of gold bars and coins, or an equally trustworthy one hundred percent gold-backed proxy currency that is easily redeemable.

Even the local populace would quickly tire of the numerous species of money to choose from. Over the long term, they, too, will look for monetary consistency and dependability. They will drift toward the use of gold as money. That is why the government should exercise its leadership, and promote the use of gold as money, nothing else.

It is all but certain that wealthy national and international moneychangers will do everything in their power to sabotage the above system, for their power and wealth are dependent upon irredeemable fiat currency systems they can own and control. Ways and means must be found to deal with them. They must never be allowed to have their way.

GOVERNMENT AND TAXATION

A moral government seeks to minimize the financial burden it must impose on the citizenry. A moral government is an honest government. It delivers the best possible government at the lowest possible cost. It does not hide its various costs from the citizenry, nor does it create currency or take on debt to cover costs. A moral government will finance all of its programs on a pay-as-you-go basis, and will spend only that which it has previously taxed.

A moral tax performs two functions. First and most importantly, a moral tax system is a means of communication. It communicates the burden of government to the citizenry. That the tax rate may be in accord with the Providential Laws of Reality and Truth, the Universal and Unifying Morality, and government as a component of the division of labor, it must be a uniform tax rate. It must be the same for all. It must be the same for every citizen, every investor, and every business owner. Through a single tax rate, each taxpayer is informed, in the same manner and to the same degree, what the burden of government is. Equal taxation is a moral and economic dictate, and understanding the burden of government is a prime responsibility of every voter. Indeed, it is the most vital piece of information voters take to the voting booth. Citizens who are denied this vital information are not only voting blind on election-day; they are being made fools of by their political leaders and allowing their government's long-term viability to be undermined. Secondly, the tax system provides the government with the funds it needs to operate.

The manner in which taxes are collected is also important. The method must emphasize simplicity, and minimize paperwork and intrusion into the private affairs of citizens. It must also be capable of rapidly adjusting to the changing needs of government.

The only tax capable of meeting the above criteria is a national, consumption (sales) tax, to be levied at the final user level. The word consumption will be interpreted in the broad sense. If the final user level is unclear, it will be levied at the next higher level. Questionable situations should comply with the intent of the law as closely as possible.

A national sales tax makes every business enterprise a tax collector, and the government taxing authority must therefore have an accounting from every business enterprise, whether legal or illegal. In a highly automated and largely compliant society, a sales tax is also one of the most effort minimizing and effective means of collecting taxes, and it gives the government the flexibility it needs to quickly adjust the tax rate to changing circumstances. Some adjustments to the tax code can be made, but they must be kept to a bare minimum. It is absolutely essential that all voting citizens understand in the same way and to the same degree, what the burden of government is.

The following image should be deeply imbedded in the soul of every voting citizen.

A government supported solely by a uniform national sales tax will, over two or three election cycles, find a percentage point on the scale representing its ability to spend, while still maintaining the willing support of the citizenry in the democratic sense. While many citizens will not be happy with the cost of government or the benefits they derive from their government at the chosen level, they are willing to tolerate the will of the majority. They recognize the value of living in a well-functioning democracy where their vote is influential.

Many people will find a national final user sales tax an obnoxious system for collecting taxes, especially business owners; but all systems of taxation are obnoxious and, of all forms of taxation, a national consumption tax can best keep taxpayers in touch with economic reality. With every purchase, citizens, investors, and owners of business enterprises, will be reminded of how much their government costs them.

For people living under a government that is not bound by the above taxing constraint, the situation is very different. The point at which citizens are freely willing to support their government is obscured and dispersed up and down the scale by a progressive income tax, numerous other taxes, tax credits, subsidies, welfare payments, currency printing, and debt accumulation, etc. No one can imagine where the support level might be. Indeed, legislators employ every means of hiding true costs from the citizenry so as not to suffer their disfavor. Those who would limit the size of government are disarmed. When the cost of government is hidden from view, the calculations of cost versus need will always become skewed in the direction of need. Base emotions overwhelm questions of honest feasibility and prudence. Citizens feel free of constraints, and demand more benefits from those they place into high political offices. Politicians also feel free to advocate higher spending levels.

Historically, many nations have taxed on the basis of a progressive income scale. Under this concept, the wealthy are required to pay a higher percentage of their income than the less wealthy, so the less wealthy may enjoy the benefits thereby. Many people say it is only a matter of fairness and justice. The wealthy should be required to pay more by virtue of their wealth. However, when morality is compromised by avarice, what is left of the word morality? When justice is applied unevenly, what is left of the word justice? When righteousness is declared relative and can be compromised away by assigning it to situations in which one person can be victimized by another, what is left of the word righteousness? A progressive income tax obfuscates the individual's share of the burden of government, corrupts the concept of government as a component of the division of labor, and turns government into an instrument of legalized plunder. When important words are stripped of their real and true meaning, reason suffers, and society gravitates into devolution. It should be remembered that even with a national uniform consumption tax, the more-wealthy will always pay more than the less-wealthy, often by high multiples.

Why should the burden of government be hidden from view? In all other circumstances, when individuals have need of something they have cost in mind. An article of clothing, food for the table, shelter from the elements, utility bills, a bed to sleep in, providing for dependents, a little luxury now and then, all of these things and more, engage the mind in a wild dance between cost and need. Should not the cost of government, one of the most important determinants of secure living, be similarly understood? If it is accepted that government is a component of the division of labor, should not the cost of that particular component of labor be understood just as the cost of other components are understood? How many people buy a pair of shoes, a bag of groceries, or rent an apartment with no consideration given as to cost? Is it not a gross abandonment of reason to accept government without an understandable price tag that is common to all people?

Without a focused and uniform understanding of the burden of government by the citizenry, viable and sustainable democracy will always remain an elusive goal. Citizens and government alike will embark on an erratic journey marked by ever-increasing social benefits, budgetary deficits, currency printing, debt accumulation, and a burgeoning, wealth consuming governing bureaucracy. Unburdened by the worry of cost, everything is possible. Theft through the political process is enshrined and the concept of equality before the law is sent into exile. The wild lifestyle will continue until the system is no longer able to support its own weight, then it will collapse.

The tax code should be no more than a small book easily understood by the average citizen. Those who want more government-sponsored social programs, or a greater military, etc., as well as those who do not, can vote their will at election time. Over the long term and in the democratic sense, citizens will have the kind of government they are freely willing to pay for as they go about their daily business, no more and no less.

Corporate profits must never be taxed. When corporate profits are taxed, corporations cannot serve the community as well as they might otherwise do. Ultimately, common people are victimized. Common people pay corporate profit taxes in terms of jobs forgone, goods and services forgone, higher wages forgone, and lower prices forgone. If the corporate profit tax becomes punitive, the directors, as is their duty, will simply move the business to a more appreciative province or country.

The self-punishing nature of the corporate profit tax notwithstanding, it is a favorite among politicians and citizens alike. With large sums of money in sight, avarice triumphs over sound economics and honest thinking. Citizens who support the tax do not understand they are hurting themselves and their country.

Generally, business enterprises will pay taxes on their purchases the same as any common citizen, as well as their infrastructural needs through property taxes. Where business infrastructure blends into public infrastructure, costs should be shared. At the local level, the same will be true for individual home owners.

Not a single democracy in the contemporary world utilizes a uniform national sales tax as the principal means of sustaining the government. It is a major reason they will all suffer eventual economic and social collapse.

GOVERNMENT AND BUREAUCRACY

Not enough attention is focused on the nature of large scale bureaucratic management. Naturally occurring events arise out of large-scale bureaucracies just as they arise in the natural setting. Since science seeks to investigate naturally occurring events, large-scale bureaucratic management is a legitimate subject for scientific investigation.

Of necessity, control from the top means bureaucratic control. Certainly a socialist government bureaucracy will be sizable and weighty. The characteristics of bureaucratic rule are universal and do not change with time or circumstance. A strong leader may upset the bureaucratic applecart once in a while and shake things up; but, like a bowl of jelly, the bureaucracy will soon re-form and become very much like its former self. As the well-being of a large number of employees depends on its continuance and growth, the focus turns inward. When additional money is fed into the system, bureaucratic managers siphon off as much as they dare and use it to fuel the organization they are charged with overseeing. Bureaucracy always satisfies its own avarice first.

Bureaucratic management is always difficult for the common citizen to deal with. Bureaucratic management resists change. Change means additional work and upsets the status quo that bureaucrats grow comfortable with. If everything can be kept the same, bureaucratic work is minimized. At best, change is slow. Moreover, bureaucrats are more interested in pandering to those who are above them in rank rather than those considered below them in rank, such as the common citizen. Employment, wages, and security come from above, not from below. If more wealth is needed to fuel the bureaucracy, an appeal is made to the leadership above, not to the working populace below. Most bureaucracies need not worry about making a profit, since they are not directly exposed to the discipline of the marketplace.

It is left to the reader to discover the handful of books devoted to this topic. A thorough understanding of the nature of large-scale bureaucratic management is essential to understanding the corruption and inefficiencies that are ever-present features of socialist institutions.

GOVERNMENT AND RELIGION

As a component of the division of labor and subservient to the Providential Laws of Reality and Truth and the Universal and Unifying Morality, the central government must be a secular government. Citizens should brook nothing that might be interpreted as religious advocacy or symbolism on any of its properties, in any of its literature, or in any of its rituals. While serving in an official capacity, no government employee should ever espouse any religious cause or dialogue. Religion must be kept forever outside of the governmental structure. When there is much religious intermixing, it cannot be otherwise. As soon as it is sensed that one religion is making inroads into government, government will immediately become a bone of contention for all competing religions. Order will start to break down, and the land will become increasingly polarized and difficult to govern.

GOVERNMENT AND LAW ENFORCEMENT

One of the reasons citizens surrender policing authority to government is because government can more easily deal with criminals and those guilty of immoral practices and behaviors. Certainly a well trained and equipped police force can accomplish much more than can a group of untrained and poorly equipped vigilantes, or a single person. A professional police force will be familiar with the legal constraints regarding their work, whereas a citizen group may not be. A professional police force will have the investigative skills, incarceration facilities, and the knowledge and experience to work with those in the judicial sector, whereas a citizen force will not. A police force will also have the authority to work closely with various treatment facilities as the facilities are needed.

As a department of the central government, a central government police force has the same roots as government and is subject to the same moral constraints as any other government agency. A central government police force, therefore, should behave in a manner that is consistent with what is expected from those who are policed. All police officers must be constantly aware of how their organization is rooted in the social framework, and where their authority comes from.

The reason for being of any police force, as well as its authority, comes from the people. The policing authority is an outgrowth of the division of labor, just as the government is an outgrowth of the division of labor. The duty of a police force, therefore, is to serve and protect the people, not to dominate them.

There is no doubt that members of any police force have to walk a fine line. They must at all times be ready to handle the unscrupulous and rough people so often encountered in police work, while at the same time being careful not to tread on the rights of innocent and law-abiding citizens. Surely it is a daunting task. Sometimes, in the heat and excitement of confrontation, it's hard for a police officer to tell the difference between those who are culprits and those who are not. Also, in the process of apprehending culprits, innocent people may sometimes get in the way. There is a gray area in which police behavior will be less than optimal. Everyone must work hard to keep this gray area as narrow as possible.

Questionable behavior on the part of police officers must always be investigated in the hope of finding avenues for improvement. Law-abiding citizens can help by cooperating with police officers in every way they can. Crime is everyone's business. Every responsible citizen must respond aggressively when they witness a crime or come into knowledge of a crime, by contacting the police and surrendering whatever information they possess.

GOVERNMENT SECRET POLICE AND INTELLIGENCE AGENCIES

Secret police forces and intelligence agencies must be viewed by the citizenry with grave suspicion and trepidation. Such policing authorities derive their reason for being as well as their authority, not from the citizenry, but from the government itself. They owe their employment to some bureau of government, or perhaps even to a single person. Their allegiance and accountability are to the government, not the citizenry. Their purpose is to please and serve those above them, not those below. Special policing authorities, therefore, slide easily into the service of despots, and employees of such authorities must remain forever vigilant that their duties and activities do not drag them down into a behavioral quagmire that is at odds with the kind of moral behavior every citizen has a right to expect from all government employees.

When the work of special policing authorities becomes secret, it takes their work outside the view of the Legislative Branch and more importantly, outside the view of the common citizen. Over time, they easily adopt the dogma, that to do their job well, they must be free of the moral constraints that guide the activities of most other people.

A case may be made for secret policing authorities during wartime, but when they are allowed to exist in peacetime, the citizenry should understand they are playing with fire. They are allowing an important branch of government to set its roots deep into the realm of omnipotent government, and to drift outside of their view and authority.

GOVERNMENT AND WAR

It is usually desirable that a central government should sponsor a military force that will embody the people's right to national defense. In times of peace, the military need not be, nor should it be, of a size that will make neighboring nations feel uncomfortable. It should, however, be large enough to organize aid, and maintain order in the case of a calamitous event within the national borders.

If a threat to the national security should reveal itself, an experienced core will be in place, upon which an expanded military may be constructed.

When War Is Justified

Where people live in freedom, defensive wars are always justified. However, the attacking nation must always be allowed to strike the first blow. Before that final and fateful moment, a possibility exists that war may be averted. An honorable and moral nation will always hope and work for peace until the very moment war is thrust upon them. The picture history paints is very important. Historians will write a moral as well as a factual account of the conflict, and it is important that the honorable and moral nation should be seen as consistently honorable and moral. Readers of history will favor the nation that absorbed the first blow over the nation that delivered it.

Nations may band together to contain an aggressive or rampaging nation, warlord, or tribe. The world should not stand idly by while thousands of innocents are being slaughtered. A moral government will always be supportive of a world council of nations and of their work to maintain world peace. The Executive, Legislative, and Judicial Branches of government should stand ready to contribute and fund troops and equipment when the cause is just.

When War Is Not Justified

Aggressive wars, so-called preemptive wars, and what might be termed policy wars, as for example, anti-drug wars carried into the sovereign territories of other countries, or proxy wars in which funds and equipment are given to a foreign entity engaged in combat, are never justified. The citizenry and those with authority should never permit such a reckless use of a nation's military might. If it is desirable, for moral purposes, to support a foreign entity with funds and military equipment, it should be done through a world council of nations, never by individual nations.

War is deadly business, and there is a finality to killing that is irreversible. Ambitious or inept leaders have, in the past, initiated many unjust wars that have brought a host of horrors to soldiers and noncombatants alike. They have laid waste to huge landscapes because citizens and people in key positions could not find the courage to say no and act on their convictions, or because they felt obliged to observe the powerful taboo against challenging the national leadership after the destruction and killing starts.

Wars are easy to start, but can be very messy and difficult to back away from or end. A bad war can bring ruin to the national economy and severely damage the national unity. It can also build a resentment abroad that may not subside for several generations. When a serious international problem arises, time, even several decades of it, should be used as an ally. Often time will correct a problem in a much better way than will a war. Presidents who misuse their authority as commanders of the armed forces should be quickly removed from office by the Legislative Branch or by a Moral Council, if one exists, or in the case of their absence or inaction, by massive and pervasive demonstrations of citizens.

A soldier, whether of low or high rank, must never totally surrender his or her individuality to the military leadership. The will of The Divine Essence, as expressed in Moral Duty, does not permit it, nor should the First Person Singular ever allow national pride, the excitement of the moment, peer pressure, or fear, to overrule sound moral judgments.

The First Person Singular is the supreme advocate and defender of Moral Duty and behavior. That assignment comes straight from The Divine Essence and there is no escape from it. It is the duty of every soldier, of high or low rank, to judge the righteousness of a war, as well as the righteousness of individual actions he or she is asked to participate in during the course of war. If the judgment is negative and the situation serious enough, it is the Moral Duty of the First Person Singular to act on that judgment. Actions might include refusing to obey orders, casting off the uniform, or taking leave of the battlefield or military unit.

In extreme situations, a soldier might be called upon by righteous Moral Duty to kill the person responsible for a heinous order. This is particularly true in the high echelons of power, but may also apply to lower echelons. It must be assumed such actions will entail heavy penalties, including imprisonment or even execution. While each soldier must choose between the path of righteousness and the path of a tortured conscience, there can be no doubt about the demands of Moral Duty.

It is time to call an end to mindless and unjust wars. Those who would initiate them must be removed from their positions of power or killed. It makes no sense that a single person or a small group of people, should be allowed, without warrant, to let loose a conflict in which cities are destroyed and thousands or millions of people are killed or maimed.

Military intervention or intimidation, concerning issues of land, water, oil, or other resources, is also never justified. The land and resources of other nations, tribes, etc., must always be respected. If one nation suffers from a dearth of a particular commodity that is possessed by a neighboring nation, then honorable and courteous negotiations should be initiated. It is but another reason why relations between all nations must be based on respect, friendship, and goodwill. It is much better if negotiations can start on the basis of friendship rather than animosity. In any case, the nation in want must accept the outcome of the negotiations, whatever they may be.

Nonetheless, the burgeoning human population and the simultaneous decline in the resources needed for its support are bound to precipitate clashes in certain localities and circumstances, between those who have and those who have not. People in desperate need of food, water, or shelter for themselves or their loved ones, will place need above morality and seek to claim what is necessary for survival. This faith has nothing to say about such human dilemmas, except that the human population should never be so great as to threaten the resources, in any locality, needed for its survival.

The Gray Area

A gray war is a war with uncertain qualities of honor, righteousness, and justification. An honorable and moral government will not contemplate or engage in a gray war. In worst-case situations, soldiers from the general staff on down should refuse to fight, for not a single person is absolved from the requirements of Moral Duty. It is a tenet of this faith that soldiers are not obliged to fight and die under inept leadership or in wars that have tenuous justifications.

The Popularity of War

The popularity of a war is not a measure of its moral justification. An unjust war may be enormously popular at its inception. There are many examples in history of luminaries raising the national passion for war to a feverish pitch, by displacing moral justification with demagogic rhetoric and powerful military displays. In their excitement, too many people are ready to yield to the national passion. Without consideration, they cast aside both thought and conscience. They leave no room in their imagination for thoughts of the future and the horrors it may hold for them and for their nation. They applaud their leaders and happily send their young, marching proudly away in beautiful uniforms, onto the distant killing fields.

Nor is the popularity for war a constant quantity. The popularity of a war rises and falls, depending on how the battles go, how the cost is felt, and who feels it. Nor can demagogues keep the passion for war at a continuously high pitch. Their bellicose rhetoric wears thin as the casualties, destruction, and monetary costs mount, and citizens slowly begin the process of reconsideration.

The justification for war, on the other hand, is set at the time of the first killing and does not change. Though a discussion of it may not achieve prominence in the concerned nation for many years, and, indeed, discussion may be suppressed and many aspects of the justification withheld from public scrutiny, historians will eventually research it thoroughly and will damn or praise according to what they find. In a defensive war, righteousness yields to necessity, and the issue of popularity is moot. In any case, the word _popularity_ and the word _righteousness_ are not synonyms.

The First Person Singular must be an independent thinker. She or he must rise above the noise and intensity of national passions and see beyond what appears in the mass media and what is heard from the national leadership or from teachers, loved ones, or peers. It is the Moral Duty of the First Person Singular to sit down in a quiet place and think only in terms of the Path Effect, the Random Nature of the Emergence of Self, and the Universal and Unifying Morality, while judging the justification for war. No Emperor, no King or Queen, religious cleric, dictator, President, legislative body, or even society at large, has the right to make this judgment for the First Person Singular. It is as a call from The Divine Essence.

Back to Table of Contents

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CHAPTER 9: THE _IT_ OF GOVERNMENT, PART II

### THE SIREN CALLS

THE CONSCIOUS MANAGEMENT OF SOCIETY FROM THE TOP (SOCIALISM)

There is no doubt humankind owes much to science. As recently as two hundred years ago, people could not conceive of entire cities being lit up at night, automobiles speeding along concrete highways, huge passenger aircraft flying through the air, instant and portable communications to anywhere on the planet, television, machines that can see with great detail inside a living body, telescopes that peer to the very edge of the universe, and robots that explore other planets and send detailed information, including high resolution photographs, back to earth. From the most esteemed halls of academia to the least educated of citizens, everyone is enamored with science and the methodology responsible for bringing forth all of these great miracles. Every great invention can be traced to an individual or small group of individuals consciously managing the forces and substances of nature to achieve the ends sought.

Surely, it is reasoned, if the conscious management of the forces and substances of nature can yield such miracles, then conscious management in the social sphere will yield similar miracles. Surely the conscious management of society from the top by intelligent, well-meaning, well-educated, and devoted people will yield more prosperity, a superior distribution of wealth and income, superior educational opportunities, a superior healthcare system, and much greater happiness for all, than could possibly be achieved by the presumed randomness and uncaring nature of a free market economy. In the minds of social engineering believers, it has always been a dream waiting to come true. This, in spite of a long history of failed attempts and warnings by a small group of economists that economic management from the top is unworkable and can appear to work only so long as there is wealth available to be consumed.

Undeterred, the purveyors of social engineering press onward. They insist previous experiments have failed because of this or that reason, and there is nothing basically wrong with the idea of management from the top. Even if their dreams fall short in some respects they insist, as in a lack of freedom for individuals, the ways in which it might succeed, as in low cost or no cost housing, food, and healthcare for all, etc., are far more important. They believe it is better for all if social energies can be channeled, if need be by force, in ways people at the top believe will maximize benefits for the general populace.

The Question of Planning

People who believe in the conscious management of society from the top condemn the free marketplace for its perceived lack of planning. In their minds, planning necessarily comes from the top. That means a governing bureaucracy must always be visible. Since there is no visible bureaucracy guiding the free marketplace, that surely, is proof of the absence of planning. They cannot conceive of a system of planning that springs from the bottom of the economic structure. Yet that is precisely what happens when people freely exchange goods and services at agreed upon prices.

In the free marketplace, individuals do their own planning without the help of bureaucrats. Over time they select the most highly regarded exchange media. In every niche and corner of the economy, individual decisions are made to take a job or pass it by, to establish a business or wait for a better opportunity, to buy or not to buy a loaf of bread, a can of soup, a pair of shoes, a liter of fuel, or an automobile or home. As consumers, entrepreneurs, and owners of natural resources interact in response to their mutual desires, a price edifice slowly emerges that reflects the relative desires of customers who are ready to buy, the desire and need of entrepreneurs for profit, the degree of difficulty of bringing specific goods or services to market, as well as interest rates and the value of the agreed-upon exchange media unit. Over time, the price edifice becomes very sophisticated.

Moreover, contributing decisions, to mine or not mine, pump or not pump, build or not build, produce or not produce, hire or not hire, take a job or not take a job, buy or not buy, and borrow or not borrow, are made at locations where specific knowledge and experience are at their highest levels, which is to say at the well heads, in the mines, in ore processing plants, production plants, saw mills, local banks, transportation centers, various offices, and, especially, at the individual level, whether as an entrepreneur, consumer, or laborer. From the tiniest screw used in watch-making, to the largest piece of plate steel used in shipbuilding, from the simple delivery of a newspaper to the most sophisticated of medical services, the price of every item or service in the marketplace can be anticipated with a reasonable degree of accuracy. Short-term and long-term interest rates are also market driven and understood.

Economic knowledge is not something that can be consciously gathered together and presented before a committee of bureaucrats. Economic knowledge exists only as tiny bits and pieces of information, often involving nothing more than the gut feelings of tens of millions of economic participants dispersed throughout the full width and breadth of the economic landscape. The manner in which individuals think, work, buy and sell, or barter their skills and talents, reflects their knowledge and understanding of what they desire, what is available, and what they consider to be feasible and just. The only way these myriad bits and pieces of information and knowledge can be gathered together and put to use is through a free and continually evolving price edifice, which in turn can be used by entrepreneurs to calculate product feasibility, profit and loss, the best ways of putting things together, the profitability of parts and material purchases, as well as the viability and price of the smallest to the largest of would-be projects. The free market economy is both efficient and democratic, since prices reflect economic reality and are also determined by a multitude of decisions freely made at the individual level.

The vast majority of people who call themselves socialists, including many who are highly educated and earnestly devoted to the improvement of the social welfare, do not understand the nature or importance of the price edifice. They see unsatisfied needs and wants in every direction and believe they are due to the random and aimless nature of the free market economy.

However, no bureaucracy, even with the aid of the most powerful computers, and comprised of the most dedicated and sincere public servants, can possibly duplicate the treasure trove of information that is contained in a freely arrived at price edifice. It is certainly ludicrous for anyone to believe that a bureaucrat, sitting in a plush office somewhere, could be in possession of this near infinite volume of information, or even if it was possible, would know what to do with it. To obtain the information would require monitoring what goes on in the minds of hundreds of millions or even billions of marketplace participants. The information would then have to be processed. Pray tell, how could this be done? After that, those same hundreds of millions, or even billions of people would have to be told what to do for every moment they are not asleep.

In reality, socialists do not try to replicate the workings of the market economy. Since they do not understand how it works, they see no reason to try. They simply issue orders and create bureaucracies, and hope things will move in the direction of the dreams they harbor in their minds. But without a market-driven price edifice, how can anyone know what is the best and most efficient manner of putting things together? How can the economic feasibility of this or that project be determined with any degree of accuracy? How can scarce resources be allocated to their best possible use? How can the best skills of individuals be utilized? What are the desires of the great masses, or does it matter? What would they buy if they were free to choose?

Without the price information only a free marketplace can generate, market management from the top is reduced to a gigantic guessing game and the use of force. Perhaps it is easier now to understand that when socialists try to manage society from the top, the result is always a comedy of errors, a grossly inefficient economy, and terrible unhappiness and suffering for large numbers of people.

Planning at the top then, cannot be supported by a presumed lack of planning in the free market economy. The question of planning is reduced to the question, who shall do the planning? Shall the planning come from the top under the direction of a supposedly omniscient leader or group of leaders, where the desires of the individual citizens do not count for anything and where individual initiatives are not permitted? Or shall it come from below, at the individual level, and under a system of freedom? Alas, there are still great multitudes desirous of planning from the top.

The Third Alternative

Some people speak of a third alternative. They ask, "Why not take the best of both worlds? Why not make the best use of the freely arrived at price edifice and economic calculation, while mitigating, through a variety of social programs, the most prominent failures of the free market economy?"

However, there is no workable third unconstrained alternative. To say government should be responsible for the poor, the elderly, the ill, the unlucky, and the irresponsible is to assign an open-ended task to government. There is no inherent point beyond which government should not go. Always there will be more poor, more ill, more elderly, more children, more unlucky, and more irresponsible people who need help.

Government social services are perceived as free by people who make use of them, and services perceived as free develop a need that knows no limit. Government social service bureaucracies, therefore, will always be faced with the need for expansion. Citizens will always demand the government do more, and there will always be politicians ready to respond to the public clamor. Moreover, the need for expansion makes government social service employees feel they are doing important work. It also makes them feel secure in their jobs. They want to see new clients at their window, and they want to keep the clients they already have. The last thing they want to see is the need for their services to be reduced or disappear. Their security depends on the expansion of their clientele and a continuing need for the bureaucracy of which they are a part.

Other factors will exacerbate the problem. People working and living marginally above the group receiving help will tend to gravitate into the group to take advantage of its benefits, as will people living in other states or countries. As government assumes more welfare responsibilities, recipients will feel less inclined to be responsible for their own welfare, for above all else, the government programs allow individuals to shirk responsibilities that would otherwise fall to them. Moreover, government must extract wealth from the economy to pay for the costs of its social programs, in terms of both the bureaucracies needed to provide the services, and the people receiving the services. While wealth left within the market economy is capable of generating more wealth, wealth extracted from the market economy to pay for government social services is consumed. The net result is a drag on the economy and on society at large. As the burden of heavy government takes its toll on the economy, more people find themselves in need of help, and the problem grows commensurately.

Perhaps the most powerful factor acting against the viability of an unconstrained so-called third system has to do with the question of money. Advocates of a third system will quickly act against the restraints of gold. The inability to print gold and the credit limitations of gold will frustrate their every move. They will demand the use of irredeemable fiat currency that can be created without limit. Without fail, the use of such currency will precipitate a slow to rapid descent into full-blown socialism and omnipotent government. The so-called third alternative is revealed as an illusion. It is simply socialism starting out small. It follows that any attempt to create a so-called third political system is destined to fail.

An Undesirable Consequence

There is another consequence of the government acting as a social provider that is extremely damaging. Government welfare largesse suppresses the founding and growth of privately funded charitable institutions. As big government assumes more responsibilities for the social well-being, it is natural for the general populace to feel less inclined to be responsible for the same thing. Big government necessarily taxes heavily, and frustrated citizens feel they have little left over for private charity. Big government, therefore, corrupts one of the most noble features of the human character, which is to say the desire to give an appropriate portion of one's time, knowledge, experience, and fortune to those who are truly in need. With private charity the relationship between giver and recipient is deeply felt, the funds are limited, their use carefully monitored, and their future availability questionable. Recipients will be more likely to use the donated funds and services sparingly and wisely.

Two Paths to Management from the Top

Two paths have been and are being followed in attempts to make the utopian dream of socialism come true. The first path involves the revolutionary and violent overthrow of the existing order of society followed by the establishment of an all-powerful socialist state. It is, after all, implicit in the idea of the conscious management of society that an individual, or a group of bureaucrats, must be perched at the top to tell everyone else what to do.

If large numbers of people are astonished at their sudden loss of freedom and resist the dictates of their government, then those at the top must either abandon their dream of creating a well-ordered, prosperous, and happy society, or they must force people into compliance so the dream can be realized. It is for this reason that socialist states created out of revolution and violence will always be dictatorships based on intimidation and violence.

The second path consists of the pursuit of the socialist dream through the democratic process. Though a democratic government may start out limited in scope, there is always a strong tendency for it to take on social responsibilities. Several factors, involving both politicians and the citizenry, are always at work promoting the perceived need for bigger and more involved government. Though people cherish freedom, they do not cherish the individual responsibilities that necessarily ensue. They want to pass the heavier duties associated with freedom onto the higher, collective authority of government, just as they assign the responsibilities of defending the realm and keeping the peace to the government. They want the comfort of believing the worst-case pitfalls of life will be mitigated, and those who are unable or unwilling to care for themselves will be provided the help that is needed. They want the government to educate their children, take care of aged parents, provide for family members who suffer illnesses or accidents, and take care of the poor. Economies of scale and the power to tax would seem to point toward government as the logical center for remedial action, and always there are politicians ready to champion what the populace is clamoring for.

Young children and poor, disabled, or elderly people can always be found who are in need of assistance. The socialist maxim that government, rather than private institutions, should provide for such people is accepted throughout a large part of the contemporary human community. These are enticing and powerful desires and, unless they are constrained by a strong moral system, a strong Constitution, and honest money, it is unlikely any democratic government will exist for very long without becoming socialistic to some degree.

All of the above social concerns can be addressed outside of government by voluntary organizations funded by concerned and generous citizens. But it is not enough for the socialists. They want to eliminate the uncertainty of privately funded social programs. They do not recognize that uncertainty is an essential element for the success of any program designed to help people.

When all is said and done, socialism is an immoral concept. Certain people support it only because they hope to obtain undue benefits from it, or be relieved of responsibilities that would otherwise befall them. Most others will see it as legalized theft through the political process. Indeed, that's what it is.

The Possibility for Limited and Sustainable Socialism

Since large numbers of people, often a majority, are in favor of social benefit programs, the programs can be justified on democratic grounds and as a matter of compromise and political expediency. It is, after all, an imperfect world, and morality is the art and practice of the First Person Singular getting along with all other people, not necessarily in an ideal relationship, but in a relationship that will keep the peace. As long as social benefit programs are voluntary in the democratic sense; do not wantonly betray the Universal and Unifying Morality, real and honest money, private property and the market economy; and are constrained by a system whereupon the government spends only that which it has previously obtained through a uniform taxing system, there is no reason to condemn them.

However, citizens beware! Once socialist legislation is accepted as an operating feature of government, it is difficult to contain. The same argument that brought forth the first piece of socialist legislation can be used to extend it, as well as call forth a host of new social service enactments. Socialists always want more than there is, and unscrupulous bureaucrats will try to utilize machinations involving debt, paper currency production, and other devious ideas, to satisfy the utopian dreams of the citizenry. In the complexities of a large national economy, there is much that can be hidden from view. It must be emphasized that the realization of the utopian dream can only be temporary. The conscious management of society from the top will always lead to the perversion of economic calculation, a loss of productive efficiency, large scale fiat currency production, unpayable debt, and eventual ruin.

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of the conscious management of society from the top (socialism) lure unsuspecting nations onto the rocks, there to lay them low.

THE WORD _SHOULD_

When a society is enamored with the socialist ideology, the people come to believe that everything can be accomplished through legislation. Their fantasies know no limitations. The ideas of cost and affordability are pushed into the background where they are not bothersome. If government can be persuaded to bestow benefits upon the citizenry, let the government worry about the costs. Every perceived need is assigned a _should_. Pregnant women _should_ be provided free prenatal care. Every child _should_ be provided a free education. The poor _should_ be provided adequate housing. The old and disabled _should_ be provided for, etc. The statements become a rallying cry for voters and the politicians who cater to them.

The world of perfection can be achieved, people believe, if only government officials could be persuaded to pass the right kind of laws. One after another, the _should(s)_ are enacted and become the law of the land. Smiling people put their faith in government and shun the lessons of sound economics. Bureaucracy thrives. Government can make dreams come true and magically find ways of paying for them.

The purveyors of _should_ construct a fantasy world of perfection and use it as a standard to judge what they see in the real and imperfect world. They pursue a system whereby citizens can enjoy all the benefits of freedom while pushing all of the complementary responsibilities and costs of freedom onto the government. However, as the government takes on those responsibilities and costs, it must increasingly limit the freedom of individuals, find ways of surreptitiously depriving them of their wealth, tear away at their future, and destroy the well-being of their great-grandchildren.

As the decades pass, the costs of the various _should_ programs, along with their supporting bureaucracies, escalate exponentially. Citizens watch as their government grows ever more weighty and overbearing. They see its voracious appetite for the wealth generated and saved by productive citizens. At some point, the currency presses start to turn out currency in troubling quantities, and debt is accumulated beyond the level of prudence. As additional years roll by, huge government debts are accumulated, and vast quantities of newly printed fiat currency are thrown into the marketplace and banking system to keep the economy afloat. Still, cries of various _should(s)_ reverberate from one end of the land to the other.

The purveyors of _should_ do not realize that the social utopia of their dreams can only be achieved for a brief period of time by bankrupting the supporting structure. Reality cannot be permanently overruled. Economic life is not a matter of what anyone thinks should be or ought to be. Economic life is a matter of facing reality, of working hard, saving hard, living frugally, and of accomplishing the most of what is possible given the available resources, while preserving that which will be needed by future generations. While it is true many good things flow from the pursuance of the word _should,_ a viable economic system is not one of them.

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of the word _should_ lure unsuspecting nations onto the rocks, there to lay them low.

THE WORD _RIGHT_

It is often said by people of righteous and caring intent, that in any society that calls itself advanced or modern, not a single citizen should be living in a state of dire need or want. Every child should have the _right_ to a free education, everyone should have the _right_ to a decent job, everyone should have the _right_ to affordable housing, and everyone should have the _right_ to healthcare when it is needed, and everyone should have the _right_ to adequate food.

An important clue to the validity of the above assertions is that each of them contains the word _should_. There is, however, a second important point to be made. True moral rights are neutral. They do not impose undue burdens upon other people. The _right_ to be free of threats and violence, the _right_ to have one's property respected, the _right_ to be treated with respect and courtesy by other people, the _right_ to vote, the _right_ to participate in government, and the _right_ to practice the religion of one's choice, are examples of true moral _rights_. True moral _rights_ are _rights_ that people freely grant each other that all may be treated equally and live free of threats and violence.

However, the _right_ to a free education, the _right_ to a so-called decent job, the right to a so-called livable wage, the _right_ to affordable housing, the _right_ to healthcare when it is needed, and the _right_ to adequate food, all infer that some entity must provide the wealth that is needed for the realization of said _rights_. If the wealth that is needed comes from private, voluntary sources, all is well and good, but that will usually not be the case. The general assumption is that the wealth will come from government. But government has no wealth of its own. Government will have to forcefully expropriate wealth and income from taxpayers in order that the _rights_ may be realized. So-called _rights_ that extract a forced payment from a second party are not true moral _rights_. They are pseudo _rights_. To say person "A" has a moral and legal _right_ to the wealth of person "B" is to obfuscate morality, and sanctify theft through the political process. Theft is theft, even when it is perpetrated by government.

People who tout pseudo _rights_ may sound like righteous and caring people, but they confuse both themselves and their listeners. Morality cannot be brushed aside because groups of individuals have a need for something. To try to organize a society based on need is to abandon morality and accept theft through the political process as a way of life. For every person presented with freedom from want, a second person is forced to pay, and languishes in bondage.

Pseudo _rights_ are sometimes expressed in terms of _freedom_. Self-righteous luminaries will say common people should have _freedom_ from various wants, such as _freedom_ from hunger, _freedom_ from homelessness, _freedom_ from curable diseases, and _freedom_ from ignorance, etc. It is easy for unscrupulous luminaries to hawk such pseudo causes. As they gaze at their audience, they see excited and smiling faces of people who want free or low cost goods and services. Neither speaker nor listeners give a thought to those who will be forced to bear the costs. Is it not true that any fool with a flair for words can do as much? Is it not true unthinking listeners can applaud them?

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of pseudo _rights_ lure unsuspecting nations onto the rocks, there to lay them low.

LABOR UNIONS ENDOWED WITH COERCIVE POWERS

In the minds of many people, labor unions are seen as a positive force in society. It is reasoned that if it were not for labor unions, common workers would not be where they are today. They would not have the workday or workweek limited to a certain number of hours, or the wage rates and other benefits they now enjoy. On the surface, cause and effect appear to be in place. Labor unions struggled mightily in their early days against wealthy owners of the factors of production, who seemed to care not a whit for their employees save for the labor they could extract from them.

Labor unions in the leading nations of the world have been granted coercive powers by their respective governments, whereby all people who want to work in a given trade or for a certain business or government entity must join the ranks of a labor union. Labor competition within the given trades or companies is not allowed. If the First Person Singular is a union worker and has seen his or her life improved as a result of union membership and activity, it is easy to believe the same should be true of all other workers, and that all industries and trades should, therefore, be unionized. With all of labor unionized, it is reasoned, all workers would get what is called their fair share, in terms of wages, of the proceeds of production. Alas, such thinking lacks depth and denies the free market price edifice, which is the means of freedom.

It is true that labor unions, endowed with coercive powers, can obtain benefits for their members that are above what the market would otherwise offer. They do it in two ways, either by limiting outright the number of workers allowed in a given trade, which will increase the competition, and hence price, for the favored workers, or by obtaining, via the strike threat system and labor contracts, the increased benefits sought. In either case the number of workers is restricted, in the first case directly, and in the second case indirectly. In the second case employers now have fewer entrepreneurial options that will allow them to make a profit, and therefore they have need of fewer employees.

Labor unions, endowed with coercive powers, are at war against an ironclad law of economics, which states that if full employment is desired in a specific trade or industry, the price of labor must be low enough to clear the inventory of would be workers in that trade or industry. There is an inverse relationship between the price of labor and the employment of labor. At a sufficiently low price of labor, employers will discover entrepreneurial options that will allow for the employment of all willing workers.

Some will say the unemployed of a unionized trade should seek employment in some other sector of the economy, but that would have the effect of forcing the price of labor in that sector lower. Or, if the sector was also unionized, the said worker would still be denied employment. Yes, labor unions endowed with coercive powers are able to obtain special benefits for their members, but they do so only at the expense of nonmembers who must remain unemployable in their preferred trade or industry. It is unfortunate that so many people are unable to trace cause and effect with respect to labor unions. Few people associate unemployment with the actions of coercive labor unions, yet the relationship is very strong. Of course the labor unions, in their infinite goodness, join in the cry for government to bestow benefits upon the poor and unemployed.

Whether they realize it or not, those who believe in labor unions endowed with coercive powers, are endorsing the idea that wealth accumulation and prosperity is a matter of passing laws, exercising force, and imposing contracts upon businesses that grant unwarranted benefits upon employees, all mainstay tenets of socialist ideology. They are endorsing the idea that the conscious management of society from the top, which is to say bureaucratic management, is superior to the market management of society. By doing so, they turn their backs on the very means of freedom.

Labor unions have a lot to offer, but they will come into their own only after they have been stripped of their coercive powers and become voluntary institutions. As voluntary institutions, they can help ameliorate the harsh and unwarranted treatment of employees, encourage the improvement of working conditions, and address safety and environmental issues.

All prices, including the price of labor, must be flexible and able to adjust to changing market conditions. A national economy is never static. It makes no sense to try to make prices, including the price of labor, static. Laborers everywhere must recognize that they are a part of a world labor pool and, if they want to avoid unemployment, they must maintain a competitive stance within that pool. It is the judgment of economic reality. Everyone must learn to live within his or her means and within the sphere of the real economic world. If greater rewards are desired, they must be pursued by achieving a higher level of education and skills.

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of labor unions endowed with coercive powers lure unsuspecting nations onto the rocks, there to lay them low.

MINIMUM WAGE LAWS

Minimum wage laws have the same economic impact as labor unions endowed with coercive powers. Whereas labor unions endowed with coercive powers seek to force benefits high within the specific trades or industries that are unionized, government, through minimum wage laws, seeks to force benefits high within the broad category of labor. When set at any level that will have an economic impact, the economic impact must necessarily involve the banishment of some would-be laborers from the marketplace. Operating under the requirements of minimum wage laws, entrepreneurs must turn away from those areas of endeavor that would allow them to employ people at less than the minimum wage and still make a profit. As they abandon areas of endeavor they have need for fewer employees.

It frequently happens that the very people who need to find employment even at low wages, which is to say the poorly educated, those not fluent in the language, the disabled, etc., are the ones most affected by minimum wage laws. Most would use the low-paying jobs as stepping-stones toward a better future. There is much to be learned even at low wages. The discipline of getting up in the morning, being at a certain place at a certain time, putting in an honest day's work, and showing respect to the public, peers, and superiors, are essential elements for future success. Minimum wage laws cut the most vulnerable people down, by preventing them from taking the first essential steps toward a better life.

Nonetheless, minimum wage laws are very popular. Large numbers of people believe that if minimum wages could be raised to a sufficiently high level, all people who wanted to work could find a job at the wage level so decreed and live acceptably well. Prosperity is a matter of legislation they believe, and if only government can be persuaded to pass the right kind of laws all people would be able to live happily and comfortably.

It is unfortunate such simplistic reasoning is so widespread. It denotes that large numbers of people are steeped in economic ignorance, and are unable to reason their way through even the most basic of economic concepts. As long as the voting populace is largely economically ignorant, political advantages will accrue to politicians who hawk the siren call of minimum wage laws. They will be called "champions of the common worker," see smiling faces at their political gatherings, and will win many elections. So it is that rogues, slick talkers, and the ignorant worm their way into high levels of authority.

Minimum wage rates are not determined by mathematical reasoning. There is no mathematical formula the outcome of which is a useful and beneficial minimum wage. Always minimum wage rates are set arbitrarily. It is a matter of bickering among politicians and between politicians and their constituents. There is good reason for the bickering. Though many people want minimum wage laws, they realize in the back of their minds that something is wrong with the concept.

It is easy to test the validity of minimum wage laws. If it is true there are economic benefits to be derived by setting wages at a certain minimum level, it must follow that greater economic benefits will flow by setting the minimum level slightly higher. Following this reasoning, as the minimum wage level is set higher and higher, economic benefits should increase accordingly. A point must be reached where everyone should be able to earn good wages and live comfortable lives. The question immediately arises, if prosperity is simply a matter of setting the minimum wage level high enough, why hasn't the world discovered it by this time? Poverty should have long since disappeared from the face of the earth. It's not that the idea hasn't been tried. Governments have been playing games with minimum wage rates for a long time.

It has been discovered that if the minimum wage rate is pushed too high, bitter complaints start flowing into the offices of political leaders. People are losing their jobs. People lose their jobs as entrepreneurs discover the productivity they are realizing from some of their employees is less than what must be paid for their services. If, however, the minimum wage rate is set at a level where the complaints stop flowing into political offices, it does not mean that the law is no longer causing unemployment. It simply means that people unable to find gainful employment, do not associate their plight with a minimum wage law.

Despite the wishful thinking of minimum wage law advocates, the economic consequences of minimum wage laws, if they have any effect at all, must always be negative. As minimum wage rates are set higher and higher, more and more unemployment must ensue. Extrapolating the minimum wage backward to just short of what the marketplace would otherwise allow, there is no point above which, if the law is strictly applied, it can be said that no unemployment follows. Thoughtful people will not waste their time with the minimum wage concept. It is a concept for those who believe that prosperity is a matter of legislation. It is a concept of unschooled voters and huckster politicians.

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of minimum wage laws lure unsuspecting nations onto the rocks, there to lay them low.

PRICE CONTROLS

Two types of price controls must be considered, those that would price a commodity above what the market would otherwise allow, and those that would price a commodity below what the market would otherwise allow.

When the government sets the price of a commodity above what the market would otherwise allow, usually to placate an industry and obtain its votes, the consumption of the commodity will usually be reduced. Fewer people are willing to buy the commodity at the higher price. The government, therefore, in order to prevent unemployment in the sector, must purchase and store or otherwise dispose of, the full quantity of goods that consumers are not willing to purchase at the higher price.

At the same time the government is acquiring goods it does not know what to do with, entrepreneurs are gearing up to take full advantage of the higher price. They will increase production of the commodity in question to the level that will yield them the maximum profit. Under the government edict, therefore, market consumption is reduced, while production is increased, an inherently untenable situation. Nonetheless, when politicians see there are political advantages to be gained by setting prices high, economic reasoning is brushed aside.

Effects will ripple throughout the economy. Productive capital will flow into the industry in question and away from other uses that are also important. Those people who have need of the commodity in question will have to get by with less of it, or abandon its use altogether.

The idea of acquiring and storing an endless stream of produce puts the government in a quandary. Almost anything it does with the commodity, short of destroying it, will serve to undermine the very market it is trying to placate. Sometimes, if the commodity in question is a food item, or some other item in desperate need by people who would not otherwise purchase it, the government may, in its infinite wisdom, and in order to reduce its ever-growing stockpile, bestow an appropriate amount of the commodity to those in need. In the same manner, it may bestow a gift to people in need outside of the given country. At some point, however, to avoid embarrassing accumulation, the government will have to extend its reach into the marketplace and decree production limits on the commodity in question.

When the government prices a commodity below what the market would otherwise allow, usually to placate consumers and obtain their votes, it finds itself in a quandary once again. At the lower price, demand for the commodity swells, but adequate production is nowhere to be found. Experienced entrepreneurs know better than to produce something at a loss. Now the government must choose. If it tries to force the industry to operate at a loss, investors will quickly withdraw their capital from the industry in question and the government will have to take over the industry or be defeated. An alternative is to subsidize the producers to make up for the losses they will incur if they were to sell their product at the artificially low price. It does this most easily by buying the commodity at the market price, then reselling it at the controlled (lower) price.

In both cases, taxpayers must absorb the cost of the programs. They are told the programs are for the good of the nation. While such practices are outside the confines of a moral government, they find purpose in an immoral government. Politicians reap enormous benefits in terms of votes, and beneficiaries receive more than is their due. It is a cozy arrangement. It works because the favored beneficiaries, whether producers or consumers, are a focused group. Their votes flow to the politicians somewhat as a package. The taxpayers, however, find it hard to complain. They are dispersed and disorganized, and may be unaware of what is happening. What ire or awareness there is, does not trouble the politicians. They see votes coming their way, and that is all they care about.

A variation of the above is when the government decrees price caps on everything. It usually does this when general market prices are increasing rapidly in response to a previous and/or concurrent expansion of the government controlled fiat currency. In effect, the government tries to outlaw the consequences of its own actions. The idea that a complex market can operate on capped or fixed prices assumes the marketplace can operate as a static entity. But the marketplace is anything but static. It is strongly dynamic, especially in the face of rampant currency production. Changes in supply and demand for countless millions of items are taking place all the time. When the countless changes can find no expression in terms of increasing prices due to currency inflation, one by one the prices will be recognized as unrealistic. Profits plummet and the producers stop producing. Unemployment climbs. The government must then back down and remove the price caps or seize control of all industries.

In tumultuous times, large numbers of people will demand government-imposed price caps; but the consequences, alas, will never be to their liking. Price caps are a good example of the cure exacerbating the disease.

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of price controls lure unsuspecting nations onto the rocks, there to lay them low.

GOVERNMENT AS THE INSURER OF LAST RESORT

Many people believe the government is a source of infinite wealth. They believe wealth flows from a spigot, and the government can turn the spigot on and off at will. When they request wealth from the government because of some need or calamitous event, they are merely asking for what they feel they deserve and what they have a right to expect. All the government has to do is to turn on the wealth spigot and give them what they want. This belief arises naturally when the government in question has had a longstanding and open-ended authority to print currency and issue bonds. It is as if the government can generate wealth without effort. It is, therefore, easy for people to believe it is entirely proper for government to come to the rescue in the case of dire needs or calamitous events.

People see government not only as the insurer of last resort; they see government as a free insurer. Over time, both private citizens and business entities find ways of making the maximum use of this free insurance. People and business institutions are able to turn away from responsibilities they would otherwise be forced to shoulder. Now the major banks can engage in speculative market activities and risky loans without having to worry about a run on their reserves. The government will always come to their rescue. Now farmers need not worry about buying crop insurance. Now communities may locate in flood plains without worrying about flood insurance. Now people may build their homes on the seashore without having to worry about storm insurance. Whenever there is a flood, tornado, hurricane, or earthquake, etc., the government will always be there to help.

People see the government as their benefactor and do not look beyond it. They do not worry about the issuance of bonds and the printing of new currency. They receive the help they need. The politicians who lead the way with the government support receive accolades from the grateful beneficiaries and will also receive their votes come the next election. However, the government's ability to issue bonds and print currency grossly distorts the picture of what is happening.

Government is not a wealth-creating entity. No one should see government as a benefactor. Everyone must learn to look beyond the veil of government and see the real source of wealth. The only real source of government wealth is wealth it is able to extract from the general populace. Now the picture becomes clear. Those in distress want the government to confiscate wealth from the general population of taxpayers, and bestow the proceeds upon them so they may be relieved of their distress. But this poses a serious moral issue. Morality does not take a vacation when misfortune strikes. What makes people think they have a right to reach into someone else's pocketbook, whether directly or indirectly through government, whatever the circumstances? Misfortune aside, is not this practice a clear example of theft? Is the word theft somehow cleansed of its opprobrious connotations simply because the government is the agent for the confiscation of wealth? Everyone must remain clearheaded when they view the actions of government. No institution stands above morality, nor are there any special situations that will exempt government from the rules of the Universal and Unifying Morality. There are only two words that are appropriate to describe the situation whereupon person "A," whether distressed or not, interacts with politicians to forcefully confiscate wealth from person "B," so person "A" and those in government may enjoy the benefits thereof. Those two words are _conspiracy_ and _theft._

Just as the legendary sea nymphs lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of government as the insurer of last resort lure unsuspecting nations onto the rocks, there to lay them low.

LIVING BEYOND THE MEANS

Living beyond the means is always a temptation for both individuals and nations. There are many ways for individuals to live beyond their means. Currency can be borrowed from friends or relatives, homes can be mortgaged, funds can be borrowed from banks, and most alluring of all, in some societies credit cards can be easily obtained and used to accumulate debt. Time, however, will always work against those who live beyond their means. The day will surely arrive when creditors demand payment, and if the payments are not forthcoming, debt-ridden individuals will have their ill-gotten property taken from them. They will be forced into the embarrassment and shame of bankruptcy. They may even lose their homes. Though the story ends sadly, it ends justly, usually within a brief timeframe, and with little consequence to others who are more frugal and responsible.

Unfortunately, in the case of nations, things are quite different. Most nations possess tools that will allow them to live beyond their means for many decades. The two most vital tools are the authority and ability to create paper currency without limit, and the authority and ability to accumulate debt without limit. When creditors come calling or payments come due, the government simply prints more currency or issues more debt to pay its obligations.

All governments have an inherent tendency to spend beyond their income, and if there are no moral, organizational, or Constitutional restraints powerful enough to hold them in check, the vast majority of governments will opt to do it. The use of currency production and debt accumulation will prove irresistible. Voters and politicians will interact to build a system whereupon large numbers of people can enjoy the good life by employing the machinations of paper currency production and currency depreciation to surreptitiously steal wealth from the pockets, purses, banking and investment accounts of the general populace, and robbing future generations of their righteous expectations by imposing massive debt obligations upon them.

The support for today's profligate spending has to come from somewhere. Outright taxation is too honest and direct, and would never find favor with the voters. However, the roundabout way of taxing via currency printing is not understood by most people, and when benefits are at risk, most people are willing to look askance at the debt they are bequeathing to their offspring. When government is given, or usurps, the authority to print currency and accumulate debt, moral behavior and fiscal responsibility are sent into exile. Godliness is nowhere to be seen.

A central government that enables itself and its citizens to live beyond the means is engaged in deceit, fraud, theft, and delusion. Such a system may go on for decades, but will eventually come to grief as currency production and debt becomes so rampant and obvious that even the most naive will come to understand the nation's financial system is doomed.

The situation is analogous to a construction crew building a skyscraper where sound leadership is lacking. There is no one to tell the construction crews when to stop adding floors. A point is reached where workers stop looking down. To look down is too frightening. Everyone develops myopic vision and can only look up. Everyone's well-being depends on adding more and more floors. One floor will be funded by debt, the next by currency production, the next by debt, and the next by currency production once again. Surely the day will come when something down at the bottom will buckle and give way.

The use of irredeemable fiat currency is a feature of an out-of-control, omnipotent government that has abandoned the concept of government as a component of the division of labor. It is a feature of a government that has divorced itself from the citizenry to become a self-justified and self-sustaining institution. Irredeemable fiat currency production provides politicians with a means of buying their way into high seats of authority, election after election. Now government can extend its tentacles of authority in every direction. Now it can create social programs that will make citizens dependent upon government largess. Now it can build and maintain a large army to glorify its image and intimidate its neighbors.

However, the fact that irredeemable fiat currency can be created without limit is precisely what makes it a disastrous choice. Money can fulfill its function only as it remains scarce. As government makes fiat currency more plentiful, it undercuts the function of currency and destabilizes the price of everything that is bought and sold in terms of it. This process can continue for a long time but must eventually result in economic and social breakdown as the artificial currency loses its usefulness and depleted tomorrows arrive on the scene.

The Forced Use of Artificial and Dishonest Fiat Currency

Examined closely, it is seen that the forced use of artificial, dishonest, and irredeemable fiat currency through legal tender laws is deeply criminal. Citizens are forced to exchange goods and services that have intrinsic value for an exchange media that has no intrinsic value. Hence, all exchanges are coerced and fraudulent. They violate the Providential Laws of Reality and Truth as well as important tenets of the Universal and Unifying Morality. Governments that force their citizens to use an irredeemable paper currency capable of being printed in unlimited quantities are rogue governments no longer deserving of support. Such governments should be forcefully assailed until the situation is corrected.

Printing Fiat Currency Does Not Create New Wealth

Irredeemable fiat currency is not the same thing as wealth. Fiat currency does not equal wealth. Wealth does not flow from currency printing presses. To say it does is tantamount to saying that homes, heating and cooling units, clean water, food, automobiles, and roadways, etc., can be printed; and, if that were true, it would be well understood by this time, and poverty would have long since disappeared from the face of the earth.

Irredeemable fiat currency represents wealth. The distinction is important. When government prints more paper currency, it is not printing more wealth. It is merely printing more of that which represents wealth. What are the ramifications?

Fraud and Theft at the Currency printing Press

Intuitively, a newly printed, non-replacement unit of fiat currency is not the same thing as a unit of paper currency that has been worked for and saved. A unit of currency that has been worked for and saved embodies the effort that went into earning it. It represents a measure of hard work, whether physical or mental. It represents real and honest value. If the currency presses were turned off and left off, existing paper currency units would eventually assume an honest and predictable representation of wealth and could be honestly and trustfully exchanged for all goods and services. Such an economy might thrive until the currency presses were turned on again

But what value is embodied in a non-replacement unit of fiat currency fresh off the printing press? Has it been worked for? Has it been saved? The answer, in each case, is no! The new unit of currency represents no value whatsoever. It is simply a piece of fancy paper with fancy graphics printed on it. It is meant to deceive. Its only value is its intrinsic value, which is next to nothing. It would amount to the heat value derived from burning it in a campfire, or for someone to use as a wipe at the toilet.

How then, as the newly printed unit of currency is spent, is it able to represent value that it did not have previous to its spending? At one moment, it is a valueless piece of paper; and in the next moment, it may be exchanged for valuable goods and services. How can that happen? It can only happen because, at the moment of exchange, a measure of value has been hijacked and taken away from the value represented by previously existing currency units. Both fraud and theft have occurred. The spending party has obtained goods and services beyond their due. The spending party has obtained goods and services in exchange for something that had no value previous to the exchange.

The reference to currency rolling off the printing presses, it must be noted here, is mostly a figure of speech. In reality, most central governments do not print up large sums of paper currency. They merely make entries into the ledgers of their central banks and treasury departments, but the effect is the same. As new fiat currency is injected into the economy, a redistribution of wealth must take place. Wealth in real terms must flow out of previously existing paper currency, as well as all assets denominated in the given paper currency, into the newly created currency. Owners of the previously existing currency and owners of assets denominated in the given paper currency are thereby victimized. They are the victims of robbery as surely as if a deadly weapon is used in the process. This kind of theft is easy to commit because, in a given country, all currency units look the same. Aside from appearing new (currency units printed to replace worn-out stock are also new) who can tell the difference between newly created currency and previously existing currency?

Can a unit of currency be exchanged honestly and trustfully, under a system where the government is printing currency at will? The answer is no! It cannot be exchanged honestly and trustfully because nobody can be sure of the value it represents today or will represent tomorrow. No one knows how much dilution has, or will, take place. All exchanges, therefore, become a gamble and if the currency printing continues, the national economy will eventually lose its viability. Currency printing by the government is little different from currency counterfeiting by individuals. Both involve swindle. The only difference is one is legal, and the other is illegal.

Money must be honest and true to its purpose. It can perform its function only as it remains scarce. The more economic calculation is based on a true understanding of the value of the exchange media and the state of the nation's wealth, the better the economy will function to provide for the needs of all over the long term. Wealth cannot be created by such a simple means as printing currency. Paper currency represents wealth. It does not and cannot equal wealth.

Fiat Currency Inflation

In contemporary times, pseudo economists and socialist politicians have largely succeeded in redefining the word inflation. Many decades ago, everyone understood the word inflation, in the economic sense, referred to the excessive production of paper currency along with the excessive issuance of credit by the nation's banking system. The word had opprobrious connotations, and for good reason. People of earlier ages, when printing presses capable of large scale currency production were first developed, were more familiar with what printing presses can do to a nation's currency. But the pseudo economists and the socialist politicians wanted to use paper currency production as a means of promoting their social agendas and controlling interest rates. Before they could do that, they had to change the public perception of what the word inflation meant. Over a period of several decades, they succeeded famously.

Most people now accept the word inflation as meaning a general upward trend in prices. In most parts of the world the great masses, popular politicians, the most prominent of economists, and all of the mass media, now use the word inflation in that sense. The meaning of the word inflation has been changed from the fact of inflation, which is to say, an increase in the quantity of currency and credit, to one of inflation's most visible consequences, which is to say, a general upward trend in prices. The consequences have been profound.

Nowadays, people speak of oil inflation, electricity inflation, health services inflation, educational services inflation, water inflation, building materials inflation, milk inflation, meat inflation, fresh produce inflation, and the inflation of a million and one other items. When people associate the word inflation with the increase in prices of a host of different goods and services, they enter into a world of confused thought. As they try to trace the cause of inflation, they are likely to blame it on a shortage of goods or the avarice of unscrupulous merchants. Politicians join in the chorus. They rail against inflation and promise to fight it with every ounce of strength they have. Anger is directed toward victims and away from the true culprit, which is the nation's central bank and government. From the highest reaches of academia to the most humble wage earner, understanding is lost. There is a grand befuddlement.

Amazingly, even the government bureaucrats who are directly responsible for the currency inflation are caught up in the befuddlement and seem to have no understanding of the great harm they are doing when they join in the chorus for more spending and more currency production. They see no connection between their central bank's issuance of new currency and the increased prices. They see only the immediate results of their actions, which are to their liking. They are able to provide their constituents with benefits they would not otherwise be able to provide, and curry votes they would not otherwise receive.

If people would only take time to stand back and engage in a small amount of quiet thought, most would come to understand that a general increase in prices would not be possible without an increase in the quantity of currency and credit, which is inflation. The upward trend in prices is not happening because goods and services are becoming more valuable, it is happening because currency units are losing their value as the government, through its central bank, makes them more plentiful.

Fiat Currency Inflation and Fractional Reserve Banking

Under a system of irredeemable fiat currency and a deficient regulatory environment, commercial banks are able to loan out multiples of what savers have deposited. Acting collectively, the banks effectively place all of their customer's deposits into a reserve fund. If experience dictates that a ten percent reserve fund is sufficient to satisfy the bank's need for cash and the needs of customers who want to make occasional withdrawals, that means the banks can loan out anything under nine parts for each one part held in reserve. If, for instance, private and business entities should deposit one million units of currency into commercial banks, the banks could, conceivably, loan out nine million units of currency credits. As the loans are repaid, the banks are enriched. Though fraught with trickery and deceit, it is a temptation that is hard for bankers to resist.

In addition to enriching themselves, the commercial banks have put themselves into the business of credit creation. The commercial banks have created up to nine million units of credit that did not exist before. In effect they print currency, just as central banks do. If a central bank exists that guarantees member banks reserve funds, then the commercial banking sector's power to make loans and create credit is virtually without limit.

Fractional reserve banks are big players in the economic activity cycle. Small waves and undercurrents of instability are always operating throughout the full depth and breadth of the national economy. When government-sponsored central banks create new currency for political purposes, the new currency creates a wave of economic activity. In the process, the currency eventually finds its way into the commercial banking system.

Even small waves of economic activity will be exacerbated by a commercial banking system capable of creating large sums of new credit based upon a limited reserve fund. On the upswing of a wave, more funds will flow into the commercial banks. Several multiples of the deposited funds flow out of the bank and into the hands of borrowers to exacerbate the upward surge of economic activity. The wave becomes larger still. However, just as wealth cannot be printed, neither can it be created through the machinations of fractional reserve banking. Because the upsurge in economic activity is based on false information regarding the real-wealth state of the nation, the upsurge must come to an end.

The fraudulent nature of fractional reserve banking is most easily understood in terms of gold. If, for instance, savers should deposit one million units of gold into commercial banks, the banks could lawfully, under a ten percent reserve requirement, loan out approximately nine million units of gold. But where would the nine million units of gold come from. Only one million is held in reserve. Conceivably, the banks could loan out nine million paper claims to the gold held in reserve. In a fiat currency economy they deal with paper claims (credit) all the time. However, borrowers borrow only in order to spend. As the paper claims to gold are made use of, the banks would have to exhaust their reserve fund to redeem only the first million claims. At that point, the banks would have to close their doors, and the holders of the remaining eight million claims would be left out in the cold, as would all bank depositors and shareholders. Reality rules in a gold economy.

If the First Person Singular is interested in the maintenance of economic and price stability, she/he must work untiringly to have the kind of fractional-reserve banking that enables bankers to create vast amounts of new credit outlawed. Fractional-reserve banking is not only a major contributor to price instability; it introduces illusion into economic calculation and brings forth mal-investment of capital, mal-placement of labor, and a general diminution of structural economic efficiency. Though bankers may scream in protest, their motives are selfish. They make their fractional-reserve profits by trickery, deceit, and fraud, and the credit they create is destructive of the social well-being.

Fiat Currency Inflation, Surreptitious Debt Depreciation, and the Expropriation of Savings

Over time, an undue increase in the supply of currency and credit, usually involving an artificial lowering of interest rates, will result in a general increase in market prices for all goods and services. This is not to say that all prices will go up at the same time, the same rate, or to the same degree. Due to market dynamics, some prices will increase sharply and quickly, while others may go up only slowly. A small number may not go up at all or may even decline. The general trend in prices, however, will be in the upward direction. Given fiat currency inflation, prices generally do not go up because the various goods and services available in the marketplace are becoming more valuable; prices go up because the paper currency used to purchase the goods is becoming less valuable. As the quantity of currency is increased, the marketplace, over time, will assign a lesser value to each unit of currency. Over time, it will take more currency to buy things. If, for instance, there is an approximate five percent increase in prices over a period of one year, it is most likely because, over the same time frame, each unit of currency has lost approximately five percent of the value it previously represented.

When a nation is burdened with substantial amount of private, corporate, and government debt and is engaging in currency inflation, the consequences can be horrendous for savers and creditors. When the national currency is being debased, which is to say, when the value represented by each unit of currency is in a state of decline, a commensurate portion of the value of private, corporate, and government debt also vanishes into thin air. If, for instance, as in the previous paragraph, each unit of currency has lost five percent of the value it previously represented, it means that all bonds denominated in the paper currency have also lost the same five percent of the value they represented. In real value terms, five percent of the value represented by the private, corporate, and government bonds has simply vanished. Over a period of a half-century or three-quarters of a century of currency inflation, well-nigh one hundred percent of the value the bonds represented at the beginning of the currency inflation may be eradicated.

The same situation holds true for small savers who have saving accounts at their local bank. Surreptitiously, like a thief in the night, government slowly expropriates wealth in real terms from their hard-earned savings. When savers have need of their currency, they find it has a lower purchasing power than it did when they trustfully placed it in the bank for safekeeping. It is not hard to see that a crime is being perpetrated. Creditors and savers are having a portion, and over time it can be a large portion, of their wealth stolen from them.

Granted that, in terms of numbers of monetary units represented by each bond or held in each savings account, nothing is apparently amiss. Each bond is still denominated by the same number of monetary units, and each savings account still has the same number of monetary units in it. Indeed interest will add to the total. That is what makes the process so deceptive. It is the value of the monetary units that is being debased.

It is not that the deception is hidden from view. People have but to open their eyes to it. When government debt becomes burdensome, and government does not want to consider debt retirement through honest payment, it can reduce its debt in real value terms through fiat currency inflation. To the degree the currency is debased, value in real terms flows, unseen, out of every government instrument of debt, and the government's debt burden is thereby reduced.

Rogue and immoral leaders have made government the agent for the depreciation of its own bonds. They have rendered all of the government bonds fraudulent. They have stolen wealth in real terms from every savings account. They cheat the very people who stand between the central government and its own bankruptcy. They have deceived the public and have made fraud a policy of government. They have turned the central government into a criminal institution. Aside from method, there is no essential difference between the government stealing from victims via currency depreciation, and thugs in the night who forcibly relieve their victims of a portion of their wealth. Though the methods and perpetrators are different, the crime is the same.

All of the important governments of the world engage in the above practice. Yet, hardly a whimper of protest is heard. Either people are too unschooled to understand what is happening, they are state worshipers who believe their government is above morality, they are afraid to be among the first to cry out in protest, or, as is probably the case, they recoil from the very painful adjustment the nation will have to endure when the central government is forced to stop printing irredeemable fiat currency. Such fear is understandable, but vain. The sooner the necessary corrections are made, the better the chances are that the currency can be saved. If nothing is done, a time will surely come when the debt is so great it becomes unsustainable even with the most skillful use of skullduggery and machination. The currency presses will run so wildly that even the most naive of citizens will understand the national paper currency and everything denominated in it must be abandoned as a store of value. The economic structure will then come crashing down. Paper denominated wealth will vanish and the nation will descend into economic and social chaos.

In banking, there is a tacit and solemn understanding on the part of borrowers that what is borrowed will be paid back in full along with whatever interest is due. It is one of the things that keep the market economy running smoothly. There is no reason to exclude indebted governments from this assumption of honesty. Government sets at the top of a nation's economic and moral hierarchy. It sets the standard of behavior for everything below it. When a government debases the nation's currency and debt, it is engaging in racketeering and exemplifying a behavioral standard that is at the level of mobsters and thugs. Surely, nothing good will follow from it.

The Bequeathing of Debt to Future Generations

Short of financial breakdown, there is no intrinsic limit to the amount of currency an omnipotent government can print and offer to the loan market. Also, short of financial breakdown, there is no intrinsic limit on the amount of debt that can be accumulated and continuously rolled over by individuals, business entities, or the government itself. As government debt is carried forward, it is increasingly placed upon the shoulders of future generations. It is an easy thing to do, since the victims of this variation of theft are unable to object to it.

A debt structure that is continually rolled over as it is increased is one of the hallmarks of a perverted and criminal government as well as a corrupted and intellectually lazy citizenry. Such a government is unworthy of anyone's respect or support. The people at the top should be brought down and held to account for their criminal acts. The citizens of a nation that lives on credit and leaves payment for future generations should bow their heads in shame. What dastardly deed exceeds stealing from one's own progeny? Surely, when the children grow up and discover they have been burdened with unpayable debt and a doomed economy, they will revolt, and justly so. In the throes of hardship, even the most forgiving will find it difficult to think kindly of their corrupt and selfish forebears.

Fiat Currency Inflation and the Manipulation of Interest Rates

In an economy based on reality, honesty, and sound money, the only wealth available to the loan market is wealth that has been saved by individuals or business entities. Over time, would-be savers and would-be borrowers reach an agreement that at a certain interest rate, a certain amount of wealth will be made available to the loan market. Higher interest rates will generally call forth an increased response from savers, but a lower response from borrowers, while lower interest rates will generally call forth a decreased response from savers, but an increased response from borrowers. At the agreed upon interest rate, supply and demand find unity.

Interest rates must also be tailored to specific cases. Such things as immediate risk, future uncertainty, and the timeframe of the loan will also be determining factors. The practice of continuously rolling over debt is scorned by creditors and penalized by the imposition of higher interest rates on any new loans. It is an indication debtors are unable or unwilling to pay off their loans as promised. In an honest economy, money available to the loan market is always finite, discipline is intense, and the Providential Laws of Reality and Truth, and the Universal and Unifying Morality prevail. Everyone understands that funds borrowed must be paid back, along with interest and within the allotted time frame. Violators, including governments, are quickly weeded out to make room for honest borrowers. Future generations are not unduly burdened with debt.

However, socialist politicians and large numbers of socially inclined citizens are always impatient with interest rates that are determined solely by savers and borrowers. They reason that if interest rates were lower, more people would be able to borrow money to purchase homes, household goods, clothes, and automobiles, etc. The lower interest rates would produce a surge in economic activity as producers respond to the increased demands for goods and services. More people would be put to work, and everyone would benefit. In short, high interest rates stand in the way of prosperity, while low interest rates open the door to prosperity.

However, if interest rates were simply lowered by government fiat, economic reality would quickly assert itself. Some savers would be encouraged to withdraw their money from the loan market and invest it elsewhere, with the result that there would be less, not more, money available to those who would borrow. In another approach, government could tax money from the citizenry and inject it into the loan market. But politicians advocating such an idea would quickly feel the wrath of their constituents.

Politicians do not enjoy having their plans and ambitions thwarted by unappreciative taxpayers. The unscrupulous leaders, therefore, are constantly on the alert for ways and means whereby they can extract wealth from the citizenry without eliciting organized or highly visible resistance. One way open to them is to claim and utilize the authority to print paper currency without constraints. By printing additional paper currency, the politicians gain in two ways—one direct and the other indirect. Directly, they simply use the new currency to pay for government operations, including operations that will benefit their own political ambitions. In a more indirect fashion, the new currency will appear in the banking system as though it represented additional savings, and will have the effect of pushing interest rates lower than they would otherwise be.

It is a scenario most politicians find irresistible, especially when times are hard, and many people are unemployed and in a state of despair. When interest rates are held artificially low via currency production, economic activity increases to the pleasure of all. Politicians boast they have created jobs and have put the economy of the nation on a sound footing.

More currency also flows into the government coffers in the form of taxes. Government leaders have what they are looking for, more funds to fuel their political ambitions, with an absence of large scale taxpayer resistance. Alas, the good times cannot last. Manipulated interest rates are always part of a larger fiat currency economic structure. Such structures will always lead nations into downward spirals.

There is a great contradiction at work with the socialist maxim that interest rates should be held artificially low to fuel a more vigorous economy. The socialist politicians believe they are helping people and business entities by providing them with easy credit. After all, the easy credit allows more people to enjoy the essentials of life, and businesses to more easily expand their operations. However, the artificially low interest rates penalize savers, and destroy the incentive to save. Without an adequate reward for saving, many people, especially the elderly, lose the ability to take care of themselves, and business directors watch with dismay as their reserve funds, out of which they must pay their employees and fund their product development programs, etc., slowly wither away. Without a reward for saving, wealth must be consumed to cover day-to-day expenses. An economy that does not adequately reward savers is an economy headed toward bankruptcy.

Fiat Currency Inflation and the Corruption of Economic Calculation

Meaningful and honest economic calculation is the heartbeat of every modern and workable economy capable of bringing prosperity to a hardworking populace. With a viable and honestly arrived at price edifice, every item of produce and every service is, over time, assigned a narrow range of prices. The prices reflect both the desirability of the item or service in question, and the degree of difficulty in making the item or service available in the marketplace. Prices are, therefore, economically meaningful. Businessmen and women can use economic calculation to determine project feasibility or profit and loss. Private individuals know what to expect when they have need of something. They know what they can afford and what they cannot afford. Everything makes economic sense, and the system becomes very efficient. Scarce resources are put to their best possible use and economic reality prevails, though it may not always be to everyone's liking.

The free marketplace also calls forth a consistent and sound money that is not manipulated behind the scenes. Just as buyers of goods and services want to know the goods and services they are buying are of good quality and honestly offered, so do the sellers of the goods and services want to know the money they are, in a sense buying, is of the highest quality and is similarly offered. To be sure, there is no such thing as perfect money, but the unhampered marketplace will always call forth the best money that can be found. Invariably, it will choose gold.

However, as a central government becomes more socialistic and dictatorial, it leaves honesty and gold behind. The idea of government as a component of the division of labor is cast aside and forgotten. The use of gold as money is outlawed, and indeed the ownership of gold may be outlawed. Fiat currency is foisted upon the public, and government expenditures not covered by taxation are paid for through currency printing and the issuance of debt. Economic reality is abandoned and economic fantasy is embraced.

A central bank is assigned the task of keeping interest rates artificially low, so both individuals and business owners are more easily able to obtain loans. Less of the currency available on the loan market is currency someone has worked for and saved, and more of it is currency fresh off the printing presses. Interest rates are lowered as the new currency is injected into the banking system, the same as would happen if there were an increase in savings.

The difference between the old currency and the new currency is not visible to the public. No one is able to tell the difference between a unit of currency that has been worked for and saved, and a newly printed unit of currency. It looks the same and spends the same. Indeed, most people may remain completely unaware of any increase in the currency supply. The workings of government, they feel, are beyond them, and they make no effort to understand what is happening to their currency.

More people are able to borrow currency to make initial payments on homes and automobiles. People start buying more of everything. Commercial interests notice the increased demand for goods and services. New factories are constructed, old factories are enlarged and modernized, and additional workers are hired to staff them. The unemployed find work while others enjoy pay increases. They, in turn, spend to add to the good times. The effects reverberate throughout the economy. The easy availability of credit pushes economic activity to a height it would not have otherwise achieved. The new currency obscures reality and leaves everyone giddy.

Artificially low interest rates encourage individuals and businesses to accumulate debt they would not otherwise dream of accumulating. Home construction booms, and auto plants hum with activity. As economic activity increases, additional tax currency flows into government coffers at all levels. Cities are able to build beautiful new sports stadiums and grand promenades. States and provinces build beautiful new highway systems. Everyone enjoys the sense of additional wealth.

The increased economic activity is also a boon to politicians seeking voter approval. The politicians say they have "created jobs" and are "on the side of the common working people." Politicians are able to expand their power and offer more benefits to voters in order to secure the voter's approval at the next election. The luminaries are applauded wherever they appear. Everyone is anxious to shake their hands and pat them on the back. The new currency puts smiles on the faces of citizens and politicians alike.

The economic boom, however, is an artificially induced boom fueled by printing press currency and debt. Economic decisions are based on the illusion of wealth rather than the fact of wealth. The new currency has falsified economic calculation and induced error into all of business activity. The errors, however, are in the direction of increased economic activity. Everyone is happy. The small number of detractors are not listened to. Few people are aware that, in the future, all of the errors will have to be corrected because the wealth that is needed to support them does not exist.

The Monetary Inflation Time of Illusion, and the Economic Activity Cycle

When the government creates more paper currency, it is not creating more wealth. It is merely creating more of that which represents wealth. Though wealth does not flow from currency printing presses, the illusion of wealth does. Interest rates are held low through connivance rather than hard work and saving. The surge in economic activity is, therefore, based on fantasy and false information. The easy availability of currency has caused people to believe their wealth, as well as the nation's wealth, is greater than it really is. The happy times are based on the illusion of wealth brought about by paper currency and credit expansion and are characterized by inappropriate purchases, mal-investment and mal-placement of labor.

In the future, all of the errors will have to be corrected, for the prosperity is an exaggerated and artificial prosperity that the real and true financial state of the nation is not capable of supporting long term. Nonetheless, everyone enjoys the spending spree. False economic data leads everyone astray. People live only for the present and do not worry about the day when reality will reassert itself. Honest and meaningful economic calculation is nowhere to be seen.

As the new currency enters into circulation, the wealth represented by previously existing currency must enter into a state of dilution. Slowly but surely, wealth is redistributed away from the old currency and toward the new currency. What makes the printing of currency so attractive to politicians and citizens alike is that the redistribution of wealth does not occur at the moment the newly created currency is exchanged for products or services. Unless it is anticipated, which is usually not the case, the redistribution of wealth happens only slowly over time. For a period of time, therefore, which may extend for many months or even years, it is as though new wealth has been added to the economy.

The increased economic activity and the ramifications that ensue, between the time the new paper currency is introduced into the economy and the time the new currency is fully integrated into the economy in terms of price and interest rate adjustments, may be called the _Monetary Inflation Time of Illusion_. The allure of the _Monetary Inflation Time of Illusion_ is, without a doubt, very powerful to politicians and citizens alike, for it encourages everyone to live beyond their means.

Most people do not see their apparent increase in wealth as being illusory or temporary. Early in the time of illusion, more people can afford to buy homes they could not previously afford. More people can afford to buy automobiles they could not previously afford. More people can afford to travel to places they could only dream of traveling to before. More people can afford to dine in restaurants and attend plays and concerts. To the people concerned, these things are not illusions. They are real! Most people find more joy in their lives and feel they are living in good times. Egos are also inflated.

The apparent increase in wealth, however, is not real. The new monetary issuance has lulled the population into a state of monetary intoxication and has caused them to spend beyond their means. While it may be true the additional large homes, productive resources, additional infrastructure, and new social programs generated by the new currency, constitute an apparent increase in capital and an apparently improved state of well-being, it is capital of the wrong kind and an improved state of well-being that can only be temporary. As the new currency is integrated into the economy and time works its will, it will be discovered that the large homes, additional productive resources, infrastructure, and new social programs are unaffordable and must be downsized or abandoned.

The _Monetary Inflation Time of Illusion_ is only a temporary phenomenon. The euphoria cannot last. The marketplace has a way of recognizing and adjusting to the increased quantity of currency. When entrepreneurs see a surge in their business, they can react in several ways. Small business owners can hire more people and expand their shops, or they may choose to raise the price of their goods or services to offset the increased demands from their customers and would-be customers.

Manufacturers can utilize their plant or office space and production equipment more effectively by hiring additional workers and running a second or third shift. They might even expand their plant and office space and buy addition production equipment. An important option all commercial interests retain is to increase the price of their goods and services, such that the new and higher price will partially or wholly offset the increased demands of their customers.

In normal times they would not be able to increase their prices without seeing a commensurate decline in sales. However, in times of paper currency inflation, they can demand and receive the higher prices without a decline in sales. As a result, all prices, including the price of labor, generally trend upward. Over time, as the new currency is slowly assimilated into the economic structure, the positive effects of the new currency will turn negative. Now the consequences of the higher prices must be dealt with.

The higher prices stun consumers. They discover they are not as wealthy as they previously thought. They cut back on their spending, withdraw bank deposits, and concentrate on paying off their debts. The economy goes into disarray. Entrepreneurs also, now see the previous expansion as a mistake. Whereas previously, adjustments were made in the positive direction, now adjustments must be made in the negative direction. Entrepreneurs must cut back on production and lay off workers.

The new currency creates an effect similar to a wave on the ocean. First there is an upside, and then there is a downside. The upside is the euphoria everyone feels while the illusion effect is in place. There is more spending, and there are more and better jobs. Everyone is happy.

At the peak of the wave, however, the higher prices force people to confront the fact that they are not as wealthy as they once thought. The higher prices slow the economy, neutralize the euphoria everyone has felt, and slowly turns the euphoria into anxiety. The downside of the wave commences when people are forced to deal with the higher prices. People discover they have spent, built, and hired, beyond their means.

On the down side of the wave, everything works in reverse. Bank depositors have need of their funds and withdraw on a large scale. Many borrowers are unable to make payments on what they owe. Reserve funds are quickly depleted leaving the banks without operating capital. All lending ceases as banks struggle to maintain their solvency. Unless the central bank steps in with more currency creation, many banks will sink beneath the surface and take the hard-earned savings of many trusting savers and investors with them.

This cycle may take many years to unfold, and can be repeated many times. People generally understand that so-called "easy currency" can bring prosperity, but are too unschooled to associate the ensuing economic contraction with a currency inflation that may have occurred many months or years earlier. The economic contraction is explained in many popular ways. Mass media luminaries always tout shortages as being the cause of higher prices. They never find the courage to explain to listeners that the higher prices are the result of a reduced purchasing power of the national currency. Many people blame the greedy merchants for increasing their prices. The merchants are accused of "price gouging" and of taking advantage of hapless customers. Bankers who must restrict their loans are accused of being currency hungry and uncaring. People support the inflationist politicians with their votes, but do not blame them or their own avarice for the economic downturn that must follow every inflation-induced expansion.

Though it may sound like a contradiction, the boom phase of the cycle is the error phase of the cycle. That is when people are tricked into believing the national and individual wealth is greater than it really is, and they act and spend accordingly. The depression phase is the necessary correction phase. That is when people discover they, as well as their nation, are not as wealthy as they once thought. Now they must learn to act and spend within the confines of a new reality.

As the above cycle is repeated time and again, long-term errors accumulate and become increasingly difficult to overcome with more currency printing. With each cycle, a measure of wealth is consumed and rendered unavailable for future use. As the quantity of fiat currency increases, the quantity of wealth in real terms decreases. The governing bureaucrats discover they must run the currency presses faster and faster to have the same effect.

Eventually, even the most ignorant and naive of citizens realize what is happening. They realize their currency is depreciating in value and will continue to depreciate. People rush to move their wealth into more tangible and trustworthy assets. As more people try to get rid of their rapidly depreciating currency, it depreciates even more rapidly and may become valueless as the market is flooded with the now-hated currency. Economic calculation ceases to be of any benefit. Commerce grinds to a halt for lack of a useful medium of exchange and a viable price edifice, and the nation will fall into a state of chaos and despair.

The proponents of irredeemable fiat currency believe it is possible to forever keep the economy in the happy zone, which is to say the _Monetary Inflation Time of Illusion,_ but it is an impossible task. Newly created currency serves to sunder reality from economic calculation, and must produce business errors and difficulties over time, though few people will understand the cause and effect relationship.

Fiat Currency Inflation and the Consumption of Wealth

Whenever an individual with limited wealth goes on an inappropriate spending spree, it must always be the case that he or she will be living less securely after the spending spree. Debts have been incurred that will be difficult if not impossible to pay off, and goods have been acquired that are inappropriate given the individual's wealth status.

At the collective level, things are no different. During the correction phase of the cycle, it is recognized that thousands of homes have been built that cannot be paid for or maintained; all manner of goods have been produced that cannot be sold at a profit, production facilities and retail outlets have been built or expanded beyond what is needed, tools and equipment have been purchased beyond what is needed, and employees have been hired beyond the numbers that are needed looking forward.

At the central government level, the armed forces and government bureaucracies have been unduly expanded, and new social programs instituted that the government will be unable to pay for in the future. In other words, wealth, time, and effort have been squandered.

While it may be true that a measure of infrastructure wealth is created during the boom phase of the cycle, in terms of buildings and roadways, etc., it is not enough to make up for the overall losses. Once the spending binge is over and time has had the opportunity to bring reality back into the economic picture, everyone will discover that they are poorer than they were before. The issuance of new currency has brought about capital and savings consumption.

A long succession of inflation-induced economic activity cycles will exact a terrible toll of wealth consumption on the strongest of economies, and will eventually lay low nations that cannot resist this destructive and immoral policy. To the degree the response to the new currency has been inappropriate, wealth is lost. Individuals, businesses, and governments have engaged in the wrong kind of economic activity. They have been led astray. They have wasted their wealth, time, and effort. All are poorer than they were before. When the Providential Laws of Reality and Truth are ignored and the Universal and Unifying Morality is cast aside, the consequences must be suffered.

Beneficiaries and Victims of Fiat Currency Inflation

There are four main groups of beneficiaries of fiat currency inflation. The first group consists of the politicians and their lackeys, who are responsible for the inflation. They gain favor in the eyes of the voters. They see nothing but smiling faces at their gatherings. They win elections. Their egos are inflated by their popularity, and they see themselves as great leaders and great thinkers.

The second group consists of those who come into possession of the new currency first. They are able to spend the new currency before the general increase in prices due to currency depreciation is seriously felt. They include government employees, the military, government contractors, bankers, and all who borrow from the commercial banks during the early phase of the inflation.

The third group consists of citizens who receive various benefits as the result of the currency printing. Farmers receive their price supports and subsidized crop insurance, and new infrastructure is funded putting more people to work. Many are relieved of burdens that would otherwise fall to them and are able to enjoy living beyond their means. They see their parents cared for when the parents achieve old age, and look forward to enjoying the same government largess when they join the ranks of the elderly. They see their children provided with free schooling and medical care. They enjoy benefits directly as when they lose their jobs or are otherwise unable to provide for themselves or their dependents. Over time, large numbers of elderly and disabled people become partially or wholly dependent on the apparent wealth created by currency and credit-creating banking institutions.

The fourth group consists of all debtors. Over time, they are able to pay their debts with currency units that are not worth as much as the currency units they borrowed; essentially, they are able to cheat their creditors. A principal beneficiary of the fourth group is often the government itself, which is able to surreptitiously divest itself of a portion of its indebtedness as value, in real terms, flows out of all previously existing currency and instruments of debt. Indeed, the diminution of government debt in real value terms is often a principle factor driving the currency production process.

Who are the victims of the inflation madness? Again, there are four main groups. The first group consists of politicians who are unsuccessful in gaining positions of leadership. They are the true leaders who would put the nation on a moral, straight-and-narrow course. They are the true leaders who would stop the currency printing and establish a schedule of debt repayment that would be faithfully adhered to. They are the true leaders who would demand a balanced budget and a pay-as-you-enjoy system of benefits. They are the politicians who would truly lead rather than simply pander to the larcenous and utopian whims of the ignorant and corrupt masses.

They are the potential leaders, as well as thoughtful citizens, who languish in frustration as they watch their nation traveling a road leading to certain breakdown and turmoil. Indeed, the nation victimizes itself as it turns away from its most able leaders.

The second group of victims consists of those who come into possession of the new currency last, when it is actively being depreciated in terms of higher prices. They are the retirees, the poor, and all others who live on fixed incomes. They may receive small increases to make up for the loss in value of their currency, but it will never be enough to fully compensate them for their losses. They see prices going up all around them and realize they are becoming poorer. Some will lose the means of supporting themselves as they see food, clothing, housing, and medications become unaffordable.

The third group of victims consists of the working taxpayers. They are forced, through taxes, to support their currency printing and bloated government, even as they see their own security becoming more precarious because of across-the-board price increases, a low return on their savings, and the depreciation of their fiat currency denominated assets.

The fourth group of victims, consisting of creditors and savers, lose in two ways. Every bond holder, including government bond holders, every business entity with a reserve fund, everyone with a savings account, everyone who has an insurance policy, and everyone who is in possession of a substantial amount of cash are victimized as currency depreciation causes a portion of their wealth to vanish into thin air. In addition, they are robbed of their just due as creditors and savers, by interest rates held artificially low by government machinations.

Most people build up a savings fund to support themselves in their advanced years. They do not want to become a burden to their children or to society. At least partially, they count on interest income from their savings to help them remain independent and self-supporting. When interest rates are held artificially low for political purposes, the effect can be devastating to many of the elderly. A measure of security is stolen from them at the very time of life when security is most dearly valued.

The Poisonous Allure of Fiat Currency Inflation

When a nation is caught in the throes of the correction phase of the boom and bust cycle, the political leadership is subjected to enormous social pressures to do something about it. Citizens are used to viewing government as the caretaker of the economy and the provider of social benefits. They naturally assume it is the responsibility of government to find a way of restoring the nation to the state of prosperity that existed previous to the economic downturn. Politicians are frightened by the bitter complaints of the citizenry, by mass media attacks, and by what they see happening to the nation they are charged with leading. Their egos suffer. Whenever they face the public or news media, they feel belittled and embarrassed by the turn of events and desperately attempt to assure the citizenry that things are not as bad as they seem. In their private moments, the politicians know they must do something, no matter what it is. Lacking an understanding of the true nature of the problem they are confronting, the only avenue that seems open to them is to attempt to "restart" the economy with what they call "stimulus" spending packages.

Since the politicians are schooled in false economic philosophies and are probably unaware of the true economics, they trace the problem to related symptoms and are unable to follow the problem to its true origins. Their thinking is crooked. They operate in world of ill-founded statistics and transient details. They are dedicated to artificiality. They believe the economy can be "kick-started" or "stimulated," or the "economic pump can be primed," so once again, the economy will start to hum and the nation will be returned to a state of prosperity. All such stratagems, of course, are fueled by additional currency printing, additional debt accumulation, and artificially low interest rates, the very things that brought about the economic downturn.

The politicians and citizens alike do not realize that the economic downturn must be traced back to the previous time of prosperity, which was a fictional and exaggerated prosperity due to the currency printing, debt accumulation, and artificially low interest rates of previous months and years. Their constricted thought and devotion to the state does not allow them to understand the false information and economic intoxication provided by the earlier stimuli made the downturn inevitable. They also fail to see that the "stimulus" spending packages, given the way they are financed, are mere extensions of the national _living beyond the means_ addiction, and only add to the artificial and exaggerated prosperity that is the source of the problem in the first place. All the stimulus spending can do is prolong the downturn, or, with a little luck, start the destructive and madcap cycle all over again.

At some point, however, the currency printing, debt accumulation, and artificially low interest rates will be to no avail. Citizens will lose faith in the national currency. As they seek to rid themselves of it, it will lose value even more rapidly. Economic activity and the social order will break down. Water, natural gas, oil, and electricity will stop flowing into homes and workplaces. Grocery stores will be looted to the walls, and gangs of thugs will roam the streets. Millions may die as a consequence. Desperation will be everywhere.

The lack of sufficient wealth, a constant feature of life, will always be seen as a shortage of money. The more government officials satisfy the public's clamor for more fiat currency, the more wealth in real terms is consumed. As additional wealth in real terms is consumed, it shows up as an ever-increasing shortage of currency. As time passes, the currency printing presses have to run faster and faster to prevent an economic implosion. There can be no victory in such an insane struggle. The day of reckoning can be postponed by the issuance of additional currency and the accumulation of additional debt, but never prevented. Rather than thinking in terms of a shortage of currency, citizens and government officials alike should be thinking in terms of overspending and over-committing in relation to their own and the nation's true state of wealth.

Fiat currency production, whether by printing presses or more simple electronic ledger entries, must never be used to fund government operations, monetize debt, finance trade deficits, finance wars, bail out banks, cover bad debts, artificially reduce interest rates, counter the destruction caused by natural or social calamities, or to answer the ever-present public clamor for more welfare services.

Wealth does not flow from the currency printing press, and no amount of wishful thinking will change that fact. Real wealth cannot be conjured up by such a simple and inexpensive trick. Real wealth is created by hard work, frugal living, and saving. Any amount of money is adequate as long as denominations are such that the economy can function at all levels. Though the quantity of wealth may change, the quantity of money need not change. In order for money to best perform its function, it must always remain scarce. The Providential Laws of Reality and Truth and the Universal and Unifying Morality must dominate.

FIAT CURRENCY INFLATION AND WAR

A political, monarchic, or religious luminary presiding over a national economy based on gold as money, and where the legal system and structure of government prohibits the printing of fiat currency and the accumulation of debt, would have great difficulty leading her or his nation into a state of war. The full cost of fielding and sustaining an army, navy, and air force, would immediately fall to the citizenry. The government would be obliged to sharply increase, via taxes, the wealth flowing into its coffers. Sacrifices at the front would be systematically matched by sacrifices at home. The department charged with tax enforcement and collection would thrive, but even so, would be hard pressed to enforce compliance. It would be one trick for the politicians to persuade the citizenry that it is necessary to enter into a state of war, but quite another to persuade them that the war must be sustained for a long period of time.

With governments unable to print money or accumulate debt, the full cost of warring would have to come directly out of the pockets of the citizenry, day after day, week after week, month after month, and year after year. Many citizens would be impoverished as a consequence, and many others would see their comforts and security sharply curtailed. Under the scrutiny of such an honest and direct cost appraisal, the industry of war would never receive the support it needs to thrive, save if it had to be engaged in for defensive purposes. There is good reason to believe that if the important nations of the world were on a full gold standard, the massive protracted wars that have for so long stained the pages of human history would no longer occur.

In contemporary times, wars waged by nations are financed by paper currency inflation and by deferring costs into the future via debt. Wealth is surreptitiously stolen from every saver by currency depreciation, and future generations are deprived of their just due, so the industry of property destruction and human slaughter can thrive.

Those who prefer peace over war, life over death, security over suffering, and prosperity over destitution must never allow their government to engage in fiat currency production or to accumulate debt. Gold is the money of honest, hardworking, peace-loving citizens. Irredeemable fiat currency is the currency of scoundrels, thieves, and warmongers.

Just as the legendary sea nymphs of old lured, with their hauntingly beautiful calls, unsuspecting sailors onto the rocks and to their deaths, so does the siren call of living beyond the means lure unsuspecting nations onto the rocks, there to lay them low.

Back to Table of Contents

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CHAPTER 10: THE _IT_ OF GOVERNMENT, PART III

### REVELATIONS

To understand or judge any government, one must have in mind a social, economic, and political reference frame that rests on bedrock, and an image of government that is as morally and intellectually foolproof as the human mind can make it. This chapter, and the one that follows, will seek to satisfy those requirements. They will teach that government must be viewed from numerous directions and with a high level of suspicion, so when it attempts to advance beyond its prescribed limits, the move will not go unnoticed and unopposed. Aggressive and persistent probing for true information is necessary, and vigilance must be kept at a high level.

THE SOCIAL, ECONOMIC, AND POLITICAL (SEP) SPECTRUM

The following image will help thoughtful citizens understand the journey from freedom to despotism and from limited government to omnipotent government. The SEP Spectrum is a simple construct that is easy to remember and use. It will sweep away a great quantity of confused and indoctrinated thinking and bring a welcome clarity to economic and political thought and discourse.

It is helpful to divide the spectrum into three vertical and equal parts, with the central part representing an area of transition. All central governments will fall somewhere within the above spectrum.

It is impossible to place a central government at a precise point on the spectrum. The most important structural elements and policies of the government in question must be examined, assigned a degree of importance, and placed at an appropriate point on the spectrum. After examining and placing several of the most important structural elements, as well as important social, monetary, and foreign policies on the spectrum, citizens will have a good idea of where their government is situated. It should be kept in mind that only one or two structural elements or policies of great importance, located deep into the area of omnipotent government, may be enough to bring a society to grief.

In the top third of the spectrum, people enjoy a great deal of freedom. Private property is respected and the means of production is in private and dispersed hands. Gold, with the best historical reputation for honesty and dependability, is used as money. Through countless acts of argument and accommodation, and the slow but steady dissemination of the resultant information, the price of labor and other commodities is determined, as well as the price of every unit of produce and service. Interest rates are determined by a meeting of minds between those who would save and those who would borrow. A highly complex and intricate price edifice emerges over time making economic calculation possible. Through economic calculation, business managers become proficient in determining whether projects are feasible or not feasible, and how to use scarce resources in the best possible way. Reality, truth, and the Universal and Unifying Morality are observed. The marketplace and business enterprises flourish. Wealth spreads throughout the society, as more people are able to find jobs and purchase the goods produced.

Generally speaking, societies organized within the top third of the spectrum will prosper. Assuming the land and waters are not ravaged, and overpopulation is not an acute problem, people who educate themselves, work hard, and do not take backward steps, will usually do well.

Some people may rise to high positions of process ownership and become very wealthy, but they do not lock their wealth in a closet. They invest it in productive assets to expand output and put more people to work. They fund hospitals, the arts, and other worthy causes. Their wealth is well used for the benefit of society. The wealthy remain captains of industry only as long as they continue to invest in ways that best serve the interests of the great masses. As they make mistakes, their wealth will be reduced and may even disappear.

Economic calculation is healthy and can do its best work in the upper third of the spectrum. It becomes increasingly corrupted and less useful as excessive government manipulation of interest rates and prices, and the use of a fiat and dishonest currency drag it down into the lower third of the spectrum. There is nothing available in the lower third of the SEP Spectrum that will help the national economy achieve a high level of productive efficiency. Not even the most skillfully written, well-intended, and forceful dictates can replicate the treasure trove of information contained in a freely evolved price edifice.

Nations located in the central area are usually on their way down to the lower part of the spectrum. Fiat currency is the monetary standard. There is slow to rapid currency production and debt accumulation. Prices adjust to the currency printing and debt accumulation. Economic calculation is under stress, and errors in economic judgment are wide spread. Wealth in real terms is slowly consumed. Socialism becomes entrenched and government bureaucracy thrives. Welfare states may thrive for many decades in the central third of the spectrum, but must eventually descend into the lower third as large-scale currency production, debt accumulation, and dictatorial means are resorted to in attempts to keep the failing system from collapsing.

For governments moving upward, usually from a state of economic collapse or near collapse, the central area is even less stable. Fiat currency is being abandoned for gold or gold equivalent currency. There is a great deal of suffering and turmoil. The central area must be transitioned quickly so moral government and the process of wealth building can begin anew in the top part of the spectrum.

Omnipotent (criminal) government lies in the bottom third of the spectrum. Under omnipotent government, bureaucratic management is rampant. Decrees, threats, and force reign supreme. The market economy is overruled. Prices and interest rates are corrupted by politics and do not reflect economic reality. The information they convey about the national wealth, the availability of credit, the relative scarcity or desire for natural resources, production machinery, or products and services, is confused and clouded. As a result, economic calculation becomes a guessing game and efficiency of production is lost.

The state dictates what is used as money. Always it will be paper currency, which can be printed in unlimited quantities and debased. Paper currency that can be printed without limit also allows for a high level of debt for as debt instruments mature, they can be paid off with more printing press currency. By debasing the currency, government can reach into the purse of every saver and bondholder, and by issuing more debt it can pick the pockets of those who are not yet born, to extract wealth it can use to strengthen its hold on the populace and promote its own agendas. For the individual, avenues of financial choice are limited, and maintaining the value of savings becomes difficult and fraught with risk. Crime is rampant at the highest reaches of the government and banking system.

For many years illusion may triumph over substance, fantasy over reality, and sleaze over truth. Socialist politicians may be very popular, have a lot of charisma, and leave many smiling and happy faces at their political gatherings, but rampant currency production cannot go on forever nor can debt be accumulated forever. Socialism has no staying power. It can appear to work until the reality of the debt level transcends illusion and the value of the fiat currency approaches zero, then it must collapse.

Societies organized and governed within the bottom third of the spectrum will generally languish in oppression and hardship. Nations populated by warring tribes or clans, or governed by warlords, or in which self-denial is an important national dogma, will find their home in the bottom third of the spectrum, as will nations that denigrate certain groups of people and prevent them from participating in social and market activities, or that outlaw or restrict vital elements of the free marketplace. The bottom of the spectrum is, for the great masses, the graveyard of freedom and prosperity. Within its realm, life becomes a matter of day-to-day survival.

Wealth accumulates in the top third of the spectrum, and is consumed in the lower third. The Providential Laws of Reality and Truth are observed in the top third of the spectrum, while illusion and dogma take over in the lower third. The Universal and Unifying Morality is observed in the top third of the spectrum, while an artificially contrived morality dominates in the lower third. Politicians generally speak the truth in the top third, but spew out lies and excrement in the bottom third. The true economics is practiced in the top third, while false economic doctrines hold sway in the lower third. But for defense, peace prevails in the top third of the spectrum since, with gold as money the full financial cost of war must come directly out of the pockets of tax-payers on a day-by-day basis. War thrives in the lower third, since it can be paid for painlessly with debt accumulation and fiat currency fresh off the printing press.

The SEP Spectrum is anchored at the top by the Providential Laws of Reality and Truth, the Universal and Unifying Morality, market driven economic calculation, and honest money (gold). It is anchored at the bottom by ponderous, oppressive, and wealth-consuming bureaucracies, a weighty military industrial complex, senseless wars, artificial and dishonest fiat currency, artificial interest rates, clouded and misleading economic calculation, and a contrived moral system that allows for institutionalized theft and swindle.

Two important names within the sphere of omnipotent government are communism and fascism. Both are variants of socialism. Both may be assumed by radical or gradual means. Both may be established through democratic means. Both are police states. Both depend on forced compliance for the achievement of goals, and both have concentration camps ready for those who do not obey state edicts. Economically, there is little to differentiate them.

Indeed, it matters not what names are ascribed to omnipotent governments located in the lower third of the spectrum. All omnipotent governments are oppressive and will eventually impoverish their citizens. It is, of conceivable that a dictator, or a group of individuals endowed with dictatorial powers, could keep the nation they lead in the top third of the spectrum so things would run reasonably well. But it seems unlikely that such a situation could exist for a long period of time.

Within the folds of the SEP Spectrum, the terms conservative, liberal, progressive, right wing, left wing, and the like, lose what little relevance they had, and their useless but severely damaging ambiguities are revealed for all to see.

The First Person Singular must ask: "Where is my government located on the SEP Spectrum and in what direction is it moving? Is socialism and government bureaucracy thriving? Do my fellow citizens assume responsibility for their own well-being or do they prefer to become wards of the state? What is used as money, gold or fiat paper? Is my government engaging in paper currency production? Is the amount of currency printed a state secret or obfuscated by complex and jargonized language? What will that lead to? Is economic calculation being corrupted by government interference? Is my government accumulating debt without limit?

Is the government usurping powers it did not have before, and do these powers take it beyond the concept of government as a component of the division of labor? Is the Constitution being ignored? Are a lot of decisions being made behind closed doors? Does the government use stealth and underhanded means to influence what is happening in other countries? Is it seeking world hegemony by force? Is it engaging in aggressive military activities? Can an entrenched military industrial complex be identified? Do I approve of what is happening to my nation and to my government?

As for elections, what do the candidates stand for? What do they advocate? Where are their views located on the spectrum? Where are my views located on the spectrum? What kind of a government do I want to live under?" These questions can now be answered with a high degree of understanding where before, only confusion reigned.

Governments located in the lower half of the SEP Spectrum, that disallow the use of gold as money, that tax unequally, that do not recognize a limit on currency printing and debt accumulation, that oppress citizens and make them vassals of the state, that habitually violate the nation's Constitution, that engage in aggressive and imperialistic wars abroad, and that are otherwise in violation of international laws and the implied conditions of their creation as a component of the division of labor, must be overthrown, and a new governmental structure created that will anchor the nation firmly in the top third of the SEP Spectrum.

In contemporary times, only a tiny handful of people have any knowledge of the above spectrum. It is amazing how the SEP Spectrum, so easily formulated with a minimum of knowledge and insight, could have escaped the attention of the great masses for such a long time.

UNRESTRAINED DEMOCRACY AND THE SEP SPECTRUM

Democracy is a system of government whereby ordinary citizens have the authority to vote leaders, even of the highest order, in and out of office at regular intervals as prescribed by law. With reasonable exemptions, each citizen has the right to cast one vote. Democracy is the only system of government that is compatible with the origin of government as expressed in the Twenty-fifth Central Pillar. It allows each voting citizen the understanding that he or she is involved in government and has, if only in a small way, a measure of influence in determining how the government functions and the direction in which the nation is moving. There is a tacit and necessary understanding that all will live with the outcome whichever way it goes. Democracy gives the nation practicing it cohesion and strength based on individual participation and freedom. The quality of the democracy, however, and where it will lead, will be dependent upon the quality of its voters and the foresight of its leaders.

Lovers of democracy must understand that democracy encompasses the entire SEP Spectrum with the exception of a small portion near the bottom where democracy is overthrown. Therefore, to tout democracy per se has little meaning. It is like speaking from both sides of a philosophical divide. The only thing that is revealed is the ignorance of the speaker, for it makes no sense to speak of democracy without specifying where on the spectrum the democracy is to be located.

Democracy, therefore, is not automatically a good thing. It is an amoral concept. It is made moral or immoral depending on how it is organized and used, or more specifically, where the government is placed on the SEP Spectrum. Democracy must always be restrained by a strong Constitution, the Providential Laws of Reality and Truth, the Universal and Unifying Morality, honest money, and a Judicial Branch that is out of the direct reach of both the voting citizens and the Executive and Legislative Branches. The structure of an ideal government must contain defenses that discourage corruptive and immoral actions by voters and government luminaries alike. While it is difficult to move against corrupt voters, their larcenous tendencies must be recognized and dealt with as the structure of an ideal government is pieced together.

If a democratic government is kept within the bounds of reality and truth, and is maintained in the top third of the SEP Spectrum where economic calculation is fully viable, there is good reason to believe it will last indefinitely. If, however, an ignorant, corrupt, and irresponsible electorate should allow their government to fall into the lower third of the spectrum where the tenets of socialism are embraced, where fiat paper is used as money, where the government manipulates important signals in the marketplace such as interest rates, economic statistics, and the price of gold and silver, then economic calculation will lose its honesty and usefulness. Mal-investment and mal-placement of labor will become rampant and production efficiency will plummet.

As the electorate becomes increasingly troubled, they will make more demands on their government. In order to satisfy the demands of voters, government will usurp more authority onto itself, and freedom will be progressively lost. With nothing in its way, an unrestrained democracy is fully capable of taking an unsuspecting and reckless citizenry straight down into bondage and omnipotent government. Indeed, unrestrained democracy tends strongly in that direction.

Unrestrained Democracy and the Abandonment of Reality and Truth

There are two sides to human life. First, there is the hard work, worry, and tedium side that all must engage in so the fruits of said hard work, worry, and tedium (the second side) might be realized and enjoyed. To be safe, one must first work to find or build a place of safety. To eat one must first find or produce food. First, one must labor, and only then can one enjoy the fruits of one's labor. It is a truism imposed upon humankind by the Providential Laws of Reality and Truth.

There is a natural human desire to minimize the first side and maximize the second. If minimizing the first side is accomplished through honesty, dedication, hard work, education, talent, acquired skills, and invention, etc., all is well and good. If, however, it is accomplished through chicanery and theft, all is not well. When the dishonest try to minimize their labor by living at the expense of someone else, they are abandoning the reality and truth of toil before enjoyment.

In a social system where economic reality and truth are preserved, honest people will outnumber the dishonest by a wide margin. If, however, a door appears on the scene that posts no warning, that is both close at hand and inviting, and beyond which exists a world in which government machinations promise reduced tedium, less individual responsibility, the absence of opprobrium, and more ease and enjoyment for all, what will then be the case? Unprepared for temptation, and seeing many others moving through the door, what is the common person to do? Alas, when such a door is easy to pass through, most will respond. What are these government machinations, and how can they effectively reduce the hard work, worry, and tedium of the first side, while increasing the enjoyment of the second side? At first it is easy to believe the machinations hold promise, for in truth, social policies that ameliorate the hardships of the first side, and increase the enjoyment of the second, can appear to work for a long time.

Two cases must be examined. In the first case, the second side of life is partially collectivized and leveled. Some of the rewards of hard work, worry, and tedium, are taken from the most successful and distributed to the least successful. The hardships of the least successful are thereby ameliorated. If this is accomplished within the context of reality, the true moral order, and a restrained democracy, and under the principal that the government shall only spend what it has previously obtained through taxation, all is well. A strong Constitution, a strong moral system, and honest money will ensure the social programs do not corrupt the system.

In the second case, the second side of life is freed of its restraints. Voters rid themselves of quality leaders. Through their votes, citizens demand that their government be organized as a welfare state. They want their government to provide a level of healthcare, housing, and food, etc., to the general citizenry, so no one will suffer from a lack of the most basic necessities of life, and everyone will be able to live in at least a reasonable degree of comfort and security.

However, as people are rewarded for their dependency, the ranks of the dependent tend to grow. Moreover, people who are hardworking and industrious are penalized for being so with high taxes. They must support both their dependent fellow citizens and the bureaucracy that serves them. In addition, costs are deferred into the future via debt, and currency production is used to siphon wealth from those who have saved, all so that the general populace may enjoy more of the second part than is their due. Yielding to the lure of unearned benefits, reality and truth are pushed into the dark shadows of the corrupted social ethos.

It is as if society is trying to operate while standing on its head. The dependent are rewarded, while the resourceful are penalized. Savers have a portion of their savings stolen from them via currency depreciation, and children not yet born are burdened with debt. Can anything good be said about such a social structure?

Indeed, it brings to mind the behavior of the drug addict. The drug addict consumes the fuel of his/her addiction to escape the real world and enter into the world of fantasy and intoxication. Does not currency printing and debt accumulation bring about a similar escape from reality and truth, and allow a demented citizenry to enter into a world of fantasy and intoxication?

Unrestrained Democracy and the Rejection of the Universal and Unifying Morality

The path of democracy and the path of the Universal and Unifying Morality are independent paths. They have nothing to do with each other except as when democracy is consciously and legally constrained by a strong Constitution and universal moral principles. Under the banner of unfettered democracy, the most important of moral precepts can be compromised and perverted away.

It is, for example, a violation of the divinely sanctioned morality for voters to place luminaries into positions of high authority with the expectation the luminaries will then bestow special considerations upon those who put them in office, while shifting the costs to other people or to future generations. Voters are not absolved from the rules of moral behavior. The voting booth does not set people free from moral obligations.

Most contemporary voters are enamored with the morality of _should_ and _rights_. They brush the Universal and Unifying Morality aside. They believe the moral adage that people should not steal from each other does not apply when government does the stealing through a process of unequal taxation, currency printing, and debt accumulation. Since they are not directly involved in the act of theft, they feel no guilt.

Through their votes, they demand that their government engage in a process of wealth redistribution whereby government confiscates wealth and income beyond its legitimate needs, in order to redistribute it in a manner that will satisfy the larcenous demands of voters. Basically it consists of a forceful act, in which a portion of the wealth and income of person "A" is confiscated, in order to give it to person "B" who has not earned it, and has no proper ownership of it. A second part of the wealth and income confiscated, of course, the government keeps for itself in order to support the intervening bureaucracy. Sometimes the confiscation is direct, as in the case of a punitive tax; at other times it is indirect, as in the case of currency printing and debt accumulation.

When an electorate turns away from moral leadership to follow a pandering and socialistic leadership, it is turning away from morality itself. The moment government takes wealth away from person "A" in order to give it to person "B," the true morality is banished from the scene and a pseudo morality is crafted to take its place. Citizens must keep in mind that theft is still theft, even when it is perpetrated by government. When an individual commits an act of theft, he or she casts morality aside. When government commits an act of theft, the fate of morality is the same.

Unrestrained Democracy and the Corruption of the Citizenry

People complain bitterly about corruption in government. But in a democracy, ignorant, irresponsible, and corrupt politicians find their way into government only because there are enough ignorant, irresponsible, and corrupt voters who are willing to put them there. It is unfortunate that, in an unfettered democracy, a majority of citizens will always be willing to sell their votes to the highest bidder who comes along. They do not question the morality of what they are doing. Their thinking is shallow and self-centered. They think only of today and ignore the eventual consequences of their actions. The politicians who promise voters the most benefits without tax increases generally win the elections. The responsible and thoughtful voters lose out. They can only look on in dismay as their beloved nation slides inexorably toward the lower third of the SEP Spectrum.

Corruption or not, the great masses are enamored with the idea of an idyllic life. As more social programs are enacted, more responsibility accrues to the government, leaving less to the citizenry. Every socialist program enacted, is inexorably followed by a commensurate decline in individual responsibility. People are lulled into a stupor. It is easy for them to become enamored with the vision of a utopian state, in which the good, ideal, and worry free life is made available to all, whether it is earned or not.

People want socialism because they believe society-at-large will derive benefits from it. They believe a socialist form of government is a superior instrument for the management of society than is the market economy. Citizens come to believe that it is fitting and just for government to confiscate wealth and income from the general populace, especially from the denigrated and demonized rich, and give the resultant loot, or at least a part of it, to them. Life is better, they believe, when everyone is able to live at the expense of everyone else.

Everyone is molded by the times in which they live. Successive generations accept the status quo as normal, and live their lives in accord with it. They give no thought to their corrupted work ethic and surrendered responsibilities, and readily join in the chorus for even more benefit programs. People living marginally outside of the social programs will make adjustments and gravitate into them, creating more need. As if blind, the voters do not see where their path is taking them. The social programs, which they grow to cherish, are made possible by wealth confiscation, currency production, and debt. The people do not understand they have abandoned both reality and morality. A socialist economy will always evolve into a hollow shell and will eventually collapse inward. The result of a corrupted citizenry is always economic and social devolution.

Unrestrained Democracy and the Corruption of the Politicians

As a government becomes more socialistic, political machinations and a larcenous citizenry tend to filter out the honest and knowledgeable leaders and would be leaders. They are the leaders who would stand before disapproving faces and say:

"Look, you must not ask for these things. The wealth of the nation is not such that it can afford to pay for them, and it is not honest or just to defer the cost of the proposed programs into the future, thereby forcing your children and grandchildren to pay for the benefits you want to enjoy today. Neither is printing more paper currency the answer. Only the illusion of wealth, not wealth itself, flows from the currency printing presses. You can have all of the social benefit programs you want, but only if you can demonstrate to me and to your fellow citizens, that those who will be required to pay for them starting tomorrow, are willing partners."

Such startling calls to reality are not well received. The stodgy politicians with their old-fashioned ideas are not popular. The people become indignant and turn away. They want their dreams realized and are not willing to listen to idle talk about reality and truth, balanced budgets, or the Universal and Unifying Morality. The quality leaders soon find themselves on the fringe of society, and their messages are lost to all but the most thoughtful. They become the proverbial voices in the wilderness.

Unless restrained by strong Constitutional, moral, and judicial means, a democratic government will always drift toward socialism and the use of fiat currency. As it does so it becomes more of a power and influence broker. Individuals in government hold sway over large sums of currency that has been taxed from the citizenry and are influential in the way it is to be distributed. Under such circumstances, it is only natural for special and moneyed interest groups to attempt to obtain favorable legislation and a share of the booty that has been expropriated from the citizenry. Candidates favorably inclined to the special and moneyed interest groups are supported by large blocks of votes and/or large sums of political campaign currency, and are more likely to win an election or remain in office. Governing becomes less a matter of what is moral and just, and more a matter of the influence of special and moneyed interest groups, and the demands of a corrupt citizenry.

Politicians are most vulnerable to corruption when they are campaigning for office. Unfortunately, the most effective and visible means of winning votes are also very costly. Extensive travel, speeches and other appearances, media exposure, advertisement, and a political organization that reaches into every neighborhood, all require extensive funding. That the people who provide the funding and the votes expect favors, is not lost to the politicians, nor is it a secret in many cases. This is especially true as the next election comes within view. Special considerations for the officeholder's home district and for those who provide large sums of currency and voting blocks, are part of the game of big-time politics. That such a system amounts to corruption often goes unnoticed, or if noticed it is quickly turned away from, for it is too painful to think about.

Generally speaking, the more government is involved in the lives of the citizenry, the more social programs it institutionalizes, the more it taxes unequally, the more currency it prints, the more debt it accumulates, the more it regulates business and trade, the larger military it supports, and the more voters there are who are willing to sell their votes to politicians ready to buy them—the more authority the politicians will wield, and the more likely it is that they will be corrupted at their stations.

One of the grand failures of the unfettered democratic system, is that it offers little disincentive for politicians who seek to promote their own ego and careers by pandering to the utopian demands of citizens for new or expanded social services. Most people are not well schooled in economic theory or have been indoctrinated into false ones. Similarly, few politicians have any understanding of the practical limitations of centralized economic planning, and those that do are not listened to.

When a social issue garners a lot of attention, and large numbers of citizens are demanding some kind of action be taken, most politicians are ready to turn toward centralized government planning as the only possible solution. Outside of the theories that everyone should be responsible for their own sustenance and behavior, and that it is an individual duty to provide for those who cannot help themselves, theories usually out of favor, it is the only solution that can be seen. It is unfortunate the collectivist tenet, that all is possible through omnipotent government, is a much easier sell than the idea of hard work, frugal living, saving, responsibility for one's self, and the support of private institutions dedicated to helping those who are poorly equipped to help themselves.

The people, therefore, turn to precisely those who are ready and willing to play the game of big time politics. It must be granted that the huckster politicians are usually not aware they are doing anything wrong. They believe what they are saying, are honest in their own minds, and may sound very convincing. They are focused on following the path they think will offer them the best chance of winning the office they dream of holding, and their thinking and arguments are adjusted accordingly. They are not aware of the moral compromises they are making, or the ruin that must eventually come to any nation that embraces the doctrines they champion. The gate to the bottom third of the SEP Spectrum is wide open.

Unrestrained Democracy and the Triumph of Bureaucracy

It is an inherent feature of socialist states that they must be organized from the top. Bureaucracies thrive as governments become more socialistic. Huge bureaucracies are required to dispense services to a myriad of recipients, and to rob wealth from the citizenry under the guise of social necessity and justice. To allow the wholesale robbery that socialism depends on, to occur at the individual level would quickly reveal the immorality of the concept. Person "A" robbing directly from person "B" is too obvious.

In addition, the weight of bureaucracy necessarily corrupts the market derived price edifice and its concomitant economic calculation, the very things that bring efficiency and productive prowess to any economy. As economic activity falters, the bureaucrats expand their authority, convinced that their judgments are superior to the collective judgments of tens of millions of people, as reflected in the free, market driven price edifice.

Rather than seeking employment in the hampered and derided private sector, large numbers of people find security and prosperity through government employment. As bureaucratic rule becomes entrenched, people setting at the top of the various bureaucracies seek authority and self-aggrandizement through empire building. The waste, corruption, and inefficiency of bureaucratic rule become established norms. The bureaucracy feeds on the very disorder it creates.

Unrestrained Democracy and the Destruction of the National Currency

Unfettered democracy will always tend toward its own ruin. It tends away from that which is moral and within the bounds of reality and truth, and toward collectivist ideas that people dream about, or that simply garner the most votes for a particular luminary or political institution. The dreamers recognize no moral constraints, and once their institutions become enshrined by time and usage, the institutions become well-nigh impossible to dislodge short of economic breakdown or revolt. Voters discover they can demand, and get, more than is their due. Politicians cater to the whims of the voters by granting goods and services, while relieving them of the full burden of payment for those goods and services. The popularity of the politicians is enhanced and their reelection to office is assured. No one thinks of the future. As decades pass massive government debt is accumulated to extract wealth from future generations, and massive paper currency production is used to extract wealth from the pockets of all who are foolish enough to save. As the system of plunder matures, debt must be accumulated more rapidly and the currency presses must run faster and faster, to keep the economy from falling into a violent correction.

A time must come, however, when the unthinkable happens. Large numbers of people finally wake up and realize their paper currency is being debased and will continue to be debased even more rapidly in the future. There is a sudden and violent movement away from paper currency and paper currency denominated assets, toward tangible assets such as real estate, equipment, foreign currencies, and the precious metals, etc. As the nation's currency and assets denominated in the nation's currency are dumped onto the market they lose value even more rapidly, which exacerbates the flight to tangible assets. Nobody wants to hold the hated currency. Finally, the nation's currency and everything denominated in it becomes essentially valueless. The value of both debt and savings vanish into thin air.

Commerce shuts down as the medium of exchange it feeds on has ceased to exist. Employment collapses. Utilities shut down. Natural gas, electricity, and water stop flowing into homes and businesses. There is a sudden and violent outburst of lawlessness that the police are unable to control. Stores and other businesses are looted until their shelves are bare. Gangs of thugs roam the streets looting and burning as they go. Safety is nowhere to be found.

People cry out for order, with little concern about how the order will be restored, or what kind of new governing authority will be put in place to restore the order. They are not willing to go back to the system they believe failed them and know that a massive change must take place. They will never believe, even for a moment, that they are responsible for their own misfortunes. People are ready to listen to anyone who promises salvation. The gate is wide open for a long period of tyranny and bondage in the lower third of the SEP Spectrum.

THE ARCHITRAVE OF FREEDOM

Modern dictionaries define the word _freedom_ in minimal and simplistic terms such as "an absence of restraints" etc. In the case of large and complex social structures, the definitions offered by dictionaries do not suffice. If citizens want to protect their freedom, they must have a more sophisticated understand of what the word means. The word _freedom_ is best understood as an architrave resting on four columns.

The first column represents Individual Responsibility. Individual responsibility is a necessary concomitant of freedom. It signifies that if people want to be free, they must fulfill the responsibilities that nature assigns to them and not try to foist those responsibilities onto their neighbors, who would then be reduced to a state of bandage. If that should happen, the following questions must be asked: Does freedom allow one group of people to reduce another group to an unwilling and unjustified state of bondage? Is freedom something that can be parceled out to some people but not others? Is freedom for the privileged few? No! Either the word freedom means something or it does not. Either the word applies to all people in the same way or it has no meaning whatsoever.

Unless limited by special considerations, the First Person Singular beyond young adulthood should be providing for his or her own well-being. When marriage comes, the First Person Singular, not some else, is responsible for providing shelter, food, and security for the marriage partner and resultant children. When illness strikes the family, the First Person Singular, not someone else, must assume responsibility for the care of the afflicted and medical costs that might ensue. When children reach school age, it is the responsibility of the parents, not someone else, to provide for the education of their children. When aged parents require assistance in living, it is the responsibility of the First Person Singular, not someone else, to provide that assistance.

There is no doubt these responsibilities are frightening for many to contemplate. It should be remembered that in a well-developed and free society, individuals and charitable institutions will usually be ready to volunteer a helping hand when the need arises. The purchase of insurance can also mitigate many of the problems the First Person Singular might encounter.

The second column represents the Universal and Unifying Morality. When individual responsibility fails for lack of discipline, and government usurps those responsibilities that nature assigns to the individual, then the second column, as well as the first, is assailed. A new and false morality is contrived that supports the government policy of taxing everybody to provide for those in need of assistance. Once the idea that government should assume the responsibilities nature assigns to the individual is accepted by the general populace and sanctioned by the contrived morality, it is multiplied many times for different situations and eventually reduces to the principle that the needs of society are best served if everyone can live at the expense of everyone else. Stated another way, everyone has a legal and moral right to a part of the wealth of all other citizens. What kind of morality is that? Is in not the morality of thieves and swindlers? Social structures based on this principle may thrive for many years, even decades, but will eventually fall into decay and ruin.

The Universal and Unifying Morality, embraced by this faith, does not yield to immoral whims of the citizenry or to political expediencies. It, alone, provides the ethically neutral discipline and guidance for all people seeking a peaceful and cooperative environment in which to live. It assigns primary responsibilities to the individual, not to political institutions.

The third column signifies that freedom must be supported by disciplined and honest money, which is to say, gold. Gold cannot be printed, and private and social debt is limited by the amount of gold people are freely willing to save and make available to the loan market. Though many may grow impatient with it, gold imposes a discipline on citizens and leaders alike that prevents errors in economic judgments and keeps the social order on the straight and narrow path of reality, truth, righteousness, and sustainability.

The fourth column signifies that businesses must be owned by private investors. When that is the case, business competition and consumer reaction to what business offers, gives rise to a price edifice, which can be used by business leaders to calculate product or service feasibility, profit and loss, and the best and cheapest ways of putting things together, as well as by consumers who want to determine the affordability of something they want. The price edifice guides business decisions. Consumer reaction determines what will be made and in what quality and quantity. The price edifice is a necessary concomitant of a thriving economy and a prosperous society.

When businesses are owned or directed by government, bureaucrats determine what is to be made and in what quantity. Consumers (citizens) are only indirectly consulted, if at all. There is no effective business competition and the price edifice is stifled. Bureaucratic managers are left with no effective economic guidance. They must rely on intuition and guesswork. The result is never equal to what privately owned businesses, operating under the guidance of a viable price edifice, can accomplish.

Freedom remains secure as long as all four columns are in place. If one column fails, freedom is threatened. If two fail, the freedom architrave will break and fall down. It may also happen that all four columns will decay at the same time, and freedom will slowly wither away. The above colonnade could be easily added to, but the four columns portrayed perform the task adequately. They will warn the reader when freedom is under assault.

For all intents and purposes, the word freedom means freedom from government. When freedom is firmly supported by the above colonnade, when people are able to manage their lives as they see fit, find security as they desire, seek the training they desire, accept the jobs they desire, marry as they desire, buy a home as they desire, have children as they desire, move about as they desire, believe, speak, read, and write as they desire, are not burdened by the specter of indoctrination, and are reasonably taxed in the same way and to the same degree as all other citizens, then it can truly be said that they are free.

Under a system of freedom bounded by realistic and moral considerations, government exists to secure and promote the freedom of individuals. Government is kept under tight rein so it does not become a force onto its own. The ultimate authority is in the hands of the people. People are free to secure their lives and enjoy the fruits of their labor and invention. The Providential Laws of Reality and Truth, the Universal and Unifying Morality, and the free marketplace determine what the medium of exchange will be. Economic calculation is honest, viable, and meaningful, and makes for an efficient system of doing business. Prosperity reigns. Though the system may not be perfect, the vast majority of people are relieved of want and there is sufficient wealth available through voluntary giving to help those who do not share in the prosperity. The above four columns stand strong.

In the contemporary world, the supporting pillars of the architrave of freedom are in a serious state of injury. Not only are they under heavy assault by socialism and the pseudo economics, but the structure is also suffering from omission on the part of the great masses. The great masses are not aware of the concept of freedom as it is described in these paragraphs, or how important it is to their well-being. In their state of ignorance and selfishness, they wholeheartedly embraced the pseudo morality of _should_ and _rights_.

As a consequence, currency printing and debt accumulation are rampant throughout the world. Fiat currency is corrupting everything it comes in contact with, and debt is saturating the financial markets. Major political and financial structures are permeated with corruption. Criminals sit in plush bank, corporate, and legislative offices, pretending to have the best interests of their patrons and constituents at heart, but behind closed doors, they plot for their own benefit and do not hesitate to use privileged information and their authoritative offices to enrich themselves. Customer accounts in every bank and brokerage firm are now at risk of theft or outright confiscation.

Criminal justice systems are in a state of paralysis. They are checkmated by big currency interests and bought-off political lackeys. People who, in former years, would have been sentenced to long prison terms, brazenly walk about with smiles on their faces and show no thought or fear of retribution. Collapsing fiat currencies are rapidly pushing nations into the vortex of economic and social chaos, and dark and terrible years surely lie ahead for a great portion of the world's population. All of the supporting pillars of the freedom architrave are rapidly deteriorating. It is a terrible sight to behold.

If people want to live in freedom, they must always be mindful of their responsibilities for keeping their government in the top third of the SEP Spectrum. All voters must be in possession of enough knowledge of the real and true morality and the real and true economics so they can cast their ballots on the basis of moral and economic principles, and in a manner that reflects the responsibility that freedom imposes upon them. Voters who are unlearned, are easily swayed by mundane happenings and pronouncements, and are willing to sell their votes to politicians who promise the most benefits, are failing themselves, their progeny, their community, their nation, and the future. They should stay home on election-day, for they have nothing to contribute to the cause of sound government.

Back to Table of Contents

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CHAPTER 11: THE _IT_ OF GOVERNMENT, PART IV

### THE GENERAL STRUCTURE OF AN IDEAL CENTRAL GOVERNMENT

The task at hand is to construct an ideal central government firmly anchored in the top third of the SEP Spectrum. The new structure will bestow the benefits all citizens have a moral right to expect from government, while minimizing the possibility of government corruption and tyranny, and protecting citizens from their own larcenous tendencies.

Experience and the Twenty-fifth Central Pillar suggest that the ideal government should be defined as a democracy constrained by powerful and detailed Constitutional and moral considerations. It should consist of an Executive Branch, headed by a popularly elected President; a popularly elected and independent Legislative Branch consisting of a Congress, which shall be responsible for passing laws; and an independent Judicial Branch.

The Judicial Branch shall be the supreme guardian of the Constitution and, where the Constitution fails to provide, the Universal and Unifying Morality. The Constitution shall clearly state that the authority of the Judicial Branch shall stand above the authority of the Executive and Legislative Branches, as well as the military and central government policing or security institutions. The Judicial Branch shall stand as an inviolate bulwark against criminal or immoral activities on the part of members of the Executive and Legislative Branches of government, members of the business community, and the voting populace.

The Constitution must be supportive of private property and private ownership of the means of production. It must be supportive of a free marketplace, a freely evolved price edifice, and meaningful, honest economic calculation. That means the Constitution must be an instrument of sound money, which is to say, gold. It must state clearly that the government, as well as the nation it serves, will operate under the umbrella of the Universal and Unifying Morality. The Constitution must also delineate, in detail, the structure of the central government. The structure must be such that the Constitution and the Universal and Unifying Morality will reign supreme and in perpetuity, throughout the nation in question.

Though the following may appear to some as an arrogant and brazen offering, a start has to be made somewhere. The contemporary world is gravitating inexorably toward a catastrophic economic and social breakdown.

THE JUDICIAL BRANCH (SUPREME COURT)

The Judicial Branch shall consist of a Supreme Court and two subsidiary councils, which shall be called the Moral Council and the Administrative Council. The Moral and Administrative Councils will, in turn, have a number of subsidiary offices. The Pledge of Allegiance for the members of the Supreme Court, its two councils, and all employees of the subsidiary offices, shall be to the Constitution, the Universal and Unifying Morality, and the concept of government as a component of the division of labor, not to the nation, the flag, the head of state, or the congress. By tying their purpose and allegiance to the Constitution, the Universal and Unifying Morality, and the concept of government as a component of the division of labor, the members of the Supreme Court, its two councils, and all employees of the subsidiary offices will best serve the long-term interests of free and honest citizens, and prevent the nation from straying outside the bounds of reality, truth, and the Universal and Unifying Morality. All who serve in government at any level shall also be required to recite the same pledge in a formal setting.

The Pledge of Allegiance shall read as follows:

I pledge allegiance to the Revised Constitution, the Providential Laws of Reality and Truth, Moral Duty, the Universal and Unifying Morality, the concept of government as a component of the division of labor and its placement in the top third of the SEP Spectrum. In all that I do and say, from this day forward, this pledge shall be my guiding light. I shall forever abide by it so my fellow countrymen, alive and yet to be born, may live the full measure of their lives free of war, tyranny, currency printing and debt, and with as much prosperity as nature, earthly guardianship, honest money, and a morally and responsibly regulated market economy will provide.

The Supreme Court is the nation's supreme defender of the Constitution, the Universal and Unifying Morality, and the concept of government as a component of the division of labor. It stands above all other offices of government and the military, as well as the immoral demands of the citizenry. The court shall control its own docket. The court shall consist of nine judges, each of whom has been nominated and elected to his or her position by lesser court judges scattered throughout the nation.

The purpose of isolating the Supreme Court and, indeed, its two subsidiary councils from the general voting public is to prevent the corruption of the judiciary by large numbers of larcenous voters. As a category of people, lesser court judges scattered throughout the nation will be most able to maintain a proper moral compass, even in the face of social or natural storms. Supreme Court judgeships should be considered lifetime assignments. However, in the interests of maintaining a vibrant court, judges should not serve beyond their seventy-fifth year. Supreme Court judges shall have the authority to unseat one of their members, in each calendar year, for misconduct or inability to perform. Judges should have the good sense to leave the court if their reputation or ability to perform comes into question.

Supreme Court judges must be the best of the best. They must be highly educated in law and morality, excellent speakers and writers, respected by their peers, and possess impeccable credentials and considerable experience. They must be a product of the judicial profession and free of false religious, moral, economic or political doctrines.

The court shall pass judgment on the legitimacy of the laws passed by congress and by lesser state, provincial, or city governments. It shall have the authority to investigate and prosecute via the Moral Council, people in high authority regardless of their station, who violate accepted standards of moral behavior thereby inflicting harm upon others. In this regard, the court will concentrate its efforts in establishing precedents that can be utilized in future lower court proceedings. It shall serve as an appeals court of last resort for decisions handed down by lesser courts, and may be petitioned by a lower court to change existing laws that litigants feel violate the Constitution or the Universal and Unifying Morality. It shall also pass judgment on the activities of the moral and administrative councils and on differences between the judgments of the two councils and the Executive or Legislative Branches.

The Supreme Court shall take care that neither it nor its two subsidiary councils shall initiate any practice that would usurp onto any level of government responsibilities that nominally and morally belong to the individual. The consequences of bad choices on the part of individuals must not be socialized as a result of judicial action. Legislation designed to assist individuals who find themselves in difficulty, if such legislation is to be initiated, is the responsibility of the Legislative Branch.

All petitions to the Moral Council must pass through the Supreme Court and be endorsed by the Supreme Court. The Supreme Court shall work closely with the Moral Council and constantly monitor what it and its five subsidiary offices are doing. The Supreme Court shall also have the authority to remove from office, for just cause, one member of the Moral Council in each calendar year.

The Supreme Court shall employ and maintain an adequate police and investigative force that will aid the Moral and Administrative Councils in the process of their work. Divisions can be assigned to the subsidiary offices that follow since much of the work will be specialized.

The Moral Council

The role of the Moral Council must be strictly defined in the Constitution. It shall act as the moral arm of the Supreme Court and shall be subservient to it. It shall be charged with preserving the integrity of the nation's government, its elections and voting practices, its military and policing institutions, and its public, private, financial, and charitable business institutions. It will allow both domestic and foreign citizens to seek redress from the rich and powerful, and others who believe their positions render them exempt from the rules of behavior everyone else is expected to observe. It shall serve, in a sense, as an empowered national and international ombudsman.

The Moral Council shall consist of a single judge, three lawyers of long and broad experience, and three accountants of similar experience. Six members will constitute a quorum, except that the judge must always be present. The single judge shall come from the ranks of the Supreme Court and shall be elected to his or her position by a majority of the remaining members of the Supreme Court. As in the case of Supreme Court judgeships, Moral Council judgeships should be considered lifetime assignments. The single judge shall serve as the Chairperson of the Moral Council.

The lawyers and accountants will be named and assigned to their posts by the Supreme Court. As in the case of judges, they must be the best of the best. Their assignments should be considered lifetime assignments. However, in the interests of maintaining a vibrant Moral Council, none should serve beyond their seventy-fifth year. By five or more votes, Moral Council members shall have the authority to unseat one of their members in each calendar year for misconduct or inability to perform. The lawyers must be well schooled in the Universal and Unifying Morality, Constitutional law, and must be noteworthy writers and speakers. The accountants must be well schooled in all aspects of business accounting and able to decipher the most convoluted of banking practices. They, too, must be noteworthy writers and speakers. The Moral Council shall monitor and guide the work of its subsidiary offices and keep the Supreme Court fully informed of all aspects of its work.

The Moral Council will engage in issues that are ambiguous or not mentioned in the Constitution, where the central or lower legislative bodies, or lower courts, have failed to act or find it difficult or awkward to act, or have acted unwisely; or where citizens, in their quest for honest and moral behavior in government, business, the military, or other entities, are able to find no other recourse.

The Supreme Court will ensure the right of access to evidence. The Moral Council, acting through its subsidiary offices, will organize prosecutions and carry them to civil or criminal courts for processing. The Moral Council will also have the authority to carry or assign a prosecution to an international court, or the supreme court of another nation if such courts will accept it. Litigation initiated by the Moral Council may be based on the Constitution, established law, or a general sense interpretation of the Universal and Unifying Morality.

Contemporary democracies are not attuned to bringing down mega-rich criminals. When democracies were created, it was not anticipated that certain people would become so enormously wealthy that they would be able to purchase the souls of Presidents and legislative members alike, buy control of most national mass media outlets, and then exercise their ownership authority to render themselves impervious to prosecutions. Here, finally is an institution that can bring down such evil doers. From this day forward, from Presidents and legislators, seated or retired, to the richest of bankers and industrialists, and yes, even members of the clergy, no one will be too big to jail.

Where a perceived wrongdoing is committed outside of the country in question, by any private or public institution, including the central government or any of its branches including the armed forces and intelligence agencies; then foreign citizens or their representatives, as well as representatives of foreign courts, shall have the same right of redress through The Supreme Court and The Moral Council, as do domestic citizens.

The compiled results of successful prosecutions will initially serve as guidelines for the future. Precedence will carry the day with the possibility of modification over time. However, as the results are modified by time and experience, they will become a minimum behavior code for everyone working in the concerned entities. Over a period of time, as determined by the Supreme Court, the code will take on the force of law and will be added to the companion regulatory work of the Legislative Branch. Citizens can then use the results in lower civil or criminal courts to seek redress against corrupt politicians, business and military leaders, and the purveyors of social decay.

The work of the Moral Council and related legislative regulatory offices should complement each other, with the legislative regulatory offices providing general and long-term solutions to problems, while the Moral Council and its offices will address the more immediate and specialized needs. The two entities should be thought of as a team.

Generally, The Moral Council, and its offices should focus on offending individuals first; such as chief executive officers, followed by offending groups, such as members of the board of directors; and then offending institutions. In the case of individuals, it should focus on those at the top first, and those lower down as necessary and appropriate.

The Moral Council shall have no authority to initiate action on its own. It shall be a reactive, not a proactive institution. Moral Council action will be initiated only as a result of requests issued to it by the Supreme Court, said requests having been successfully brought through lower courts to the attention of the Supreme Court by domestic or foreign citizens or their legal representatives.

The Moral Council will also be responsible for compiling and publishing a detailed schedule of punishments that can be referenced by judges who must impose sentences upon those who have been found guilty. The schedule of punishments may be revised by experience and must always be closely scrutinized by the Supreme Court. Punishments will include, but not be limited to, admonishment, monetary fine, removal from office, banishment from the occupation, corporal punishment, imprisonment, or a combination thereof. Said schedules must be a matter of public information.

In accord with their nature, petitions will be assigned to one of the following offices for processing. The Moral Council shall name directors to manage the following five offices and closely monitor their work. Directors shall have the authority to staff their respective offices as needed, and may on occasion engage private law firms to assist them in their work.

The Office of Government, Military, and Federal Policing Integrity

This office shall be responsible for the investigation and prosecution of government, military, and federal policing officials, even of the highest order, who are suspected of woeful or disgraceful misconduct; allowing the use of unorthodox, wasteful, or fraudulent accounting practices; mistreatment of prisoners, soldiers, or citizens; or of otherwise directing their offices in a way that does violence to the Constitution, the laws of the land, or the Universal and Unifying Morality.

The office shall have the authority to investigate, gather evidence, make arrests, subpoena, obtain testimony, and to prosecute in civil or criminal courts. Juries shall be comprised of common citizens. Trial locations shall be randomly distributed throughout the land so the responsibility for serving as a jurist can be similarly distributed. The Executive and Legislative Branches, the military and federal policing authorities must never be trusted to keep themselves morally honest or faithful to the Constitution.

The office will have no authority to issue edicts or pass laws. Rather, it will, as a result of successful prosecutions, compile a Code of Government, Military, and Federal Policing Ethics that will be used as a standard to judge future government, military, and policing practices as well as the behavior of individuals working in those institutions. As the resultant code of ethics is modified by time and experience, it will take on the force of law.

As it takes on the force of law, the Code of Government, Military, and Federal Policing Ethics will complement or modify companion regulatory laws of the Legislative Branch. Conflicts will be reconciled by conference committees or by the Supreme Court. Reconciled differences must be approved by the Supreme Court to become a part of the law of the land.

Hereafter, all persons employed in government, the military, or federal policing, even at the highest levels, will have to weigh their actions against the requirements of the Constitution, the laws of the land, the Universal and Unifying Morality, and the Code of Government, Military, and Federal Policing Ethics.

A primary goal of the Executive and Legislative Branches of government, the military, and federal policing authorities should be to make sure that the Moral Council's Office of Government, Military, and Federal Policing Integrity has nothing to do.

The Office of Banking and Insurance Institutions Integrity

This office shall be responsible for the investigation and prosecution of banking and insurance officials, even of the highest order, who are suspected of bringing malicious products into the marketplace, committing commercial theft or fraud, knowingly harming or cheating their customers, looting their companies, or otherwise directing their businesses in a way that does violence to the Constitution, the laws of the land, or the Universal and Unifying Morality.

The office shall have the authority to investigate, gather evidence, make arrests, subpoena, obtain testimony, and prosecute in civil or criminal courts. Juries shall be comprised of common citizens. Trial locations shall be randomly distributed throughout the land so the responsibility for serving as a jurist may be similarly distributed.

The office will have no authority to issue edicts or pass laws. Rather it will, as a result of successful prosecutions, compile a Code of Banking and Insurance Institutions Ethics that will be used as a standard to judge future banking and insurance institution practices as well as the behavior of individuals working in said institutions. As the resultant code of ethics is modified by time and experience, it will take on the force of law.

The Code of Banking and Insurance Institutions Ethics will complement or modify companion regulatory laws of the Legislative Branch. Conflicts will be reconciled by conference committees or by the Supreme Court. Reconciled differences must be approved by the Supreme Court to become a part of the law of the land.

Hereafter, all persons employed in the banking and insurance industries, even at the highest levels, will have to weigh their actions against the requirements of the Constitution, the laws of the land, the Universal and Unifying Morality, and the Code of Banking and Insurance Institutions Ethics.

A primary goal of everyone working in the banking and insurance industries, should be to make sure the Moral Council's Office of Banking and Insurance Institutions Integrity has nothing to do.

The Office of Investment, Brokerage, and Clearing Institutions Integrity

This office shall be responsible for the investigation and prosecution of investment, brokerage, and clearing institutions officials, even of the highest order, who are suspected of bringing malicious products into the marketplace, committing commercial theft or fraud, knowingly harming or cheating their customers, looting their companies, or otherwise directing their businesses in a way that does violence to the Constitution, the laws of the land, or the Universal and Unifying Morality.

The office shall have the authority to investigate, gather evidence, make arrests, subpoena, obtain testimony, and to prosecute in civil or criminal courts. Juries shall be comprised of common citizens. Trial locations shall be randomly distributed throughout the land so the responsibility for serving as a jurist may be similarly distributed.

This office will have no authority to issue edicts or pass laws. Rather it will, as a result of successful prosecutions, compile a Code of Investment, Brokerage, and Clearing Institutions Ethics that will be used as a standard to judge future investment, brokerage, and clearing institutions practices as well as the behavior of individuals working in said institutions. As the resultant code of ethics is modified by time and experience, it will take on the force of law.

The Code of Investment, Brokerage, and Clearing Institutions Ethics will complement or modify companion regulatory laws of the Legislative Branch. Conflicts will be reconciled by conference committees or by the Supreme Court. Reconciled differences must be approved by the Supreme Court to become a part of the law of the land.

Hereafter, all persons employed in the investment, brokerage, and clearing institutions, even at the highest levels, will have to weigh their actions against the requirements of the Constitution, the laws of the land, the Universal and Unifying Morality, and the Code of Investment, Brokerage, and Clearing Institutions Ethics.

A primary goal of everyone working in the investment, brokerage, and clearing institutions industries should be to make sure the Moral Council's Office of Investment, Brokerage, and Clearing Institutions Integrity has nothing to do.

The Office of Public, Private, and Charitable Business Integrity

This office shall be responsible for the investigation and prosecution of public, private, and charitable business officials, even of the highest order, who are suspected of bringing malicious, faulty, dangerous, or health destroying products into the marketplace, committing commercial theft or fraud, knowingly cheating or harming their customers or the citizenry, looting their companies, polluting, squandering or wantonly damaging or destroying natural resources, or directing their businesses in a way that does violence to the Constitution, the laws of the land, or the Universal and Unifying Morality.

The Office shall have the authority to investigate, gather evidence, make arrests, subpoena, obtain testimony, and to prosecute in civil or criminal courts. Juries shall be comprised of common citizens. Trial locations shall be randomly distributed throughout the land so the responsibility for serving as a jurist may be similarly distributed.

Regarding products that assail the physical and mental health of the citizenry on a grand scale, such as tobacco, drugs (including alcohol), gambling, and socially degrading, violent, or otherwise trashy entertainment, etc., it is wishful thinking that such things can be successfully and wholly removed from the marketplace. Armed, however, with the authority of the Moral Council, citizens can now seek redress against the worst of those who seek wealth or power by tearing away at the social fabric. It will often happen that this office will not be working with absolutes in its prosecutions, and the outcome of its work may not contain absolutes. But, over time, minimal behavioral standards will evolve beyond which the purveyors of social decay will choose not to tread. They will know what the public is willing or unwilling to put up with. While not a perfect solution, it is, perhaps, the best that can be hoped for within the folds of a democratic and free society.

Just as there is no such thing as perfect money, neither is there such a thing as a perfect moral system, a perfect government, or a perfect citizenry. Everyone must recognize the value of compromise, even when dealing with difficult people. This office must be especially careful that it does not create lucrative markets for the criminal underground. It is not the business of government to be responsible for the destructive behavior of individuals, nor should it socialize the consequences of such behavior.

This office will have no authority to issue edicts or pass laws. Rather, it will, as a result of successful prosecutions, compile a Code of Public, Private, and Charitable Business Ethics that will be used as a standard to judge future business practices as well as the behavior of individuals engaged in the businesses in question. As the resultant Code of Public, Private, and Charitable Business Ethics is modified by time and experience, it will take on the force of law. As it takes on the force of law, it will complement or modify companion regulatory laws of the Legislative Branch. Conflicts can be reconciled by conference committees or by the Supreme Court. Reconciled differences must be approved by the Supreme Court to become a part of the law of the land.

Hereafter, all persons engaged in public, private, or charitable businesses, even at the highest levels, will have to weigh their actions against the requirements of the Constitution, the laws of the land, the Universal and Unifying Morality, and the Code of Public, Private, and Charitable Business Ethics.

A primary goal of everyone working in public, private, and charitable business sectors should be to make sure the Moral Council's Office of Public, Private, and Charitable Business Integrity has nothing to do.

The Office of Voting and Elections Integrity

This office shall be responsible for the investigation and prosecution of election officials and candidates, even of the highest order, who are suspected of engaging in fraudulent or illegal election and voting activity, or of otherwise abusing the voting and elections process in a way that does violence to the Constitution, the laws of the land, or the Universal and Unifying Morality.

The office shall have the authority to investigate, gather evidence, make arrests, subpoena, obtain testimony, and to prosecute in civil or criminal courts. Juries shall be comprised of common citizens. Trial locations shall be randomly distributed throughout the land so the responsibility for serving as a jurist may be similarly distributed.

This office will have no authority to issue edicts or pass laws. Rather it will, as a result of successful prosecutions, compile a Code of Voting and Elections Ethics that will be used as a standard to judge future candidates for office, voting and election practices, as well as the behavior of individuals who direct and organize election processes. As the resultant Code of Voting and Elections Ethics is modified by time and experience, it will take on the force of law. As it takes on the force of law, this code will complement or modify companion regulatory laws of the Legislative Branch. Conflicts can be reconciled by conference committees or by the Supreme Court. Reconciled differences must be approved by the Supreme Court to become a part of the law of the land.

Hereafter, all candidates for office, and all persons employed in the business of voting and elections, even at the highest levels, will have to weigh their actions against the requirements of the Constitution, the laws of the land, the Universal and Unifying Morality, and the Code of Voting and Elections Ethics.

A primary goal of candidates and everyone employed in the business of voting and elections should be to make sure the Moral Council's Office of Voting and Elections Integrity has nothing to do.

For all of the above, punishment will be determined by the presiding judge and in accord with the schedule of punishment compiled and published by the Moral Council and endorsed by the Supreme Court. The presiding judge will have a measure of flexibility in this regard. Appeals for guilty verdicts handed down by court judges will be addressed first to the state or provincial court of appeals and secondly to the Supreme Court.

The Administrative Council

The second branch of the Supreme Court shall be called the Administrative Council. It will act as the administrative arm of the Supreme Court and will be subservient to it. The Administrative Council is charged with establishing and preserving the integrity of the nation's debt, money, and coinage, and will control key offices such that it will be impossible for the Executive and Legislative Branches of government to expand beyond their constitutionally and morally prescribed limits. The council shall answer only to the Supreme Court. The Supreme Court shall work closely with the Administrative Council and constantly monitor what it and its three offices are doing.

The Administrative Council shall consist of seven highly trained, respected, and experienced administrators, each of whom has been appointed to his or her position by the Supreme Court. The appointments shall be considered lifetime assignments. However, in the interests of maintaining a vibrant Administrative Council, members should not serve beyond their seventy-fifth year. Members should have the good sense to leave the council if their reputation or ability to perform comes into question. The Supreme Court shall have the authority to remove from office, for just cause, one member of the Administrative Council in each calendar year. The Supreme Court shall also, on an annual basis, appoint a member of the Administrative Council to serve as the council chairperson. Appointments may be renewed at the Supreme Court's discretion.

The Administrative Council will monitor and guide the following three offices and shall be responsible for appointing their respective directors. The directors shall have the authority to staff their respective offices as needed, but staff members must be approved by the Administrative Council.

The Office of the Comptroller of Currency and Coin Standardization

This will be a substantial organization with many branch offices located throughout the land.

In order that the quality and value of the national coinage and gold proxy currency may be maintained; and to keep government officials at all levels, as well as those engaged in all forms of business, on the straight and narrow path, the Office of the Comptroller of Currency and Coin Standardization must be kept totally independent of the Executive and Legislative Branches of government. The Executive and Legislative Branches must never have any control over the national coinage, the gold proxy currency, or any of the precious metals. Nor should the government be allowed to own gold or silver mines or to mint coinage.

The OCCCS will be charged with maintaining the integrity and value of the national gold coinage and gold proxy currency in a manner that is consistent with the Constitution, will forever remain a standard against which all other things may be judged with confidence, and will forever garner and hold the respect of all people engaged in economic activity both within and outside of the nation. The OCCCS will work with selected, accredited, and regulated private mints to standardize the gold content and appearance of various coin denominations proved desirous through usage in the marketplace. Mint marks must be clear and traceable, and the coinage produced must truly and honorably contain the measure of gold as stated on the coin. With the exception of the mint marks, the appearance of each denomination must be uniform so as to be immediately recognized by users.

Seriously damaged, clipped, or badly worn coins must be immediately rejected in the marketplace. The owners of such coins will be free to bring them to any regional OCCCS to be exchanged for either newly minted coins of the scrape weight equivalent, the scrape weight equivalent in gold proxy currency, or any combination thereof. Each regional OCCCS must maintain a store of newly minted coins for this purpose. The owner will be asked to sign an affidavit explaining how and when he came into possession of seriously damaged or clipped coins. Supreme Court police may be assigned to investigate the statements. Coins with moderate wear may be freely exchanged for new coins at any regional OCCCS. The OCCCS will sell the faulty coins to the closest authorized mint for their melt value.

The OCCCS will exercise the same care in maintaining the gold proxy paper currency. Damaged or worn bills may be turned in to any regional OCCCS for replacement. The parent OCCCS will have the equipment and skilled personnel to produce the replacement bills. The office will have no authority to add to the currency stock.

For purposes of stability, the gold proxy currency must stay within the confines of the nation's borders so as not to upset the balance between it and the gold that offsets it. The proxy currency must have no recognized value outside of the nation's borders, nor shall it be accepted as payment for exports. Only physical gold or a special gold proxy currency issued by international trade banks will be used for purposes of international trade, foreign travel, or investment, etc.

There is no doubt that unscrupulous people will engage in every form of skullduggery to frustrate the work of the OCCCS. Time and experience will show how to deal with them in the best way.

The following are some tactics the OCCCS might employ to protect the gold proxy currency:

Make the bills hard to counterfeit.

Serialize and encode all bills.

Use computerized inter-connected readers at central locations to discover miss-matches and duplications. Anomalous bills can be tagged for examination and possible criminal activity investigated.

Periodically call in all bills for reissuance. New bills should be obviously different from the old. People who bring in large numbers of old bills that have not been read for a long time should be required to sign affidavits explaining why. Suspicious circumstances should be investigated. Where criminal activity is discovered, the old bills should be confiscated and replacement bills slowly disseminated through government spending. Currency not turned in for replacement after a certain length of time should be rendered null and void and replacement bills slowly disseminated through government spending.

Large cash transactions should be conducted at locations where bills can be read and authenticated. The goal should be to keep the number and denominations of bills outstanding commensurate with the amount of gold held in deposit to back them up. Penalties for attacking the nation's gold proxy currency structure should be severe. Hopefully, rich and nefarious banking families will become a thing of the past.

The Office of the Comptroller of the Central Government Debt

This office will be fully operational only on such rare occasions as when central government debt is allowed to exist. The Comptroller of the Central Government Debt will be answerable to the Administrative Council.

Under only the most dire of circumstances, such as a defensive war, and only as the Supreme Court gives its permission, the office may issue a call for citizens to open OCCGD accounts, and deposit gold or gold proxy currency into them at time durations and interest rates offered by the OCCGD. The deposits will then be delivered to the national treasury for its use.

The decision to accumulate debt shall rest solely with the Supreme Court. To help it arrive at its decision, the Supreme Court may hold hearings with members of the Executive and Legislative Branches, as well as with high level members of the military.

Should a war situation become extremely desperate, and with the permission of the Supreme Court, the OCCGD would have the authority to issue fiat paper notes that could be used in everyday transactions and would be redeemable in gold at a specified future date.

The Comptroller of the Central Government Debt shall also have the authority, under the guidance of the Supreme Court, and independent of the Legislative and Executive Branches and all political considerations, to levy taxes and force repayment. It shall be a prime function of the Comptroller of the Central Government Debt to retire central government debt as soon as possible. The tax rate needed will simply be added to the tax rate imposed by the Office of Taxation (see below). Under all but the most unusual of circumstances, the central government debt must stand at zero. Central government debt is anathema to sound government, a sound economy, sound money, and the Universal and Unifying Morality.

The Judicial Branch of government will be supported by the fines it levies and, when needed, by a special tax. The Comptroller of the Central Government Debt shall have the authority to levy a flat tax in whatever amount is necessary to support the work of the Judicial Branch. Again, the tax rate needed will simply be added to the tax rate imposed by the Office of Taxation. Entrusting this special tax to the OCCGD will enable a more careful monitoring of the cost of the Judicial Branch.

Though the Executive and Legislative Branches of government must never be trusted to manage debt with integrity, the private sector and the lesser governments must be allowed the use of debt. Experience will teach investors whom and what to trust and how much to trust.

The Office of the Comptroller of Central Government Taxation

This office shall be responsible for providing the Executive and Legislative Branches of the central government with all of the funds they need for their operations. The office shall simply grant whatever requests it receives, without judgment or rationing.

Assuming a national sales and service tax at the consumer level, this office will also be responsible for collecting taxes from every business that is engaged in providing goods and/or services to the public. Exemptions should be minimal and will be the result of negotiations between the Supreme Court and representatives of the Legislative Branch, with final authority resting with the Supreme Court. To monitor compliance, this office shall have the authority to audit the ledgers of every business it utilizes in the tax collecting process.

In the case of noncompliance, the penalties imposed will be the result of negotiations between the director of this office and representatives of the Legislative Branch. The office will need a sizable enforcement organization comprised of auditors, police authorities, and prosecution lawyers. There should be no doubt in the minds of businesspeople of the need for compliance.

The most important duty of the director of this office will be to set the national tax rate and to make sure the Executive and Legislative Branches are always supplied with sufficient funds to cover their expenditures. The director will have the authority to make monthly changes and may find it advantageous to create a reserve fund to compensate for seasonal changes and other variations in tax receipts to stay ahead of the demands of policy makers.

The director should try to keep the tax rate as constant as possible, while making sure that sufficient funding for the government is always available. Spending oversight shall be the responsibility of the Executive and Legislative Branches. This office shall never have the authority to go negative, which is to say, to accumulate debt. All central government debt will be the responsibility of the OCCGD.

Under this arrangement, citizens must understand a commensurate tax increase will immediately and automatically follow the passage of every new spending program adapted by the Legislative and Executive Branches. If taxpayers are unhappy with the tax rate as set by the director of this department, they have the privilege of voting their disapproval of legislative and executive actions at the next election. Their ire should be directed toward the legislators and the President, not the director of this department. It should be clear in the mind of every citizen that the tax rate is a direct and automatic function of government size and spending.

THE EXECUTIVE BRANCH

The Executive Branch shall consist of a President, a Vice President, and a committee of advisers selected by the President. The President shall be the Commander in Chief of the Armed Forces, but the authority to declare war, or to engage the armed forces in battle, even small ones, shall rest solely and inextricably with the Legislative Branch. The Legislative Branch shall have no authority to assign the power to declare war, or to engage the nation's armed forces in battle, even small ones, to the Executive Branch. Nor shall the President have any authority to finance or direct proxy or surreptitious wars, to interfere either overtly or covertly in the affairs of other nations, or to issue executive orders or decrees, except as they are meant to enforce laws already on the books. Any attempt by the President to circumvent the authority of the Legislative Branch shall be cause for impeachment.

The President shall have the authority to submit proposals to the Legislative Branch. Every spending proposal must include a demand to raise the tax rate to a level that will fully and honestly fund the proposal. The President shall offer an annual national budget to the Legislative Branch, which will include a complete cost summary of existing programs as well as cost summaries of proposed new programs or expenses she/he believes are important for the well-being of the nation.

The President will be the leading figure in the conduct of foreign relations, but must share his or her negotiating authority with the Foreign Relations Committee of the Legislative Branch. Treaties and other agreements must be approved by the Foreign Relations Committee and the Legislative Branch before the agreements become part of the law of the land. International agreements can profoundly affect the lives of billions of citizens of participating nations. The authority to enter into agreements with other countries is too weighty a responsibility and fraught with too many dangers for it to reside in the hands of a single person.

The President shall have no authority to overrule or nullify judgments of the Supreme Court or the outcome of litigation that results from activities of the Supreme Court or its subsidiary councils, nor shall the President have the authority to issue decrees that infringe on the responsibilities that belong to the Legislative or Judicial Branches.

The Executive Branch shall obtain its funding from the Legislative Branch Department of Financial Records, to which it will submit an annual budget and funding request.

THE LEGISLATIVE BRANCH

The Legislative Branch shall consist of either one or two houses of representatives, duly elected to their posts by the citizenry. In small countries, one house will probably suffice. In larger countries, people might feel more comfortable with two houses of representatives, one apportioned evenly among states or provinces, and the other apportioned in accord with the population of the various states or provinces. In any case, the Legislative Branch shall be responsible for creating and managing the laws of the land and keeping them within the bounds of the Constitution, the Universal and Unifying Morality, government as a component of the division of labor, and the requirements of the Judicial Branch. The terms in office for members will be set by the Constitution, and the elections to office staggered to maximize the advantages of continuity and experience.

The Constitution shall require a sixty-seven percent approval vote of the full membership of each house of the Legislative Branch for any legislation to be delivered to the President's desk for her or his signature. Too much corrupt legislation is passed by a mere majority of votes. The legislation shall become a part of the law of the land only when the President has affixed his or her signature to it. The failure of the President to sign legislation within one calendar month after receiving it shall be regarded as a veto. The President shall have the authority to veto any legislation, or part thereof, passed by a less than seventy-five percent vote of the Legislative Branch. Any legislation passed by a seventy-five percent or greater vote of the full membership of each house of the Legislative Branch will become the law of the land whether or not it is signed by the President.

Legislation prepared for voting must remain unchanged for twenty-eight consecutive days prior to the vote. This rule will allow the legislators adequate time for study, and will prevent surreptitious changes from being inserted at the last moment.

It shall be unlawful for legislators to insert or hide what are called _riders, earmarks,_ or _pork_ authorizations inside of other legislative documents. _Rider, earmark,_ or _pork_ authorizations, and the like, will be inserted into a once a year "miscellaneous" legislative document and will be open to public scrutiny. It too, shall remain unchanged for twenty-eight consecutive days prior to the vote.

The Legislative Branch shall have no authority to create entities that shall, in turn, have the authority to tax, incur debt, create credit or paper currency, or be free of direct oversight by the Legislative Branch, nor shall the Legislative Branch have the authority to impose programs on lesser governments without providing them with the funds needed to initiate and sustain the programs.

The Legislative Branch shall have no authority to overrule or nullify judgments of the Supreme Court or the outcome of litigation that results from activities of the Supreme Court or its subsidiary councils.

The Legislative Branch shall have the authority to submit the President to trial and possible impeachment for abuse of power, or any other gross act of misbehavior. If the Legislative Branch should fail to act, the Supreme Court, acting through the Moral Council and in response to citizen discontent, shall also have the authority to impeach a rogue or woefully inept President.

In special situations, the Supreme Court shall also have the authority to strip the President of his or her rank as commander-in-chief of the armed forces for a specific length of time, and transfer that rank to the Vice President or, if it deems necessary, to the senior member of the Legislative Branch. The Supreme Court shall also have the authority to extend the arrangement.

In the course of attending to its business, the Legislative Branch will find it necessary to create numerous offices, departments, committees, and agencies. In addition to the absolute requirements of any government, there are instances when planning at the top level will yield better results than planning at a lower level. Setting weights and measures; regulating banking, insurance, trade, and commerce; setting safety standards; protecting the environment and husbanding natural resources, etc., are just some of the things governments should undertake for the benefit of the people, including those not yet born. Always, however, government actions must be within the framework of the Constitution, the market economy, the Universal and Unifying Morality, and common sense.

With the exception of the Foreign Relations Committee, the Legislative Branch shall name directors to preside over the following offices, departments, committees, and agencies, as well as others it might choose to create. All of the following will be monitored by small committees staffed by legislative members. If there are two legislative houses of authority, monitoring committees shall be staffed such that both houses are equally represented. The monitoring committees will link the various departments and offices, etc., directly to the legislative assemblies. The committees and directors will report to the legislative assembly or assemblies annually, or more often if requested.

If conflicts arise between the various departments and offices, etc., or if there is a need for coordination, the effected monitoring committees will meet to resolve the issues. Problems they cannot resolve will be presented to the full legislature.

The monitoring committees will keep their offices, etc. manageable. If an entity becomes unmanageable, monitoring committee members must work with their legislative colleagues to reduce its size until it becomes manageable once again. Monitoring committee members must be as intrusive as needed to be sure they understand every aspect of the office they are monitoring. They must never allow anything to be hidden from their view.

Legislators must never relinquish their authority over any entity they create. When an entity starts to operate on its own, it is cutting its ties to the Constitution, the Universal and Unifying Morality, and the concept of government as a component of the division of labor, not to mention the Legislative Branch that created it. Monitoring committee members must be particularly wary of military and intelligence agencies. They like to go their own way and be free of supervision.

All of the following departments and offices, etc., shall obtain their funding from the Federal Department of Financial Records. Upon approval by their respective monitoring committees, each will submit an annual budget and funding request to the President and to the legislative body or bodies. To win approval, the requests must be approved by the President and a sixty-seven percent vote of the full membership of each legislative house. Approved requests will be forwarded to the Federal Department of Financial Records for processing. Through negotiations, the disapproved requests must be altered to accommodate objections, then resubmitted.

The Foreign Relations Committee

The authority to negotiate treaties or other agreements with foreign governments or entities shall rest with this committee and the President.

The committee shall consist of seven members, six of whom must be active and experienced members of the legislative house or houses. If there are two legislative houses of authority, three members will come from each house. Reflecting the importance of this committee, the six members must be the best that the Legislative Branch has to offer and must be elevated to their positions by a sixty-seven percent approval (vote) of the full membership of the respective legislative body. The President shall be the seventh member and the chairperson, spokesperson, and chief negotiator for the committee. However, the full committee must be present and working with the President during all direct negotiations with foreign governments. Differences within the committee should be reconciled before-hand so the committee can appear unified while negotiating with foreign governments or other entities.

Treaties or other agreements entered into with foreign nations must have the approval of at least five of the seven-member Foreign Relations Committee. Resultant treaties and agreements with foreign governments must be endorsed by the President and ratified by sixty-seven percent of the full membership of each legislative body before the agreements become the law of the land.

The Department of Financial Records (The National Treasury)

The department will maintain the financial records of the Legislative Branch. It will record all incoming and outgoing funds and provide funding for the various central government offices, committees, departments, agencies, and public programs, as needed. The department will receive one hundred percent of its funding from the Administrative Council's Office of Taxation and can expect all of its funding requests to be satisfied.

The Constitution will state clearly that the Department of Financial Records shall have no authority to tax or accumulate debt. That authority shall rest solely with the Judicial Branch. The work of this department will be subject to an annual audit by an independent and reputable public auditing firm. The department will have no authority to restrict the audit in any way. The results shall be made available to the public.

The Legislative Branch may choose to create a reserve fund to be used in the case of a national calamity such as an earthquake, flood, or typhoon, etc. The legislative assembly or assemblies shall determine the amount of the fund. If a calamity occurs and it appears to the director of this office that the fund will be insufficient to cover the costs of rescue effort, then the director must work with legislators to obtain authorization for increased funding.

If other large expenditures are anticipated, the department director should obtain authority to accumulate a fund for each purpose.

The department shall also fund its own needs. However, like other departments, it must submit an annual budget and funding request to the President and to the Legislative Branch. Like other departments, it must operate within its stated budget.

Some governmental departments or agencies may charge user fees to help sustain their operational costs or for other purposes. Examples might include entrance fees to national parks, logging rights in national forests, mining rights on national lands, and fishing rights in territorial waters. Department or agency directors and their respective legislative monitoring committees shall be responsible for the proper handling and processing of these fees.

The Department of Individual Emergency and Retirement Trusts

This department shall be responsible for establishing and enforcing minimum standards for individual emergency and retirement trusts that all working citizens will be required to participate in. Every employed or self-employed citizen will be required to contribute a minimum percentage of their income, as determined by this department, to their emergency and retirement trust, which the citizens shall own. Workers may contribute more if they choose. Employers may, voluntarily, pay a portion or all of these costs, or even make payments beyond what is required, if they choose. Owners may bargain with any reputable investment institution to act as custodians for their trust.

In the case of a married worker and a non-working partner, fifty percent of all trust contributions will be deposited in the spouse's emergency and retirement trust. The trusts will be accessible only in times of serious need or when the owner has reached a certain age. The trusts will follow each working individual throughout his or her working career.

The department will determine when, and under what circumstances, a worker and/or spouse might access his or her trust; and also when, and under what circumstances, other dependents or beneficiaries, etc., might access the trusts. If the owner of the trust dies, ownership will normally transfer to the spouse, then to any children, and finally to the estate.

The department will also determine how the trust contents are to be invested. The department will stipulate that a majority portion of each payment going into the trust must be invested in income-producing securities generally judged to be "safe." The department will define what it means by "safe" investments. The owners may then choose what "safe" securities to invest in. The remaining portion of each payment may be invested as the owner sees fit. This arrangement will protect owners from overzealous investment.

Under the market system as envisioned by _The Desideratum_ , no business or institutional entity will be legally or morality responsible for any employee's healthcare, dependent care or emergency and retirement needs except as an employee is injured, disabled, or killed while in the performance of her or his job. Generally, it will be up to people to take care of themselves and their dependents. The trusts are necessary because too many people spend everything they earn and do not adequately plan for bad times or for their old age. They then become a burden to society. This is one of the best ways the government can help people take care of themselves.

The Department of the Armed Forces

The Department of the Armed Forces shall assist the President and the legislators in managing the nation's armed forces.

The Department of Federal Prisons

The Department of Central Government Prisons shall manage the federal prison system. The department will ensure that all prisoners are treated humanely and not subjected to overcrowded conditions.

The Department of Federal Police, Investigations, and Prosecutions

This department shall be responsible for the enforcement of federal laws.

The Federal Office of Banking and Insurance Institutions Integrity

Government regulatory agencies must be intrusive and forceful enough to be able to detect and act against any dubious transactions or policies financial houses might engage in. Moral and economic principles must prevail over the most beautifully conceived and tempting machinations of the regulated systems.

A host of issues and antagonisms, not necessarily illegal, will continually crop up and beg to be dealt with. Most such transgressions can be dealt with by bringing public opinion and the mass media to bear against the irresponsible parties. As always, time is an important ally. Generally, government should stay aloof of small disputes and leave their solutions to private parties, save if the policing authority is needed to keep the peace. Over time, regulators will learn what to look for and where to draw the line.

Assuming gold as money, the Office of Banking and Insurance Institutions Integrity will be charged with aiding said institutions in establishing standardized and honest accounting practices, ensuring that the balance sheets of all of the nation's banks and insurance institutions are publicly audited at least once a year, that the balance sheets fully and honestly reflect the state of health of said institutions, that nothing is hidden from view, that no financial institution will engage in fractional reserve accounting or any other kind of accounting whereby significant sums of unbacked currency, credit, ownership certificates, or commodities, etc., are created, and that no financial institution shall engage in practices that will allow it to move the market and profit thereby.

However, this text is not an advanced dissertation on the theory and operation of commerce as it manifests itself in the free marketplace. It deals only with basics and fundamentals. It is entirely possible the complexities of commerce may reveal advantages in the use of limited sums of credit not backed by gold. If the harm done to moral and economic standards is judged by this office to be minimal, the office may permit the commercial interests to proceed. Employees of this office should keep in mind, however, that one of their prime duties is to keep the economy operating well within the bounds of economic reality and morality. That means the use of credit must be constrained by market-driven interest rates and by what savers of gold are willing to make available to the loan market. Companies engaged in the business of selling raw and unbacked credit to the public, for example, should not be allowed to exist. Any attempt to bypass market constraints on credit will introduce fantasy and immorality into the marketplace and produce detrimental long-term consequences.

In a gold economy, the tedium and effort of labor will come first, followed by the enjoyment of the fruits of said labor. The promotion of enjoyment first followed by payment is a perversion of reason that will always lead practitioners to a state of grief and regret.

Commercial banks will evolve to serve the public in many ways. They will serve as secure warehouses where, for a fee, customers can safely store gold, gold proxy currency, or other items of value. Warehoused money must never be used by the banks for any purpose not in keeping with customer understanding and intent. Warehoused money does not belong to the banks. It must be one hundred percent available to the owner at all times. The banks will also serve as custodians for other types of customer accounts.

Customers will want to establish checking accounts by making deposits against which they can make withdrawals utilizing checks or debit cards. Customers will also want to establish savings or investment accounts where, in exchange for a fee, they will agree to relinquish control of a certain amount of money for a certain length of time. Savers will be able to choose how to invest their money. Specialty banks will evolve to serve the interests of large industries, small businesses, farmers, and homeowners, and other specialties.

The banks will act as brokers for savers who are ready to make a portion of their savings available to the loan market and those who are ready to borrow. Most savers will be anxious to utilize the services of commercial banks to save them the time and effort of finding those who would borrow. Savers also want to be relieved of the task of assuring the borrowers are reputable and qualified borrowers and will pay back their debt within the time frame allotted to them. They will happily pay the bank a fee for this service. Those who would borrow utilize the services of commercial banks to save them the time and effort of finding those who are prepared to loan their saved funds for a given length of time and at a given interest rate.

Both savers and borrowers operate on the assumption that the bankers they do business with are honorable people who will serve them honestly and faithfully. When bankers accept money from savers who wish to invest, there is an inferred and solemn pledge that they will protect the money and dispense it wisely. When borrowers arrive on the scene to take possession of the saver's money, they must do so with the same inferred and solemn pledge that they will return the loaned funds at some future date along with the agreed-upon interest. Savers must rely on the honesty of both bankers and borrowers. Trust and honesty on the part of all parties is necessary to make the system work.

The bank shall keep a portion of the interest paid by borrowers, so it may cover its expenses, create a reserve fund to cover emergency withdrawals, an occasional bad debt, and make a profit. The bank then credits the remainder of the interest to the saver's account. Client deposits must never be used to guarantee the solvency of the bank. The reserve fund will be accumulated through bank earnings only. No new money is created in this process. Borrowing will be a function of the market-controlled interest rates, and the quantity of money that is made available through savings, profits, or other contributions, with due considerations given to special risks and the length of the loan, etc.

Generally, the sale of loans or mortgages by a lending bank will not be allowed except as part of the liquidation process whereupon a bank ceases to exist. This rule will ensure that banks give proper consideration to the viability and risk of loans. What is deemed to be high risk shall be determined by the historical record of defaults. If it is desirous that high-risk loans be made available, then special private institutions should be created for that purpose and investors found who are willing to contribute the wealth that is needed.

International trading banks or branches will be created to serve travelers and international businesses. Travelers and businesses will deposit physical gold into accounts against which they may write checks, use electronic debit cards, or exchange for an internationally recognized one hundred percent gold-backed proxy currency issued by the servicing bank. The number of international banks should be limited by international agreements so the quality and recognition of the various international bank proxy currencies can be maintained at a high level. Clearing operations must be rapid, open, and honest.

The Federal Office of Investment, Brokerage and Clearing Institutions Integrity

The business of investing in stocks and bonds, etc., must be kept separate from the business of banking and lending. Investment institutions must never be allowed to engage in the business of banking and lending, and banking and lending institutions must never be allowed to engage in the business of equity trading on behalf of their customers. The possibility for mischief and risk taking are too great when the two businesses are combined.

All financial markets must be open and honest. Nothing should be allowed to go on behind closed doors or off the balance sheets. Unfortunately, there are large numbers of people working in the financial markets who are ready to yield to the temptations of undue enrichment by engaging in all sorts of crooked and immoral activities. Those who deal with large sums of money are easily intoxicated by it and must have someone looking over their shoulders to keep them honest. Government regulators must be ready to step in as soon as questionable activities are suspected.

Equity trading should be straightforward and held to high standards of honesty and integrity. The clearing system for securities, etc., must be closely regulated and owned and managed by the people who use it. Stock ownership must be traceable and ownership readily and positively determined. Transit time between owners must be minimized and the process fully documented. Short selling on the downside must be disallowed, and short sellers must submit to the regulating authorities the location and identification numbers of the securities they are borrowing to sell short. Securities held in escrow accounts for investors must never be loaned out without permission of the owner(s) and without payment of an appropriate fee to the owner(s).

Practices that create temporary or phantom financial instruments or commodities must generally be disallowed. In special situations, where it is the only practical way of doing legitimate business, the temporary or phantom financial instruments whatever their nature, must be a matter of public record. No financial trading institution, individual, or group of individuals, should be allowed to manipulate any aspect of the marketplace and make a profit thereby.

Despite possible inconvenience, the equity and clearing markets must be forced to operate slowly enough so, at any given moment, accounting can keep up with transactions and everyone can understand where everything is and what is going on. Safeguards must be put in place to prevent automated trading from overwhelming the accounting system, creating phantom certificates or commodities, or influencing prices in order that owners may make a profit thereby.

The Federal Office of Public, Private, and Charitable Business Integrity

This office will recognize the Universal and Unifying Morality, private property, private ownership of the means of production, honest money, the free marketplace, the resultant price edifice, and honest economic calculation as the central driving forces for social advancement. It will regulate its assigned businesses within that framework. The office will play no favorites, nor will it grant special privileges.

Businesses are bound by the same moral considerations that guide the actions of individuals. Unfortunately, an unhampered marketplace will give rise to all sorts of criminal and immoral business practices. Though many privileges are inherent in private business ownership, the authority to wantonly ravage the earth's land, waters, and air; the authority to turn out harmful or dangerous products; the authority to mislead or cheat customers; or the authority to wantonly disregard the health and safety of customers and employees are not among them.

Theft, fraud, a disregard for the life or welfare of workers, a disregard for consumers, and a disregard for the environment or the local ecology are all-too-common attributes of an unhampered marketplace. It is certainly within the purview of civil or criminal courts and all three branches of government to step in, when it becomes necessary, to make things right. Experience will dictate what laws are needed. Citizens not only have a right to honest government, they have a right to expect honesty, integrity, and responsibility, from the business community as well. Those at the top of corporations, both public and private, must never be trusted to keep themselves honest.

Aside from the obvious task of managing and leading, those at the top of publicly traded or charitable businesses have an implicit moral covenant with shareholders and employees, as well as with the public at large. Employees depend on directors to keep the company viable and growing so the employees and their families can feel secure as they look forward. Shareholders depend on business leadership to protect shareholder risk capital and, hopefully, add to the value of the enterprise. The public at large wants to see businesses that are true to their purpose and respectful of all the lives they impact along the way.

There is no doubt it takes a great deal of skill and ingenuity to keep a business on the road to success within the context of a highly competitive environment. In return for their valuable services, directors and executives are entitled to a commensurate compensation. What directors and executives are not morally entitled to do is to use their positions of authority to engage in a wholesale looting of the business for their own inordinate gain. While there may be an ambiguous line between what is called commensurate compensation and what may be called looting, the amount of rage that issues from employees and shareholders, as well as public disgust and condemnation, will be a good measure of when the line has been crossed.

The Moral Council will provide a means for employees and shareholders to reach up and impose a discipline upon executives who wander too far away from their moral responsibilities and constraints. Compensation for company directors, in all of its forms, must be a matter of public record and never hidden from view.

Publicly owned companies must be mindful of the way their ownership certificates are traded in the marketplace and must assume the responsibility for policing the trading of their certificates. Companies may issue serialized ownership certificates in whatever denominations they choose. Once issued, however, companies must not allow the certificates to be divided so two certificates bear the same serial number, for to do so will soon make the tracing of ownership difficult and open the door to fraud and deceit. Nor should they allow phantom shares due to uncovered short-selling or other dubious machinations to find their way into the marketplace. It is best if companies manage the buying and selling of their own shares, so the identity of the owners, and the number of shares they own, is always available to company officials. Companies may, however, choose to assign this responsibility to a trusted and reputable outside institution.

As for charitable institutions, no one should expect to become wealthy working for them. Contributors have a right to expect that a large portion of the funds they contribute will go to the people the institutions were created to help, and not to the people who manage the institutions. The people at the top of charitable institutions should be satisfied with modest compensations. This office will have to decide how much of the total income, for each type of institution, can be used to cover administrative costs. It will have to decide how a charitable institution is to be defined. It will also have to ensure that annual audits reveal to contributors everything they want to know about the institution they are helping to support.

The Federal Office of Voting and Elections Integrity

This office will ensure that all governmental voting and vote tallying within the nation's borders is dependable, accurately counted, verifiable, unambiguous, free of fraud and coercion, and available to all qualified voters. It will ensure that all political parties and candidates vying for central government offices are in compliance with the requirements of the Constitution.

This office is also charged with negating the corruptive influence of big money in the nomination and elective processes. It will have the authority to audit income accounts of all candidates, tentative candidates, and their supporting political parties. When funds from big money sources are found, the audits will be made public and the funds returned to owners. The same will hold true for any funding from foreign sources.

This office will ensure that possible criminal histories of candidates are of a minor nature and understood by the public, and that the candidates have a good understanding of the problems they will likely encounter should they win the office they are competing for.

Political parties are defined by their moral, economic, and political philosophies against the backdrop of the SEP Spectrum, the Providential Laws of Reality and Truth, the Universal and Unifying Morality, and the concept of government as a component of the division of labor. They are the focus of monetary donations and provide an organizational framework for professional and volunteer enthusiasts. They provide the organizational skills and wherewithal candidates need to carry their message into every city and rural community. However, as political parties become more numerous, it is more likely some will represent special or radical interests. The electoral structure should, therefore, discourage the formation of excessive numbers of political parties.

The following party and candidate requirements will enhance the quality of candidates and the stability of the political system at the national level, while minimizing the alienation of minority voters.

The political parties occupying the first two places, in terms of votes, in the previous national election will be designated _most important_ parties by the Federal Office of Voting and Elections Integrity. Candidates endorsed by _most important_ political parties will have their names and the name of their supporting party printed on the ballots of the next election. The names of other candidates must be written manually in provided spaces as voters fill out their ballots.

If it should happen that "write-in" candidates endorsed by a third political party garner more total votes than the candidates of one of the two _most important_ parties, then that "write-in" party will take the place of the losing party on the _most important_ list for the next election. Candidates who choose to run without endorsement by a political party will be "write-in" candidates only and will not upset the _most important_ status of the two top parties.

Candidates for high central government elective offices who hope to be endorsed by a _most important_ party shall be required by the office to personally write, without help, essays that document their views on all of the important historical, current, domestic, and foreign issues of the day and make them available to news outlets. The essays should be a measure of the candidates' own understanding of the issues and be free of input from friends, advisers, or experts. This requirement will increase mightily the intellectual level of political campaigning, and immediately reveal those weak in knowledge, thought, and expression. Newspaper editors and television news commentators can discuss the strengths and weaknesses of the essays and candidate appearances; and voters can render their decisions based on their reading of the essays, what they see of the candidates, and what they read in the newspapers and hear and see on radio or television.

Obviously, the essays must be available to party delegates for examination well before the delegates meet in convention to select their candidates. Candidates may make revisions and add addendums to their essays up to one month before the convention.

The parties designated as _most important_ will meet in convention to endorse their candidates no later than six months previous to the election. The parties will pay all of the campaign expenses, including personal expenses, of their endorsed candidates between the time of endorsement and the election. Funds acquired through speeches or appearances of the endorsed candidates, or by other means, during the same time period will not flow into personal accounts of the candidates. Rather, the funds will flow directly into the coffers of the sponsoring party. Candidates may not accept gifts of any kind between the time of endorsement and the election. Spending by the party, between the time of endorsement and the election, must be fully documented and a matter of public record.

The campaign period will be defined as starting six months before the election and ending the day before the election. The Federal Office of Voting and Elections Integrity shall place a limit on the amount of money any affiliated group or single entity may contribute to any political party, _most important_ or otherwise, during the campaign period, and that each political party, _most important_ or otherwise, will be allowed to spend during the campaign period.

After the spending limit has been reached by individual parties and their candidates, fund raising will cease and an announcement made that no additional funds are needed. Contributions received after the campaign has ended will be returned to contributors. Contributions that cannot be returned may be retained by the party until the next election. After the third full month following the election, the political parties may start eliciting funds once again to rebuild coffers and infrastructures for the next election.

The purpose of the above is to temper the tendency, evident in many countries in the contemporary world, toward highly differentiated and viscous political systems where the numerous political parties are more interested in competing with each other for influence and power than they are in serving the best interests of their nation. The restrictions also answer the public concern about the influence of big money in politics.

With the major candidates being treated in the same minimal way, and spending limits in place, it will be hard for big money to have its way. Most voters will vote for the candidates and parties printed on their ballots and will take comfort in knowing the major parties and their candidates are governed by common constraints. Most segments of society will find reasonable refuge within one of the two "most important" political parties.

As a practical matter and in keeping with the principles of freedom, the amount of money individuals and institutions choose to spend outside of party organizations and influence, and on behalf of their favorite candidates, will have no limit. However, in all such spending activities, the sponsoring institutions or individuals must be named and traceable, and it must be made clear to all that the activity is being sponsored by individuals and institutions that are independent of the party and its candidate. If big money is at work trying to influence an election outcome, this is one way it will be evident. Viewers, listeners, and readers beware!

To further checkmate the corrupting influence of big money operating outside of party organizations and influence, the Federal Office of Voting and Elections Integrity shall prohibit any private or institutional spending, either on behalf of or against a candidate or cause, within a fifteen day period immediately before the day of the election.

Candidates for the highest national offices must have at least a majority of the number of votes cast. Run-off elections between the two most popular candidates may be necessary. In lesser cases, the candidates with the most votes will win the elections.

Some people will complain bitterly about over-regulation of the nomination and elective processes, but regulation is needed to counter the corruptive influence of wealthy patrons and institutions, and to maintain the entire process at a high level of integrity.

The Department of Intelligence

Other than the Legislative Branch, no branch or agency of government shall have its own intelligence organization. All intelligence institutions shall be organized under the above title and shall be under the direct management and control of the Legislative Branch. This department shall never be assigned, claim, or engage in, any war-making activities, assassinations or any other activities whether overt or covert, that violate the intent of the following Constitution or the Universal and Unifying Morality.

THE CONSTITUTION

The Structure of the Central Government

The Constitution shall define a structure of government anchored firmly in the top third of the SEP Spectrum, and as outlined in the previous pages. The use of honest money (gold) and the inability to borrow to excess will greatly limit the ability of the Executive and Legislative Branches to pander to the desires of larcenous voters or special interest groups in exchange for votes and money.

Without currency printing and the ability to accumulate debt, politicians will be relieved of most of the corruptive temptations that are otherwise a part of their high positions of authority, and will be able to devote their time to the honest work of good governance. Voters and special interest groups bent on obtaining undue considerations will see a structure that is not amenable to their purposes, and will hopefully turn aside to pursue their interests in more honest and honorable ways.

Additional Structural Requirements and Duties

In addition to the structure and items stipulated or implied earlier in this chapter, the Constitution shall include the following items:

The central government shall not usurp powers not granted to it by the Constitution.

The central government shall have no authority to grant coercive powers to special interest groups.

Aside from certain intelligence operations during wartime, the government is fully transparent and does not engage in secrecy.

The government maintains and protects the nation's borders against unreasonable incursions. However, when other nations are embroiled in deadly turmoil it will, in concert with other nations, provide a safe harbor for refugees, with the possibility of permanent citizenship.

The government observes the rules of moral behavior when dealing with other nations and makes every effort to maintain good relations with other nations.

The government is wholly supportive of a world council of nations as a means of maintaining peace among nations and increasing the well-being of people the world over.

The government endorses and enforces international conventions regarding warfare. It prohibits the wanton mistreatment of prisoners, whether civil or military, foreign or domestic, and strictly prohibits the use of any treatment that might be construed as torture. Nor shall the government transfer prisoners to foreign locations, where they may be mistreated, tortured, or killed for political reasons. The preceding, however, must be differentiated from the case of people proven guilty, in domestic criminal courts, of heinous criminal activity beyond the slightest doubt. Punishments may include sterilization, castration, and one time systematically administered beatings that do not inflict permanent physical injury.

The government maintains peace within the realm.

The government does not allow one group of people to oppress another group.

The government enforces the rules of moral behavior within its own ranks.

The government observes the rules of moral behavior in its dealings with businesses and individuals.

The government works with privately owned enterprises to standardize weights, measurements, systems, accounting methods, etc., as needed by science, business, and industry, and for the benefit of all.

The government encourages healthful living and eating habits.

The government oversees the food industry to ensure the safety of consumers.

The government oversees the drug industry to ensure the safety of consumers.

The government defends the rights of future generations against excesses of the present generation.

In keeping with its Earthly Guardianship responsibilities, the central government does not allow government agencies, business entities, or private citizens to produce or accumulate hazardous wastes or by-products that cannot be neutralized or disposed of in an environmentally friendly manner.

In keeping with its Earthly Guardianship responsibilities, the central government does not allow government agencies, business entities or private citizens to dispose of hazardous materials in ways that will unduly harm the earth, its waters, or atmosphere.

In keeping with its Earthly Guardianship responsibilities, the central government encourages and oversees, but does not own or finance, a cost-effective and efficient system of mass transportation (land, water, and air) for both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere.

In keeping with its Earthly Guardianship responsibilities, the central government encourages and oversees, but does not own or finance, an efficient system of electrical power generation and distribution to serve both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere.

It encourages the use of clean and renewable energy, and discourages the wasteful and unnecessary use of energy. It champions large numbers of widely dispersed and localized power generation stations with short transmission lines over huge and highly centralized power generation stations with long transmission lines. Interconnections should be minimized so wide spread power failures can be minimized.

In keeping with its Earthly Guardianship responsibilities, the central government promotes and oversees, but does not own or finance, a cost-effective and efficient system of water collection and distribution to serve both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere. A moral government discourages the wasteful and unnecessary use of scarce water.

In keeping with its Earthly Guardianship responsibilities, the central government encourages and oversees, but does not own or finance, a cost-effective and efficient system of reuse and recycling to serve both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere.

In keeping with its Earthly Guardianship responsibilities, the central government encourages and oversees, but does not own or finance, a cost-effective and efficient system of refuse collection, treatment, and disposal, to serve both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere.

In keeping with its Earthly Guardianship responsibilities, the central government encourages and oversees, but does not own or finance, a cost-effective and efficient system of sewage collection, treatment, and disposal in both urban and rural areas that will minimize the degradation of the earth's land, water, and atmosphere.

In keeping with its Earthly Guardianship responsibilities, the central government shall ensure that the nation's scarce and nonrenewable resources are well husbanded and that involved resource commercial interests pay appropriate royalties to the nation's citizens through their government. Setting the royalty level will provide the government with an important means of fulfilling its husbanding responsibilities.

In keeping with its Earthly Guardianship responsibilities, the central government ensures the nation's renewable resources are well husbanded and there is sufficient renewal, in both quality and quantity, to satisfy future demands.

In keeping with its Earthly Guardianship responsibilities, the central government does not allow the nation's surrounding oceans or interior waters to be polluted or over fished.

In keeping with its Earthly Guardianship responsibilities to preserve fish populations and to protect threatened fish species, the central government shall designate strategic areas of oceans, seas, and other waters within its jurisdiction as protected fisheries wherein no fishing is allowed. It also works with other nations to designate strategic areas of international waters as protected fisheries wherein no fishing is allowed.

In keeping with its Earthly Guardianship responsibilities, the central government shall promote, own, and protect, an extensive park system that will preserve forests and unusual features of land and water. A regard for the future will take precedence over a regard for the present.

In keeping with its Earthly Guardianship responsibilities, the central government shall set aside an adequate portion of the landscape for the benefit of wildlife, including wetlands and seasonal land and flyway migratory routes.

In keeping with its Earthly Guardianship responsibilities, the central government shall cooperate with other nations to preserve the earth's land, waters, atmosphere, and wildlife.

In keeping with its Earthly Guardianship responsibilities, the central government shall do nothing to encourage the production of children.

The Document of Citizen, Noncitizen, and Prisoner Protections and Rights

A hard and fast list of moral considerations that are due every person, both foreign and domestic, and that governments at all levels shall not violate, will help mightily in keeping the government confined to its proper functions. The Constitution will, therefore, include a section that will be entitled _Document of Citizen, Noncitizen, and Prisoner Protections and Rights,_ or something similar. The document will delineate a series of items that will protect both citizens and noncitizens from overzealous or criminal government officials, or any lower-ranking officials, whether civilian or military. It shall be the responsibility of all three branches of government to vigorously protect and uphold the _Document of Citizen, Noncitizen, and Prisoner Protections and Rights._

The Power to Amend

The authority to amend the Constitution shall rest with the members of the Supreme Court, the central government Legislative Branch, and the President. Any amendment to the Constitution shall require the approval of seven of the nine Supreme Court judges, a seventy-five percent approval of the full membership of each central government Legislative Branch as demonstrated by open voting, and the approval of the President. The Supreme Court members must be vigilant of any attempt by the Legislative Branch or the President, to compromise the Constitution, the Universal and Unifying Morality, or the concept of government as a component of the division of labor.

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CHAPTER 12: THE _IT_ OF GOVERNMENT, PART V

### REVOLUTION

CHAOS

In the midst of chaos, the First Person Singular must never turn away from the central pillars of the new faith. An inclusive, democratic government, based on freedom and the Universal and Unifying Morality, must always be favored over an exclusive dictatorship, whether secular or religious. All righteous people must work and fight toward that end. In chaotic times it may be difficult to maintain one's moral compass, but even under the worst of circumstances, it is the duty of the First Person Singular to maintain a clear head and a stout heart. There are always moments for quiet thinking. Understanding and righteousness will point the way.

Acting with others is easier than acting alone. Those who understand what constitutes a righteous government must band together for mutual support and provide the leadership that is needed to counter those who would deliver the country into bondage. In tumultuous times when all is at risk, good people cannot afford to stand by and do nothing. They must stand in the forefront and lead!

WHEN A MURDEROUS TYRANT TAKES OVER

Too often in the past have tyrants been allowed to use murder and terror to secure and maintain positions of dominance, and to set armies on the march with horrific consequences. No more! When a tyrant rules with an iron fist, does not hesitate to use murder and terror as means of securing or maintaining dominance, or sets his or her army on an aggressive rampage of conquest, destruction, and murder; and when the situation precludes moral citizens from acting through the voting booths, or the courts, or by other peaceful means to remove the tyrant from power; then the tyrant forgoes the right to life.

When there are no other alternatives, every soldier, from the top generals to those training in boot camps, as well as every able-bodied government employee or citizen must do everything possible to kill the tyrant, so the scourges of hatred, killing, and suffering can be erased from the face of the earth.

THE ALLUMINATI

It is not only the noisy and ambitious dictators that citizens should fear. Mega-wealthy banking families, owners of military and various commodity industries, and war-loving generals also pursue their goals from behind the scenes. They promote wars for glory and profit, to secure control of scarce commodities, and in the case of the banking families, to slowly secure the effective ownership of the entire planet.

Trusting citizens should keep in mind there are several examples in history where calamitous events that may claim thousands of lives have been deliberately engineered by scheming and nefarious illuminati and their cohorts, such as bringing down tall steel-framed buildings with explosive and incendiary charges while people are working inside of them. Blame for the tragedy is cast upon convenient groups or nations that stand in the way of a new world order as envisioned by tyrants operating behind the scenes. The mass media, controlled by the same illuminati, is cowed and fails to report the truth, though it is known by many. Indeed, the mass media is employed to unleash a tremendous propaganda campaign to arouse public alarm and outrage against the presumed enemies.

By controlling the news people read and hear every day, and by spewing out a one-sided dogma over a long period of time, tyrants can control the way a vast majority of citizens think. All of the techniques of indoctrination will be evident if people would but look for them. Well-known and trusted newscasters throughout the nation are given scripts to read and are not allowed to do their own investigative reporting. People, institutions, or nations are demonized; opposing views are absent from the scene, and diversionary tactics are used to turn attention away from government corruption and foreign policy sins.

The big lies serve the tyrants and their cohorts well. Trusting citizens cannot come to terms with what is happening to their beloved country. Their eyes do not see the obvious. They wait too long before taking to the streets and hunting down the destroyers of nations.

REVOLTING AGAINST A DICTATORIAL GOVERNMENT

People may rise up in righteous revolt whenever their government is seen plunging downward within the central part of SEP Spectrum. Governments operating in the lower third of the SEP Spectrum are no longer operating as components of the division of labor, nor are their structures consistent with the Providential Laws of Reality and Truth, and the Universal and Unifying Morality. It is the Moral Duty of every citizen, every member of the governing bureaucracy, as well as every member of the military and police forces to join in revolt. Inaction in the face of immoral despotism does not become the moral person no matter what his or her station in society may be. Everyone must be willing to share in the responsibility and risk of overthrowing immoral and despotic regimes with the goal of establishing a government set firmly in the top third of the SEP Spectrum. Leaders must have a new Constitution ready for immediate implementation should the revolt succeed. Its early publication will educate the public and galvanize the desire for change.

The risks associated with revolt, however, must be clearly understood. The most obvious is the threat to life and limb. If the police and military support the regime, a likely scenario since that is where their pay comes from, a river of blood may stand between righteous people and their goal of a better life. It may even be that the majority of the citizens will, for various reasons, support the regime, despotic or not. Many may not trust the leaders behind the revolt. They may fear the violence or chaos that might ensue, the loss of their jobs, or the consequences if the revolt should fail. Indeed, there are a host of things that can go wrong. Groups with different goals may join together in revolt, only to fight over the spoils once the despotic regime is overthrown. The battles, with resultant social turmoil and suffering, may drag on for years.

Leadership may also be of the wrong kind. In desperate and impassioned times, the powerful desire for change can take people down ominous paths. A revolt may start as a simple show of discontent and demand for change. Its spontaneity may include a measure of chaos. If strong leadership is lacking, the excitement will afford unscrupulous but determined people the opportunity to rise to the fore. Participating citizens had better know whom they are following and what the leaders stand for. There are many examples in history of a despotic regime yielding to revolt, only to be replaced by another that was just as bad, or worse, than the one displaced.

While street demonstrations may bring out the best in people, they also afford opportunities for rogues. If police are ill prepared and yield the streets to demonstrators, many, especially the poor and youthful, will see it as an opportunity to smash and loot. While demonstrators may shut down commerce and government operations by their numbers, it is their responsibility to remain otherwise peaceful. People who take advantage of the absence or immobility of policing authorities, to commit crimes, must be treated as common criminals and forcefully dealt with. A mass demonstration is not a license to loot, destroy property, or assault people, including policing authorities and soldiers.

Organizers of mass demonstrations must recruit vigilantes to guard against those who would take advantage of the excitement to commit criminal acts and stain the cause of the demonstration. When a segment of a demonstration becomes a crazed mob and goes on a rampage of destruction and looting, the police are within their rights, indeed it is their duty, to use whatever force is necessary to restore order. Smashing and looting discredit any cause, and give the authorities an excuse to break up demonstrations and move against the revolt leadership.

Massive but nondestructive and nonviolent street demonstrations are the best way to force a regime change. Occurring day after day and week after week, they will take their toll on the most powerful of despotic regimes. If policing authorities react violently to demonstrators then women must step to the fore. It is much harder for the police to mistreat or kill women. As news of the demonstrations is spread around the globe, the weight of world opinion and political diplomacy will hopefully complement the revolt and increase the chance of success.

There is no doubt participating in a national revolt is serious business. Many lives may be lost. Revolt leaders may be targeted for arrest or assassination. Alas, if a revolt is to succeed, large numbers of citizens must be willing to assume the risks. Small meetings, underground newsletters, and surreptitious channels of communication can be used to initiate mass demonstrations. If used properly and with persistence, mass demonstrations are fully capable of dislodging a despotic government.

An armed revolt, which may become a civil war, is the most dangerous and problematic form of revolt. If the result is large-scale destruction, killing, and suffering, the cause may easily lose its meaning and purpose. Victims will come to view the cause as just another form of oppression and insanity.

A massive educational campaign must precede the revolt. The people must be made aware of the purpose of the revolt and who its leaders are. Leadership must be strong, respected, and unified. They must have plans in place should they become successful in their quest. Chaos and indecision in the days immediately following a regime change will prove to be very costly. As much as practical, existing police and military units, as well as the governing bureaucracy, should be employed to provide a smooth transition into the future.

If mass demonstrations are not allowed and are forcefully attacked by loyal government troops, then it is legitimate to go after the leader or leaders. As a last resort, it becomes the Moral Duty of every citizen, every soldier of low or high rank, every police officer, and every person working in the top echelons of government to deprive the tyrant or tyrants of life. Leadership must then be found that will establish and protect a system of sound money and free enterprise so the long and painful march toward prosperity can get underway.

REVOLTING AGAINST A DEMOCRATIC GOVERNMENT THAT HAS LOST ITS WAY

When a nation allows its economy to deteriorate into a system driven by currency production and debt accumulation, the best thing it can do is to abandon the system as quickly as possible. Currency production must be outlawed, the means of currency production dismantled, and interest rates allowed to rise to their market value. Market-driven interest rates will quickly put the debt structure and other excesses into their true perspective.

Though stopping the currency printing presses might appear counter-intuitive because of the way it will immediately reveal the full horror and magnitude of past sins, there is no sense in trying to delay the day of reckoning. It will come sooner or later, and the longer it is delayed the worse and longer lasting the ensuing turmoil will be. Citizens must anticipate and accept that the market-driven interest rates will precipitate innumerable business and personal bankruptcies. There will be a tremendous deflation of currency. The nation must brace itself for a period of hardship, homelessness, starvation, and rampant crime.

Hopefully, political leaders will rouse themselves from their intoxication with printing press currency and all of its opprobrious ramifications, and surrender to their duty of preserving the currency and putting their country back on the straight and narrow path of honest money and the one true moral order. Failing that, citizens must take to the streets. By the hundreds of thousands, day after day, week after week, and month after month, they must march on the nation's capital buildings and the central bank buildings. At work or at home, the highest political leaders and central bankers should know not a moment of peace. Much is at stake. If the currency inflation can be stopped short of the currency being rendered absolutely valueless, recovery will be easier. The currency, though weak, can be exchanged for gold bars or coins. If, however, the currency is rendered valueless, everything must start anew, for there is no basis for surrendering gold bars or coins in exchange for something that has no value.

When the nation's currency is destroyed, the treasure trove of information contained in the price edifice is also lost. Without a working economy, economic calculation breaks down. Consequences are bound to be profound and long lasting. No one knows how long it takes to build a viable price edifice from scratch. There is no greater tragedy than when a nation's currency is printed into oblivion. Business activity grinds to a halt, and exchange is reduced to bartering. It is extremely important that the citizens and regional political leaders take action before that happens.

When it becomes obvious the central government leaders are unwilling or unable to stop the process of rampant currency production and debt accumulation, and in response to citizen unrest, it must be hoped the following, or something similar, will ensue:

Taking their cue from citizen protests, state or provincial governments must enter into a state of rebellion against the national government. They must gather in congress to adopt a new Constitution and reorganize the central government. Government corruption and the scourge of currency production and debt accumulation do not happen overnight, nor is it hard to understand the eventual consequences of such practices. The ominous future, even to the unschooled, will be obvious for decades. State or provincial leaders must read the trend and be fully prepared for what they are about to do.

The nation's Constitution must be amended or rewritten, and the government restructured in general accord with ideas as expressed in the previous chapter. A **Declaration of Authority** , and a **Statement of Purpose and Process** , must also be composed, and distributed to the public, well before the Reorganization Congress meets.

The **Declaration of Authority** should read approximately as follows:

The Reorganization Congress declares that it derives its authority from the fact that it is an outgrowth of the division of labor, that it is closer to its origins and the citizens than is the corrupt central government, that it has the support of the people whereas the central government does not, and that the central government has forfeited its right to govern by virtue of its corruption and ineptitude.

The congress further declares that: whereas the elected members of the central government have forgotten that the government of which they are a part is an outgrowth of the division of labor; whereas the elected members of the central government have usurped authority onto themselves not given to them by the citizens; whereas the elected members of the central government have forgotten that they are bound by the same rules of moral behavior that govern the interactions of every citizen; whereas the elected members of the central government do not understand the difference between real and honest money, and artificial and dishonest currency; whereas the elected members of the central government have engaged in massive currency production and debt accumulation to carry on the government's day-to-day business and have, thereby, made themselves, a party to theft and swindle; whereas the elected members of the central government have allowed their government to become the agent for the depreciation of its own debt, with the result that all of the government's instruments of debt are rendered fraudulent; whereas the elected members of the central government have allowed interest rates to be criminally manipulated, thereby falsifying all of economic calculation; whereas the elected members of the central government have, through legislation, made promises to the citizenry they cannot hope to deliver long term, and have, thereby, deceived the citizenry; whereas the elected members of the central government engage regularly in the corrupt and immoral practice of buying votes and selling their influence; whereas the elected members of the central government have allowed their country to fall into the lower third of the SEP Spectrum, or fall rapidly toward it, and whereas the elected and appointed members of the central government have generally brought the nation to the brink of social and economic collapse, the members of the Reorganization Congress hereby declare the central government morally and financially bankrupt and placed in temporary receivership, and that all authority hitherto residing in the central government Judicial, Executive; and Legislative Branches, including the command of the military, shall pass to the Reorganization Congress.

The support of the military is essential. Military commanders must choose between the dysfunctional and corrupt central government which, if left unchecked, will eventually lead the nation, and its citizens, into a state of poverty and bondage, and the reform movement as represented by the Reorganization Congress, which will lead the nation and its citizens, back to a state of freedom, honest money, and eventual prosperity. Recalcitrant officers must be immediately relieved of their commands.

The **Statement of Purpose and Process** should include the following, or similar, statements:

The Reorganization Congress has been convened to place the nation and its government in the top third of the SEP Spectrum, which is to say, on the path of reality, truth, and righteousness. Everything the Reorganization Congress does will be consistent with the principles that government is an outgrowth of the division of labor within a community, that it is constrained by the same moral system that guides the interactions of all citizens, and that its defining function is to serve the people, not to dominate, deceive, or cheat them.

The Reorganization Congress will transform the nation's economy from one based on the inebriating effects of printing press currency and debt accumulation, to one based on reality and truth, economic sobriety, and honest money, which is gold. The authority to accumulate debt and to tax will be taken away from the Executive and Legislative Branches and given to a reorganized and expanded judiciary.

The reorganization of the central government, in accord with the newly revised Constitution, must be accomplished as quickly as possible to prevent the nation from sliding into anarchy or civil war. Therefore, the state of receivership will last no longer than six calendar months, after which time governing authority will be restored to the Judicial, Executive, and Legislative Branches of the central government.

The central government President and Vice President and elected members of the Legislative Branch will be sent on "vacation" during the time of receivership.

If there is a Supreme Court, the Reorganization Congress will appeal to it for support. If that support is not forthcoming, the Supreme Court must also be sent on a temporary "vacation." The Reorganization Congress will manage the country's most essential business at the same time as it is reorganizing the central government structure.

Any laws inconsistent with reform measures and the new Constitution will be summarily repealed by the Reorganization Congress.

The Reorganization Congress will name an acting President to aid in the governance of the country during the time of receivership.

The central or national bank will be shut down and dismantled so it cannot reopen. All employees will be discharged and sent home. If the central or national bank is housed in a beautiful, marbled building, the building will be converted into a museum. Displays will be created that demonstrate how central or national banks institutionalize monetary corruption and theft. The displays will meticulously explain how the banks create currency, surreptitiously redistribute wealth, manipulate interest rates, unduly enrich central bank owners, artificially fund government deficits, protect member banks from the discipline of the marketplace, and promote economic hyperactivity that the future will not support, all criminal, unethical, and uneconomic practices.

The previously existing tax structure may be used until the end of the current taxable year, at which time it must be repudiated, and a national consumption tax instituted to take its place.

Fractional reserve banking must be outlawed. Banks will have to learn how to survive and prosper in an honest money environment.

The Reorganization Congress will hire an independent, private, and reputable accounting firm to review the ledgers of the central government and all of its affiliated offices. The firm must identify, as quickly as possible, the programs and services that are most essential to the nation's survival and are capable of being funded. All other services, programs, and obligations must be repudiated and terminated. Recipients of repudiated and terminated programs must be told to fend for themselves as best they can. Unneeded employees must be discharged and sent home. The accounting firm must also identify the debt that must be repudiated, the debt that is best retired by partial payment, and what partial payment is possible given the financial state of the nation. Central government debt held by domestic citizens and businesses with the exception of large criminally oriented banks and other such institutions should fall into the latter category. Salvaged debt should be turned over to the newly organized OCCGD (see the previous chapter) or equivalent for servicing. The Reorganization Congress must quickly accept the work of the accounting firm and make it the law of the land. Many businesses and lesser governments will also have to go through the process of bankruptcy and the repudiation of their unpayable debt.

Foreign governments holding large quantities of the reforming government's debt will no doubt be outraged and may threaten war. The Reorganization Congress must quickly dispatch letters of apology and deepest regret. However, the message should also remind the foreign governments that the Reorganization Congress is simply expressing a reality that should have been evident to all foreign governments, thoughtful diplomats, and trade experts for decades. The offending nation's debt has long been too extensive to be repaid in real value terms, and its constant growth and rolling over has long pointed toward insolvency.

Citizens must be made fully aware that as the currency-creating mechanisms are dismantled, interest rates will assume their market value. Undoubtedly, they will go sharply higher, precipitating innumerable business and personal failures. The fiat currency relative to gold, and everything denominated in the old fiat currency, will also depreciate sharply, precipitating more loses. Most of the debt will have to be repudiated and so-called entitlement programs dismantled. Large scale unemployment, hardship, homelessness, hunger, and fear will grip the nation. Many people will be rendered destitute by these actions. Many will die of starvation and exposure to the elements, but it cannot be helped. If the system is allowed to continue operating without reform, they will be rendered destitute anyway. The ruin must be accepted. It is a price that must be paid for the corruption and stupidities of the past. People will have to care for each other as best they can. Regardless of the suffering, economic reality must be allowed to reassert itself. It will provide the best possible foundation for a new prosperity based on reality, truth, honest government, and honest money.

In terms of establishing a new gold-based money system, the question arises, what is the quickest and least disruptive method for a nation to convert from a fiat currency system to a gold-based money system? As an answer to that question, something like the following will have to be accomplished:

Gold must be set free of all controls so it may find its value in terms of the existing fiat national currency. It is essential that gold should circulate freely alongside of the fiat currency so the price edifice can find its expression in terms of gold. Accredited and regulated gold stores should be encouraged to establish themselves in every city and town.

After the market price of gold has been established in terms of the nation's fiat currency, a possibly traumatic event, the government must declare that gold is the primary money of the land. The unfettered use of gold as money will impose a discipline on the managers of government and business that a soundly based and moral society cannot do without.

Gold is, however, weighty, inconvenient, and, in large volumes, difficult and costly to transport. People will tire quickly of carrying large numbers of heavy coins in their wallets and purses. The nation's old fiat currency will become a de facto gold proxy currency and will provide people with the currency convenience they desire. The free marketplace will determine its value in terms of gold.

An OCCCS or equivalent (see the previous chapter) will be responsible for servicing the old currency in terms of replacing worn bills and making adjustments to the most desired denominations, but it will not be allowed to add to the currency stock. OCCCS selected mints will be encouraged to mint bars and coins as needed by the marketplace. The OCCCS will monitor the quality of their work.

Exports and imports must be financed through the medium of physical gold only. Under gold, the so-called balance of payments problem will be self-correcting by a change in the price of gold within each trading nation. If a national currency is used, it will upset the standard with which gold is judged within the nation in question.

As soon as it is practical to do so, the converting nation will want to create a new gold proxy currency to replace the old fiat currency. The replacement will be on the basis of an exchange ratio that will maximize the usefulness of the new gold proxy currency. The new currency will state clearly it is for domestic use only and that it must stay within the national boundaries.

The above process may isolate large sums of fiat national currency existing in foreign lands. If the sums are small the currency can be repatriated through negotiations. Large sums will have to be repudiated. Again, those nations holding large sums of the old fiat currency will be very angry. Apologies must be immediately dispatched in the hope retaliation can be avoided.

It must be left to the marketplace to iron out the details. Most domestic transactions will be in terms of the gold proxy currency. A slightly higher price may be charged for those who choose to pay with physical gold.

All foreign governments should be encouraged to join in the conversion to a gold-standard system. Leaders may resist, but citizens will be encouraged. Citizens all over the world are well aware of the destructive effects currency printing can have on the value of their savings. Hopefully, they will make their views known in no uncertain terms. It would certainly be better if a group of important nations could agree to make the conversion simultaneously. That would make it more difficult for rogue nations to frustrate the movement toward gold.

The new or revised Constitution, the Declaration of Authority, and the Statement of Purpose and Process must be ready for endorsement by the Reorganization Congress as soon as it convenes. It will be the main business of the Reorganization Congress to implement the new Constitution and the Statement of Purpose and Process.

The expanded judiciary, consisting of the Supreme Court, the Moral and Administrative Councils, and their respective offices must be organized as quickly as possible since they will immediately be assigned responsibilities. A fully functioning judiciary will portray continuity of governance and also help to maintain the national order.

After the above and other necessary business has been attended to, the Reorganization Congress shall declare the state of receivership ended. The central government President and Vice President, and the members of its Legislative Branch, may be called back from "vacation," and the authority to govern the nation restored to them. The central government, however, will now be forced to operate under the new paradigm. The Legislative and Executive Branches will no longer have the authority to print currency and accumulate debt. They will only be able to spend what has been previously taxed. Reality and morality will be the new guiding lights, and the strong tendency toward corruption will have been removed. Any details left over from the reorganization will have to be taken care of within the confines of the new operating paradigm.

While the preceding paragraphs doubtless oversimplify what must be done, they do demonstrate the boldness that is required. Draconian measures will be needed to get the work done quickly to minimize suffering and the possibility that the nation may descend into anarchy. If the nation in question can survive the months it will take for the new system of money and governance to take hold, the economy will begin to hum once again. On the positive side, a great lesson will have been learned; citizens must never loan money to their central government, except under the direst of circumstances. Even then, the payback schedule must be ironclad.

Many people will cry out, "Why should we support a reorganization plan that will throw us into a state of extreme hardship?" Once again, the answer is: if the necessary changes are not instituted, the suffering will be even more intense and longer lasting. This way, a remedial plan is available to make things better. The other way, plans driven by events will only make matters worse, and people will find themselves in a state of long-term bondage, poverty, and tyranny.

Others will say that government repudiation of its debt and other obligations is a grossly dishonorable thing to do and that such acts will stain the reputation of the nation in question for as long as it exists. The dishonor, however, has already occurred in the previous decades. It only needs to be faced up to. The dishonor occurred when the nation accumulated debt beyond its ability or intent to pay back, and placed it on the backs of children and generations of children as yet unborn. The dishonor occurred when the nation printed currency without any qualms about the way it defrauded savers and distorted economic calculation. The dishonor occurred when citizens allowed their government to devolve into a system based on the buying and selling of votes. The dishonor occurred when the otherwise intelligent citizens failed to school themselves in the tenets of true religion, true morality, true economics, and true politics, and therefore had no defense against the corrupt and antiquated ideologies that pushed them and their country into ruin. The question to be asked is: how best can the nation in question turn away from dishonor, and start acting honorably once again?

Despite the horrendous difficulties, citizens will do well to support the work of the Reorganization Congress wholeheartedly. Assuming the right kind of preparation, it will offer the best chance for a return to prosperity and honest government.

A brief digression is in order here. Some readers will object to the content of the previous paragraphs. They will say it contradicts the new faith tenet, expressed earlier, that governments should not be dominated by a religious ideology. They will say that the new faith is not only seeking to dominate government, it is seeking to dictate how governments, worldwide, should be organized. A bold move indeed!

If people were well schooled in true faith, true morality, true economics, and true politics, and were consistently guided in their lives by Moral Duty and the radiant Laws of Reality and Truth, the issue would be moot. Government would not be able to engage in immoral and destructive activities. Indeed, these pages would not be necessary. However, such is not the case. Massive numbers of voters have allowed themselves to be indoctrinated into false moral, economic, and political ideologies, and when it is time for them to choose their political leaders they arrive at voting centers in a profound state of ignorance and corruption. It is worth repeating two paragraphs from Chapter Two:

"There is nothing in the old religious literature that will help people avoid the pitfalls of oppressive government. Indeed, the faithful are often beguiled by their clerics into willingly accepting oppressive government.

If a faith is to concern itself with the well-being of the faithful, it must arm the faithful with enough knowledge of economics and politics to enable them to make informed assessments of governmental structures and the principals and policies that any government may espouse. Government impacts everyone's life in a myriad of ways and often in devastating ways. A theology that has nothing to say about economics and politics is not fulfilling its role."

The new faith tenet that governments should not be dominated by a religious ideology must be differentiated from the faith's responsibility to provide followers with true moral, economic and political knowledge, and to provide them with a structure of government that will allow for the expression and fulfillment of that knowledge. Readers should put their objections aside, and use these pages as an opportunity to learn. In any case, designing a structure of government is not the same thing as dominating it.

THE PERVERSION OF THE WORDS _CRIMINAL_ AND _RADICAL_

A distinction must be made between criminals in the normal sense, which is to say those guilty of murder, rape, robbery, assault, and fraud, etc., and those labeled as criminals by governments that are themselves criminal institutions.

When a national government turns itself into a criminal institution, when it forgets that it is a component of the division of labor, when it writes laws that violate the Providential Laws of Reality and Truth and the Universal and Unifying Morality, when it yields to moneyed interests, when it institutionalizes a fiat currency system, when it loots from savers by printing large sums of additional paper currency, when it loots from future generations by running up large and unpayable sums of debt, when it imprisons or kills political opponents or protestors, when it wages aggressive and unjustifiable wars, then the criminal justice system is in a major state of moral breakdown and corruption. Those engaged in the fight to rebuild and reform the government should not consider it an obstacle for aggressive action.

The person who joins others in mass demonstrations against immoral government policies or leadership is not a lawbreaker; she or he is acting heroically. The police officer who refuses to apprehend or move against citizens who are doing nothing more than demonstrating their disdain for their criminal government, is not guilty of wrongdoing; she or he is acting heroically. The general who refuses a foul order given by a rogue commander-in-chief is not a traitor; she or he is a hero. The soldier who abandons the army because the army is engaged in an aggressive and unjustifiable war, is not a deserter or a criminal; she or he is a hero. The soldier who refuses an order to wantonly kill noncombatants, or to torture, is not a criminal; she or he is a hero. The person who kills a tyrant or reveals lies and criminal acts on the part of government is not a traitor; she or he is acting heroically.

The word _radical_ , in the sense of social and political activism, also deserves a measure of attention. Logically, the word must be defined against the backdrop of the Providential Laws of Reality and Truth and the Universal and Unifying Morality. However, the word is often used pejoratively as a label for those who would move a government into the top third of the SEP Spectrum. After all, how dare anyone suggest that citizens should have an equal and accurate understanding of the burden of government! How dare anyone suggest that deferring debt to future generations is a form of theft! How dare anyone suggest that printing currency is a form of theft! How dare anyone suggest that the virtual buying and selling of votes is a form of corruption! How dare anyone suggest that a political structure premised upon mutual plunder cannot last! Surely, such people are radicals, and their ravings should be condemned.

No! To use the word _radical_ in the above sense is to turn the word upside-down. The people who believe it is acceptable to defer costs onto future generations are the radicals! The people who believe it is unimportant for citizens to understand the burden of their government are the radicals! People who see nothing wrong with printing currency, politicians dispensing benefits in return for votes, and citizens looting from each other via the political process, they are the radicals! The First Person Singular must be ever ready to rail against the misuse of this important word.

In the long run, it is much better for citizens to live within the bounds of the Providential Laws of Reality and Truth and the Universal and Unifying Morality. Citizens must keep both money and government on the straight and narrow path of righteousness. A government based on reality, truth, and righteousness, and rooted firmly in the top third of the SEP Spectrum is highly durable and will yield only to the worst of natural calamities.

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### CHAPTER 13

### THE QUEST FOR INNER PEACE

SHYNESS, WITHDRAWAL, LACK OF SELF-ESTEEM, AND THE FEELING OF INFERIORITY

Always, there are some who have poor social skills and do not mix well with their fellow beings. They are good people and have good minds, but are shy and withdrawn and spend their days in isolation and loneliness. They feel inferior. They have not received enough praise, or experienced enough successes in life to instill in them a sense of worthiness and self-respect. They may have been beaten down by respected but irresponsible elders, or by an unfortunate incident in their lives. They hate their state of being, but do not know how to escape from it.

In the long process of growing up, the soul takes on a vast number of spirits of various kinds and magnitudes that interact in complex patterns. It sometimes happens that the integrated outcome of these patterns is such that the feeling of self can be burdened by a variety of dark and constrictive spirits. They imbue into the conscious self a message of unworthiness and isolation. Sometimes these spirits will have specific focal points, such as dissatisfaction with one's body or abilities, social problems, negative inputs from parents, teachers, siblings, or friends, or a traumatic experience of some kind. Sometimes, the afflicted person is emphasizing something beyond its true significance, or is seeing him or herself in too narrow a light. Often, time will offer its healing power and, as the years pass, lives will develop along happier paths. The problem is many years can be lost in unhappiness and critical milestones passed that will never appear again.

It is unfortunate when people follow, or are led along, a path that leads to isolation. To be sure, there may be genetic influences, but very often the problem is something that is learned. What is learned can be unlearned, though often with some difficulty. In order to find happiness people need to feel good about themselves. They need to feel useful. They need to feel the world is a better place with them than without them. They need a history of accomplishments and contributions.

Therefore, people who are isolated and left out must be helped or find their way through a series of successes. A strategy that sufferers beyond childhood can always employ is to take the focus of thought away from one's self and direct it toward the external world. Writing, speaking, singing, dancing, sports, painting, sculpting, and helping others are just some of the avenues that can be pursued. Helping other people especially, even in small ways, will draw praise and instill in the sufferer a sense of worth. No matter where the sufferer lives, no matter what his or her age or station in life is, there are always people nearby who need a helping hand, and there are always social service institutions looking for volunteers. The strategy need only be applied. Accomplishments, great or small, whether by thought or labor, have great therapeutic value.

Where causes or focal points can be identified, they should be addressed, most advantageously with the help of professional therapists. In a minority of cases, there will be no obvious focal point, and the cause of the foul emotions will be lost in the complexities of the backward view. Without obvious focal points, rehabilitation is more difficult but can still be accomplished using well-established methods. Self-demeaning spirits can ruin lives and bring much unhappiness. Adult sufferers must take control of their lives and seek relief. That is their first Moral Duty, though not to the exclusion of other duties. There is nothing good to be said about suffering in silence.

In the case of children, it is up to parents and teachers to recognize the problem and take the appropriate action. Children do not have the means of helping themselves directly, and must rely on adults both for recognizing the problem and for securing treatment. Within the school environment, it is up to teachers, school officials, and concerned citizens to make sure bullying and teasing are absent from hallways, classrooms, and playgrounds. Adults have the moral responsibility to provide a healthful and secure living environment within which children can make the best use of the schooling years. No child should be afraid to go to school because of teasing and bullying by his or her classmates.

If bad parenting is a major part of the problem, it must be hoped the parents have the good sense to recognize their own faults and seek treatment. Failing that, relatives and friends should step forward to offer advice and help. In worst-case situations, family aid institutions and the police should be notified.

The afflicted who choose may find some relief by surrendering themselves to the beliefs and rituals of the new faith. The healing process advocated by the new faith is simple and straightforward. Emotions are soul actions and are therefore spirits. By the same way, through time and experience, that bad emotions (spirits) find their way into the soul and manifest themselves in the feeling of self, they can, again through time and experience, be expunged from the soul so they will no longer trouble the feeling of self. To complete the healing process, good spirits must be invited into the soul in order to manifest the feeling of self in positive ways.

Friendship, support, and encouragement are binding social forces all humans need in various increments throughout their lives. That some need more than others at various times is to be expected. Pride or hesitation must never be allowed to stand in the way of improved living.

DEPRESSION

Though the human soul is a wondrous and miraculous creation, its structure and complexity makes it prone to deviant machinations the conscious self senses as mysterious and frightful. What is called depression may or may not have an apparent cause, but there is no doubt about the debilitating effect it can have on sufferers. Life loses its luster, and every day becomes a struggle for survival. Nights are long and restless, and the benefits of sleep are denied. The most basic chores leave sufferers exhausted.

All humans are engaged in the same journey. Not even the most well balanced and unsuspecting are immune from debilitating setbacks, and sometimes a series of misfortunes can leave even the strongest of the strong overwhelmed with depression. To be sure, some are blessed with more strength and energy than others; some are blessed with more means than others, and some are provided better guidance than others. No two people live the same life. All follow somewhat different, and sometimes very different, paths. People will, therefore, encounter different combinations and magnitudes of problems, natural or otherwise. All will succumb to some degree and will be in need of help from time to time. Nobody walks the path of life without encountering problems. The problems are just a matter of degree. Those who suffer from depression must never be passive about their situation. They have to fight back. Nature usually provides ample time for recovery, and the good life will be regained by those who work hard enough for it.

No one should suffer in isolation and in need of help. Pride should not be allowed to keep one in the prison of desperation. Sufferers must set pride aside and seek help. Mental problems are nothing to be ashamed of. Just as there are experts able to set broken bones or repair wounds, so are there experts able to reset minds and repair mental outlooks. It is the duty of sufferers to take charge of their lives and make the best use of available professional services. Modern drugs offer relief to most sufferers. The drugs can, however, have their down sides as well, and should be taken only under the watchful eyes of licensed and trained professionals.

The battle lines are drawn, and the afflicted should take the offensive. Getting out and doing things and being with people is better than suffering in isolation. Occupying the mind with something useful will leave it less able to impose its torment, and will frequently give the sufferer a few welcome hours of relief. Good exercise, occupying little more than fifteen or twenty minutes a day has a way of mitigating mental unrest, and will pay the afflicted rich dividends.

Beyond what mental health professionals have to offer and self-help can achieve, the rituals of this faith are omnipresent, and stand ready to help people make use of the healing power of divine spirits.

LIVING WITH SERIOUS MENTAL AND PHYSICAL DISABILITIES

Living with serious mental and physical disabilities does not mean the end of the world is at hand. The human body is tremendously resilient, and modern medicine has many powerful tools to help people adjust to a new reality in living. Dark and painful months can be followed by many years of happiness and useful living. The mind learns to circumvent its own faults and makes adjustments to bodily shortcomings. Though the path to better days may sometimes be long and painful, people do travel the path and move beyond the most painful and trying times. They learn to accept their less than perfect minds and bodies.

When people are faced with a new reality, it is best to accept it and move on. Resistance will accomplish nothing. Everyone's time of life is limited. Everyone must learn to live within their mental and physical limitations and accept the life that has been given to them. The human life form is a jewel of the universe, and the privilege of possessing a human body should be made the most of, even with limitations.

All sufferers must keep in mind they are going through the stage of healing and adjustment, and find solace in the hope that better days lie ahead. After mental and physical health professionals have done their best, the rituals of this faith can be of great help in setting the mind at rest and bringing contentment back into the feeling of self. Feeling close to The Divine Essence has great healing power, and allows beauty to push aside self-pity.

LIVING WITH TERMINAL MENTAL OR PHYSICAL DISORDERS, INCLUDING PAIN THAT RESISTS TREATMENT

People plagued with terminal disorders and unrelenting pain have personal battles to fight. Obviously, there is a time for resistance and a time for surrender. If the mind is clear and the body vigorous, every effort must be made to maintain the body, so remaining days can be enjoyed to the fullest. If the mind is clouded and the body old and worn out, it may be time to surrender to the inevitable. If the mind is sharp and healthy but the body old and worn out, the decision is more difficult, but must still be made. Sometimes physicians, loved ones, and friends must be relied upon to assist in the decision making or, indeed, to make the decision.

The most tragic and difficult situations arise when young people are forced to deal with terminal disorders. In addition to the disorder itself, there is, for all concerned, a feeling of unfairness. How can God be so cruel as to cheat the young out of their just due? It is a troubling question that only time and understanding will resolve. Each case must be judged on its merit and the best use made of available and affordable professional services. It is always helpful to acquire as much information as possible about the illness in question. In modern times a great deal of information is available to the common person. Knowing what to expect as time passes, and understanding what treatments are available, and how they work will mitigate the fear of the unknown. The afflicted must be ready to accept support from friends and loved ones when it is offered. It is one of the reasons they exist. No one should suffer alone, and always there are duties the afflicted person needs help with.

Caring for the dying has become a medical specialty. Devoted doctors, nurses, and other staff members have learned how to ease the transition that stands between the living patient and death. Fear serves no purpose in terminal situations and can be mitigated by analysis and understanding. Doctors can prescribe whatever drugs and doses are needed to alleviate unpleasant symptoms, including pain. The possibility of addiction is no longer a consideration. Massage, meditation, and various forms of entertainment are used to relax the patient. Visits by friends and relatives are encouraged as are visits by representatives of the patient's faith. The opportunity to say goodbye should be taken advantage of.

The new faith is not the equal of The Divine Essence, nor can it act as a substitute for it. It has nothing to offer in the way of miracles and can do little to resist the toll of time and nature. Nor does it pretend to be a substitute for the dedicated work of people who devote their lives to the study and treatment of dying patients. The new faith can, at best, complement their work through counsel and ritual, though the importance of those contributions should not be under estimated.

A Ritual for the Dying (Beautifying the Dying Soul) is available for members of this faith. It will prove helpful in preparing the patient and survivors for the transition into the inanimate world.

FEAR

Much of what is said in the previous paragraphs also applies to fear. To be sure, a measure of fear is manifested in everything that has been discussed. However, because it is a concern of so many people and can be so severe and destructive in its effects, fear deserves a special place in this discourse.

Fear of Death

Severe illness, natural calamities, mortal combat, famine, hunger, thirst, the actions of vicious criminals, interrogators, and turnkeys, the onslaught of murderous armies, or finding one's self on a doomed aircraft or ship, will elicit a severe fear reaction in even the strongest of individuals. Fear is a natural reaction to life-threatening situations. Fear tells the body to turn away from danger if that is possible. It is a wonderful and glorious thing when a person can live additional happy and productive years by avoiding a life-threatening situation.

In cases where death is eminent, and cannot be avoided, it is time to find refuge from fear in the fact that all living things must pass through the door of death. Death is as common as birth. Every living thing that is born must die. Everything that has lived in the past has passed through the door of death. Every tree, every flower, every bird, every fish, every microbe, and yes, every human of past ages have come to the same end. Parents, grandparents, great-grandparents, great-great-grandparents, and their precursors have or will pass through the door of death. Death is a complement of life, and is the final destination of every living thing. The afflicted person must ask, "If billions of my predecessors and countless billions of the Divine's other creatures can pass through the door of death, cannot I do the same?"

When death cannot be avoided, fear must be set aside, for it accomplishes nothing. It is time to enter into a state of communion with The Divine Essence and allow divine spirits to assist in the passage. It is true that, upon dying, friends and loved ones are left behind, and that is lamentable. But is lamentation the same as fear? No, it is not. In any case, both lamentation and fear cease to exist after death. When young people die, it is especially tragic. They have been cheated out of a normal lifetime. However, the instant after death is the same for all. Unfairness is not an issue on the far side of the transition; it is something only the living lament about.

Some people say they are afraid of death because they do not know what lies on the other side of the transition—but they do! The time before conception and the time spent in dreamless sleep is the same as the time after death. Is that to be feared? Perhaps death is best thought of as a return to the preconception state. The mystery of what follows death is then swept away and the affliction of fear loses a measure of its power. When death cannot be avoided, the return to the preconception state is a mere transition.

Sometimes injury, pain, or time will help prepare the body for death. Chemical changes within the body aid the mind in accepting the inevitable. The ritual of this faith can also help by calming the soul and prepare it for the end of life. When the host body is permeated and surrounded by divine spirits, and those spirits are manifested in the soul, they will overwhelm fear and ease the transition back to the time before conception.

Death must be accepted, as birth and each day of life is accepted. It is the judgment of The Divine Essence.

Fear That Death Will Claim a Loved One

Humans are social animals and need to be surrounded by others of like kind. In infancy, they depend on parents, grandparents, and other adults for their support and nurturing. If there are siblings, the siblings become a part of the everyday world. As one day follows another, each soul finds comfort in repeatability and predictability. Loved ones who are close by today will be close by tomorrow. Their support, encouragement, and friendship will always be there. Their familiar faces will always grace the morning, beautify the day, and bring solace to the evening. This pattern, involving various individuals, may be repeated year upon year and decade upon decade.

Time, however, is unrelenting and will eventually exact its inexorable toll. Loved ones will be taken; and survivors will feel, for a time, as though a part of their hearts have been torn away. During such stressful times, survivors must find solace in the understanding that time will eventually heal their wounds. Familiarity with the deceased will recede into the mist of time, leaving behind beautiful memories that will remain in the souls of survivors until it becomes their turn to pass into the time before conception. As people age and gain experience, they come to understand death is part of The Divine Essence's grand design and is as inevitable as the passing of time.

The grand design dictates that the time to demonstrate love and respect for loved ones is during life, not after it. To ignore loved ones during their final years, only to praise them at their funeral, is vain and hypocritical. Spending time with the old and dying, being good listeners, giving aid and comfort in whatever ways are possible, and displaying love as well as expressing it will bring solace to the hearts of the dying, as well as gladness to the hearts of survivors after the transition has been made.

The ritual of this faith can bring comfort to the hearts of survivors and should be used extensively by followers. While achieving proximity to The Divine Essence may not answer all questions, or immediately relieve grief or resentment, it will eventually render such things irrelevant, as The Divine Essence's grand design of life and death comes to be understood and accepted.

Fear of Illness

Every soul will experience illness. It is an unavoidable feature of life. If there is anything positive to be said about illness, it is that, in most cases, it will not last. Assuming people have food, water, and shelter, defensive mechanisms within the body will organize to overwhelm most illnesses. Modern medicine has developed powerful drugs and techniques to aid the body in attacking illnesses that might otherwise prove fatal. Even so, illnesses of various sorts will eventually lay everyone low, save those who die from accidental causes.

For the fearful, thoughts of illness must be cast out of the mind and emphasis placed upon the joys of everyday living. It makes no sense to burden the soul unnecessarily. The best way to fight the fear of illness is by maintaining a healthy outlook, a healthy body, and a healthy lifestyle. Above all, the fearful must stay away from addictive substances and the wrong types of companionship. Interacting with loved ones and well-behaved friends, eating the right kinds of foods, and getting plenty of exercise and rest will steer the mind away from thoughts of illness. Seeking new friends and social relationships and performing volunteer work for the benefit of the less fortunate will fill the soul with good spirits and leave little room for the spirits of fear.

Time will also come to the aid of the afflicted. Harboring an unwarranted fear is useless work, and the desire for useless work is tiring and goes away with time. In worst-case situations, the afflicted should seek professional help if it is available. Where it is not available, friends must be relied upon for support.

The new faith will offer companionship and solace. As a refuge, it should be made the most of. Ritual will calm the soul and help place the affliction in its proper perspective.

Fear of Pain and Injury

The aversion to pain and injury is an inherent feature of the human soul. It tells the conscious self to avoid risky situations and is, by and large, a good thing. It can be reasonably argued, however, that every human activity entails a measure of risk of injury or death. That being the case, a compromise suggests that people should avoid risky activities that day-to-day living does not require of them, such as activities engaged in for entertainment purposes. Unfortunately, there are always those who realize, only after an injury, that a small measure of good sense could have saved them from a large measure of suffering, not to mention expense.

Some occupations entail living with elevated risk levels and, hence, an elevated chance of experiencing pain and injury, such as work in the military, law enforcement, firefighting units, or the mining, construction, and transportation industries. It then becomes a matter of good training, following safety measures to the letter, being prepared to assist working companions, using equipment in the safest way possible, and being fully alert and able at the beginning of each working day. Everyone owes it to their loved ones, friends, and employer to exercise good judgment while on the job.

Some people fear pain associated with the maintenance or repair of their bodies, as in certain medical procedures. This kind of pain must be willingly endured with a minimum of worry. Hopefully, the intensity can be eased with drugs or other therapies. Patients must look beyond their hospital experiences to days they will enjoy because of them.

Individuals should have moral bulwarks in place (see the next Chapter) so foolish, dangerous, and unnecessary activities can be immediately recognized and avoided, along with resultant injuries and pain when things go wrong. Peer pressure or the risky testing of one's mettle should never prevail over good judgment. There is enough risk associated with day-to-day living. Risk beyond that is not needed.

Jailers, thugs, and torturers use the fear of pain as an instrument of torment. There is no greater trial than to be alone, confined, and at the total mercy of unscrupulous and cruel masters. Victims must try to survive and hope for better days. In most circumstances, they will be forthcoming.

If possible, sufferers should seek help from trained clinicians and psychiatrists. There are also a host of so-called alternative therapies that might be pursued. Drugs have their place along with such things as massage, meditation, and acupuncture, etc.

Sufferers should also take advantage of the rituals and tenets offered by the new faith. Feeling close to The Divine Essence during times of trial, and understanding both fear and pain have their place in the total scheme of creation, will bring an important measure of solace to troubled minds.

Fear of Criminal Violence

In many parts of the world, violence is commonplace. Bad governments, poor and corrupt law enforcement, overpopulation, stressed or overwhelmed natural resources, racism, false religions, false moral and economic systems, a dearth of jobs, poor or absent educational facilities, drugs, poor nurturing, broken family structures, foul entertainment, and sexual license contribute to a vicious web that overwhelms the social structure and leaves people exposed to unrelenting criminal behavior. Gangs, petty criminals, and political or religious thugs may roam the neighborhoods. Living within such neighborhoods is highly stressful.

At the family level, there may be an abusive husband, offspring, acquaintance, or neighbor. At school there may be a bully or a general lack of order and discipline. Regardless of where, how, or why the violence originates, when it strikes, is threatened, or is pervasive, fear emerges from its quiet residence in the soul and manifests itself at the conscious level where it can test the mettle of the most resolute of individuals.

Any attempt to ameliorate fear of criminal violence, or the threat of it, must proceed from the premise that criminal violence must be fought. Fear must never be allowed to paralyze or bring about inaction. To be sure, there are times when flight or acquiescing is the best choice. There is some validity to the philosophy of yielding to crime today so one is still around to fight it tomorrow, perhaps in a more effective way. It is a conclusion especially easy to reach in the absence of support. But all should understand that such a philosophy might quickly become a loathsome and self-destructive habit. As a rule, enough anger and bravery must be found to resist those who would commit violence. Fear must be turned into fighting energy.

Isolated individuals who are threatened or victimized by criminal violence must find support in family members, friends, neighbors, community, and the law. Victims must never suffer in silence. When they do, they not only surrender themselves to the abuse and domination of criminals, they deprive the community of its share of the responsibility for fighting crime. Criminal violence is not an individual matter. It is, minimally, a community matter, for wherever a crime occurs; it strikes at the stability and well-being of the entire local populace. Therefore, when a community member is injured or threatened, whether by an individual or a group of individuals, it is the duty of the local policing authority as well as everyone living within the community to rise up against the perpetrators.

When it becomes obvious that members of a youthful gang are engaging in criminal activity, the entire gang must be targeted. The community has a right to be angry at criminal organizations that upset the local tranquility. Community members and the local policing authorities must band together, confront the gang members, and demand change. Fear must be turned into anger and fighting energy. Honest and moral people, working together, must cast fear back at the criminals so they may suffer from it, and justice must be harsh enough to have the intended effect.

In the case of organized, professional crime institutions, threats and the use of violence may be even more intense and pervasive than in the case of youthful gangs. Community response must be similarly intense. Fear must be turned into hatred, and hatred used to spawn action. Every community member, from the young to the old, must rise up against the perpetrators. They must act as the eyes and ears of the local police, and stand ready to aid the police should a crisis arise. In worse case situations the use of violence, on the part of citizens, to fight unremitting and pervasive criminal violence is entirely justified. Local judicial authorities should be supportive of such actions.

If the criminal oppressors are representatives of the government, a police force, or a dominant religious institution, and though the power of the oppressors may seem overwhelming and impossible to fight, the citizen response must be no different. When all else fails, honest citizens have the right of revolt. They have the right to cast fear and intimidation back at their oppressors, and make them pay for their transgressions. People have the right to be free of criminal intimidation or violence from official sources. Unfortunately, there are times when they must be prepared to sacrifice their lives for that freedom.

All people have the Moral Duty to do everything in their power, no matter what the risks might be, to assist those who suffer from the fear of criminal violence, for whenever innocents are threatened or abused, it is everyone's business.

Fear of the Future

Natural or economic calamities, war with all of its ensuing horrors, the loss of one's health, job, shelter, or a host of other terrible uncertainties about what tomorrow will bring can torture the soul and make fear an unrelenting companion. Those afflicted must seek help in every way they can, and otherwise seek to survive in the hope life will be better at some future time.

Unfortunately, there will always be a measure of humans who will find no share in prosperity, and will live short, miserable, and perhaps violent lives devoid of all the things humans hope and dream for. In such times, and for such people, even this faith may find itself ineffectual and unable to provide practical answers. It should be recalled that this faith is not an instrument of The Divine Essence, nor does it have the power to provide an ideal existence for anyone. All it can do is help those tortured with fear of the future to find a calm resolve in deep communion with The Divine Essence.

While natural calamities cannot be avoided, their impact on the human community can be minimized. Having the good sense not to live on the slopes of a volcanic mountain, on the shore of an unpredictable ocean, or on a river flood plain will allow some people to escape the trauma they might otherwise experience. On the other hand, man-made calamities such as war and economic catastrophes can most always be avoided, and associated fears mitigated, if people would only adapt and live in accord with real and true spiritual, moral, economic, and political principles. That is why this faith and its propagation are so important to the future of the human community. This faith, alone, points the way toward worldwide peace and fulfillment.

Fear that is Purposeful but also Taxing (The Fear of Failure)

Some fear is purposeful but, even so, unwanted, as when it seeks to tear people away from beneficial but anxiety-ridden experiences. In the process of growing up, people encounter many frightening first-time as well as repetitive experiences. The first day at school as a child; lesson assignments throughout the school years; the first day in a classroom as a teacher, or on any other job; the first speech or presentation of a politician, business person, or cleric; the first day in a position of heavy responsibility; the first performance of a musician; and even repeat experiences can cause the stomach to churn, the bowels to move, and the mind to be dizzy with anxiety.

This kind of fear is, in the main, beneficial. It tells people to familiarize themselves with the trials that lie ahead and to research, study, rehearse, and otherwise prepare for them. It teaches people to be on their toes and stand ready to accept the demands of society, adulthood, prominence, and leadership. This kind of fear should be considered an asset, not a liability. It is always mitigated by preparation.

People who achieve success and prominence do not allow fear to stand in their way. They make charging ahead a habit. They accept their setbacks and grow out of them. They know time will slowly dim embarrassing moments. In their minds, less-than-successful experiences are but necessary bumps along the road to success. In this sense, success is largely a matter of attitude. It is a matter of how people see themselves. Though attitude may have genetic factors, attitude is not something that is fixed for all time. It is largely molded, over time, by loved ones, teachers, peers, experiences, and social, spiritual, and natural surroundings. Attitude is changeable. To be defeated by something that is capable of being an asset is illogical.

There are many things that troubled individuals can do to help themselves. Staying away from people who reinforce negative attitudes, seeking help from respected teachers and seniors who understand the importance of a positive outlook, working hard to realize some confidence-building accomplishments along the way no matter how small they might be, and finally, using the rituals of the new faith to tear negative spirits out of the soul and invite positive spirits to enter into it, are just some of the things that may be resorted to.

To be defeated by the fear of failure, which is to say a bad attitude, is to live well short of one's full potential. No one should be satisfied with such a life. It is ungodly.

ENVY AND JEALOUSY

Envy and jealousy are distant cousins to hatred. They are usually secretive if directed against another individual, but symptoms may be revealed to friends or relatives in various behavioral patterns of the afflicted. On the other hand, envy and jealousy may be openly expressed if directed against a group of individuals. Leaving aside the justification for such feelings, envy and jealousy are symptomatic of human frailty and are, at one time or another, a feature of every human life. No one escapes their smothering grasp, particularly in childhood. The afflicted may take heart, however, for time usually withers these passions, and they will slowly take their leave from the soul.

If envy and jealousy are acted upon, problems can quickly escalate to a higher level of seriousness, and make any eventual repair of the relationship more difficult and less likely. Progress does not consist of taking backward steps. Acting upon envy and jealousy stains the soul and turns one away from righteousness. Moreover, the emotional burdens of envy and jealousy are usually greater for the afflicted person than for the object of the passions. Hence, they constitute useless, self-defeating spirits that slow progress and subtract from happiness.

The cure consists of keeping busy, moving on to better things, and allowing time to work its miracles. The afflicted individual must focus his or her efforts on building a series of accomplishments and securing a large circle of quality relationships. Envy and jealousy will soon fade from view. The rituals of this faith will also prove useful. They will help the afflicted focus on the roots (spirits) of their problems and expunge them from the soul.

GUILT AND ATONEMENT

When the anguish of guilt is felt because of some past criminal act, atonement must always be sought as the first step back toward mental health. It is a difficult but necessary step to take. The new faith prompters can help those who need encouragement and support; but always, surrendering one's self to the appropriate authorities must occur before the healing process can begin. When a person commits a crime, atonement is to be found only by admitting to the crime and accepting whatever punishment society insists must be levied.

The spirit of guilt can also burden the soul when information concerning a crime is not shared with law enforcement officials. Refusing, for whatever reason to share information about a crime, makes one an accessory to that crime. Atonement will only be found after submitting said information to the policing authorities and accepting whatever penalties that might be in the offing.

Other behavioral patterns can haunt the feeling of self not because of something done, but because of something not done. Not being a good daughter, son, sibling, or parent; not being a good wife or husband; not being a good friend, student, or teacher; not being a good worker, or a law abiding citizen, are just some of the reasons guilt comes to the feeling of self and will not leave. The guilt spirit is a message spirit. It tells the feeling of self, "I have done something wrong." The process of recovery consists of accepting the message and doing something about it.

When apologies are in order, and are possible, they must be given as a first step in seeking relief. If apologies are not possible, then the best available atonement consists of pledging the same error will never be repeated in the future. Faith ritual can be used to reinforce the pledge and convince the afflicted person that the spirit of guilt is no longer warranted.

THE ROLE OF FORGIVENESS

Hatred, envy, jealousy, and other such afflictions that are unwarranted or not useful are a terrible burden for any soul to carry. They darken every action and sharply limit happiness. Life is difficult enough without their constant weighing on the feeling of self. Sometimes, difficult as it may seem, the best one can do is to put such heavy passions out of mind and move on to better tomorrows. There is no doubt it is hard to forgive serious mental or physical injuries. Sometimes a measure of time must pass before the idea seems reasonable. Yet, when condemning passions serve no purpose, when all they do is subtract from the happiness of the bearer, doesn't it make sense to turn away from their paths and assume a better path? Is it not everyone's responsibility to work toward a feeling of self that is happy and free of encumbrances in order to be a better champion in the cause of the Universal and Unifying Morality and peace?

Every effort must be made to expunge useless encumbrances from the soul. It is never enough, however, to expunge a bad spirit from the soul. A void is left behind that the discarded spirit can easily slip back into. Improvement is not ensured until the void is filled with a spirit that will act as a counter influence to the one thrown off. In the case of hatred, and to a lesser degree envy and jealousy, the spirit that is needed is the spirit of forgiveness. Forgiveness yields benefits that far surpass those of its troublesome opposites. It is everyone's duty to live a life that maximizes happiness and righteousness.

THE NEED FOR SPIRITUALITY

Spirituality is powered by the mystery and beauty of existence and is one of the fundamentals of human life. It is an ingrained feature of every human soul and develops slowly but powerfully from childhood onward. It is so powerful that it is probably felt in many other-than-human life forms. Unfortunately, the world is full of contrived and false spiritual creeds that blend fantasy with reality, and though they have successfully captured billions of souls and turned them into devoted followers, they have done so in the absence of a spirituality that rests firmly on the divinely sanctioned foundation stones of reality and truth. With the appearance of _The Desideratum_ , such a spirituality is now at hand.

If energetically utilized, the new faith can be an enormous source of strength, comfort, and guidance over the course of a human lifespan. Being at one with The Divine Essence, understanding one's place in the matrix of divine creation, living and acting in accord with the Providential Laws of Reality and Truth, and yielding readily to the divinely sanctioned Universal and Unifying Morality fills the soul with certainty and bliss and gives direction and reinforcement that can never be equaled by any other source. Because it is real and true, the new spirituality is the ultimate guiding light. It is the ultimate source of soul care and nurturing, and the most powerful calming force in the quest for inner peace.

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### CHAPTER 14

### SOUL BEAUTIFICATION

THE SEVEN FUNDAMENTALS OF SOUL BEAUTIFICATION

The following seven fundamentals of soul beautification are dedicated to altering individual belief and behavioral patterns for the better. Rituals are constructed around each of the seven fundamentals. The rituals seek to cleanse and beautify the souls of the faithful; which is to say, to free the souls of foul belief and behavioral spirits and fill them with virtuous belief and behavioral spirits.

It is unreasonable to assume that foul spirits acquired over a long period of time will be effectively purged from the soul in a brief period of time. It may take weeks to years, and success will depend upon the dedication of the person concerned and the nature of the foul spirits. Though perfection will always prove elusive, this faith hopes that it will create a host of good people who will act as shining examples for others to follow.

The purpose of the placebo ritual will be to first purge the soul of the worst aspects of worry and fear, and then invite the placebo healing qualities to fill in the vacated space. Everyone who has a serious illness should make the best use of the placebo effect. Though it is mysterious, it is real and will bestow various degrees of benefits upon those who use it with devotion.

Some people feel the pull of Moral Duty weakly or not at all. Without any righteous emotions restraining their behavior, they are at risk of ruining their lives and bringing grief to the lives of others as well. The Assimilation of Moral Duty Ritual will provide a means for Moral Duty to enter the soul and establish itself or reinforce what is already there. With Moral Duty set firmly within the soul, the Universal and Unifying Morality will be available to the host body as a behavioral standard.

The following belief and behavioral rituals will prove to be useful therapeutic tools. Prompters and therapists can work one on one with faith members in need of special help. Those with serious problems need the strength of trusted supporters to help them in their quest for improvement.

1. The Purging of Foul Attributes

Foul attributes are harmful and destructive attributes (spirits) the First Person Singular must purge from his or her soul in order to live an improved life. Some examples are drug addiction, sexual misconduct, dishonesty, violence, arrogance, criminal guilt, and a general lack of consideration for others. Foul spirits tarnish the character of the First Person Singular, affect the lives of family members and friends in adverse ways, and compromise the well-being of society. Since it is as a call from The Divine Essence to be righteous, it is the Moral Duty of the First Person Singular to purge his or her soul of foul attributes. The purging of foul attributes from the soul is the first step in soul beautification. As everyone suffers mightily from them, the purging of foul attributes will be emphasized in house ritual.

Foul spirits must be removed from the soul before good spirits can take up residence in the vacated space. The vacated space must never be allowed to remain vacant for long. Temptation will try to negate the work of ritual and restore the foul spirits to their former residence. The purging of foul attributes, therefore, must be quickly followed by the assimilation of appropriate noble or beautifying attributes into the vacated space. If the foul spirits are especially weighty and dangerous, the practitioner must also build appropriate moral bulwarks in the soul (see below) to defend against possible future encroachments by the foul spirits.

2. The Assimilation of Noble (Beautifying) Attributes

Each of the good and noble attributes may be thought of in terms of an assigned spirit, which is then invited into the soul through ritual. The good and noble spirits beautify the soul of the First Person Singular. Beautifying attributes glorify the soul and help the First Person Singular live a happy, fulfilling, and moral life. They enhance the relationships with family members and friends, and contribute to the well-being of society. The spirits of healthful living, honesty, pleasing disposition, tolerance, restraint, understanding, and acceptance are examples of beautifying attributes. Through ritual, this faith will help the First Person Singular assimilate into his or her soul all of the noble and revered attributes.

Beautifying attributes are of lesser priority than the foul attributes. Before a soul can be beautified, it must first be cleansed of foulness.

3. Building Moral Bulwarks

The term _moral bulwarks,_ refers to soul ramparts the First Person Singular must put in place to fend off particularly dangerous and destructive spirits. The foul attributes the moral bulwarks will defend against will tend to parallel the worst of the foul attributes people are trying to purge from their souls. It is a Moral Duty of the First Person Singular to construct appropriate moral bulwarks in his or her soul so especially dangerous and destructive temptations may be readily recognized and turned away from.

Practitioners who are in the process of reforming or rebuilding their lives will find moral bulwarks very useful. Moral bulwarks will also be of special interest to young people who are in the early process of finding their way along the path of life. Building moral bulwarks is an essential feature of preparation and planning-ahead strategies every young person should engage in. Young people encounter a host of temptations in the process of growing up and need bulwarks in place that will protect them from the most ruinous and dangerous of temptations.

The purging of foul attributes and building moral bulwarks are the most important of the fundamentals of soul beautification in that they offer protection from the most dangerous and destructive activities and habits. If the First Person Singular can avoid taking backward steps along the path of life, the chances of living a happy and fulfilling life will be greatly enhanced. Moral bulwarks differ from moral reinforcements (see below) in that they answer an immediate and desperate need.

Since spirits are the action part of the soul, a strong spirit is needed to construct bulwarks. Responsibility falls logically to the noble spirit of Moral Duty. A brief ritual to reinforce the spirit of Moral Duty should, therefore, precede each bulwark ritual. If Moral Duty is not felt by the practitioner, Moral Duty is the first spirit that must be assimilated or reinforced in the soul beautification process.

4. Moral Reinforcements

Moral reinforcements are ritualistic acts of affirming and reinforcing beautifying attributes already established in the soul. Through moral reinforcements, the First Person Singular is reminded of the behavioral duties demanded by specific beautifying attributes. If the First Person Singular feels his or her soul is weak in a certain noble quality, he or she should work with moral reinforcements for a more powerful focus.

5. Moral Pledges

Rather than working with specific attributes (spirits) as is accomplished above in purging or reinforcements, some practitioners will choose to work with moral pledges. Moral pledges are statements of resolve that may contain suggestions of several moral attributes. As long as the moral components of the pledge are kept in mind, moral pledges may be assigned a spirit in the same sense as individual attributes. Through ritual, this faith will help the First Person Singular implant his or her pledges deep within the soul.

6. The Placebo Effect

Through ritual, this faith will attempt to harvest the full benefits of the placebo effect for those who are ill. The soul must first be purged of illness-induced worries and fears, and then filled with the spirits of healing, wellness, and deep communion with The Divine Essence. It should be clearly understood that eliciting the placebo effect through the ritual of this faith is a supplementary tool for improving the well-being of those who are ill. Serious illnesses must always be referred to trained and licensed physicians and therapists, etc.

That being said, and though the person in question may be seriously ill, the placebo effect must always be approached positively. Any thought or expression of doubt on the part of the subject or Prompter can hardly be expected to lead to the best ends sought. Few people question the placebo effect is real. It is considered in every modern medicinal investigation. It makes sense, therefore, to believe in it to the maximum. A totally positive approach will yield the best results.

7. The Assimilation of Moral Duty

Moral Duty is deeply ingrained in the souls of most people. It is an inborn feature of human life and is developed in various ways and degrees within each soul as individuals add to their years. It is one of the great, underlying tenets of this faith and underpins every effort to turn humankind onto the path of reality, truth, righteousness, and peace.

However, there exists a minority who feel it weakly, if at all. In times of peace and prosperity, members of this community will be less numerous and problematic to the remainder of society, while in times of social chaos, more numerous and problematic. How the inborn feature of Moral Duty is developed is paramount. For some, it may lie dormant for simple lack of training. Others may suffer from genetic shortcomings or have souls so tormented by foul spirits that self-interest, raw ambition, or hate will quell all other considerations.

Some can be salvaged from this sad state of affairs, while others will not yield. It is to those who will find salvation, that this fundamental of soul beautification is dedicated. Moral Duty will be developed within the souls of those in need by repetitive ritual and responsible thought, for it is as a call from The Divine Essence to be righteous.

TWO STAGES OF BLISS

The two stages of bliss are rewards for devoted worship and successful soul beautification.

1. The State of Worship

The state of worship occurs during the time of deep communion with divine spirits and is felt most deeply when the worshiper is confident his or her soul is on the path of beautification. It is the time to surrender all doubts and misgivings about the nature of The Divine Essence. It is a time to simply let go and yield to the authority of the divine creation force of the universe. It is a time to give thanks for the beauty of existence and the ability to experience existence through the medium of a highly advanced life form. It is a time to bow before the most awesome of all possible forces and bestow love and tribute upon it, for it is the creator of life and of all the beauty of life's surroundings. It is a time to feel the bliss of total love and devotion.

2. The State of Grace

The State of Grace is available to all whose souls have been essentially beautified and who live the beautified life. It is felt most strongly in ritual during communion with the divine spirits, but may be felt at other times as well. It is the grand result of spiritual proximity with divine radiance and intent. The State of Grace is the closest the First Person Singular can come to The Divine Essence and is the grand reward for righteous and dedicated living. The State of Grace is not available to lesser souls.

THE CARE AND NURTURING OF THE SOUL FROM CHILDHOOD TO OLD AGE

Time and events bring constant change into everyone's soul. Sometimes change is imposed by nature, time, circumstance, and traumas of various sorts, and sometimes it is the result of choices made by the First Person Singular. Sometimes the change is rapid; sometimes it is slow. Sometimes it is welcome, and sometimes not. In any case, change is a constant companion in life.

It is a given that parents, teachers, and other caregivers play, for better or worse, paramount roles in the care and nurturing of young souls. The choices they make for young people will follow the young as they grow into adulthood. Incompetent parents or caregivers can seriously injure the soul of a child, while dedicated parenting can leave a child well prepared for her or his journey through life. As the years pass, fewer choices are made for the young, and they are left to make more of their own. As children grow through puberty, adolescence, and into adulthood, the care and nurturing bonds that hold them to parents, teachers, and caregivers, assuming there are such bonds, are slowly loosened. The guiding lights provided by family elders are slowly dimmed.

Just as children see their care and nurturing coming from outside sources, so will they continue, consciously or unconsciously, to seek care and nurturing from outside sources as they grow into adulthood and beyond. Some will choose the wrong source or sources, such as poor role models, unscrupulous companions or peer groups, or one or more of the "isms," etc. As they make one bad choice after another, one bad spirit after another will flow into their souls. They will fall victim to the pitfalls of life and enter into a dependent and perhaps criminal lifestyle. In worse case situations, they may plunge headlong into the abyss of self-destruction.

However, those who consistently make good choices, those who seek to cleanse and beautify their souls and engage in a lifelong quest for truth and righteousness through self-care and nurturing will find many guiding lights as they progress from one stage of life into another. Beyond parents and other loved ones, new guiding lights will be found in institutions, teachers, authors, pioneers in knowledge and science, artists of various sorts, heroes and heroines both living and dead, and other luminaries.

Because of the discomfort change often brings into people's lives, there is a part of the human psyche that longs for the comfort of permanence and consistency. It longs for something that will always be there regardless of time, place, or circumstance. It longs for support. It longs for help in making the right choices. It longs for a foundation for living. There is but one guiding light that will satisfy this deep yearning. It is a guiding light that is true and free of change. It is a guiding light that illuminates the path of reality, truth, and righteousness, and provides the best of care and nurturing. It is a guiding light all people can surrender their hearts and souls to without fear of error. It is the guiding light of the new faith.

The new faith provides a step-by-step methodology for self-improvement (soul beautification) that is workable, makes sense, and is unique in all of theology. By purging the soul of foul attributes, assimilating beautifying attributes into the soul, building moral bulwarks that will provide an ever-present defense against temptations, and by utilizing the power of moral reinforcements and moral pledges, the First Person Singular now has the means of finding fulfillment, peace, and happiness within the context of the divinely inspired standard of behavior.

Accepting the new faith, hard work, honesty, fulfilling one's responsibilities, treating others with respect and decency, pursuing a never-ending quest for knowledge and understanding, accepting more inclusive passions of affiliation while slowly abandoning exclusive passions of affiliation and, above all, steering clear of life's ignoble values and backward steps will keep the First Person Singular on the path of righteousness, happiness, and fulfillment. Making the right choices will pay rich dividends. Soul building goes on until one is nigh upon death.

Written, Self-Assessment Episodes (What influences have shaped me? Who am I now and what must I do to answer the call of righteous Moral Duty?)

Every journey must have its beginning. The concept of a destination is meaningless without an understanding of the departure location. Therefore, it is the reasoned duty of every member of this faith to create a written portrait of his or her current life with all of its questions and problems, with an eye toward utilizing the soul cleansing and beautifying rituals of this faith to resolve issues and effect improvements. Young and old alike will benefit from this exercise.

It is obvious that simple memory will not serve well in this regard. Memory has a way of relegating unpleasant thoughts to an out of the way place in the soul where they are not bothersome. But having something written down on paper forces familiarity and thought and encourages action. The eyes will not be denied. An easily available and often referred to written account of one's present situation and future plans, with commentary, will prove an invaluable tool for improvement.

The assessment may be as extensive as the writer chooses. Usefulness will be the most important criteria for length. Some may be short and highly focused, while others may be long and broadly focused. In any case, the assessment must be extensive enough to include all of the behavioral and thought issues currently troubling the First Person Singular.

"Who am I? What forces have I responded to in the past?

What forces am I responding to now? How are they shaping my soul?

What are the main issues that concern me?

Am I following the moral path in dealing with them?

Am I being subjected to indoctrination?

Do I know the difference between learning and indoctrination?

Do I hold bigoted views? If so, what are they and what might I do to combat them?

What are my spiritual and moral strengths and weaknesses?

Do I understand other people, particularly those people that my society views with disdain?

Do I understand their paths? Have I put myself in their shoes? Have I lived their lives in my mind? How am I dealing with the various _we, he, she, it, and they_ relationships that are the mainstays of my social life?

As I examine each component under the light of the Universal and Unifying Morality, what ideas and characteristics must I purge from my soul?

What beautifying attributes do I need for improved and moral living?

Do I have beautifying attributes that need to be reinforced?

What bulwarks do I need to put in place?

What kind of a person do I want to become?

How do I want to be seen by others?

How will I look back on my life when I am old?

Will I view my past with pleasure or pain?"

These and similar questions will become familiar to the novice, for they are relevant at every point along the pathway of life.

Adults are best able to write a comprehensive assessment. For adults, many of the determinants that define them are in place. Adults can look back with ease and certainty and glean from the material of their histories and experiences everything that is needed to answer the above questions. Not so with the young. They have little to look back on.

Young people, however, have much to gain by exploring the question, "Who am I?" in the negative, "Who am I not?" By so doing, they can define the behavioral sphere within which they want to live and grow, and thereby discover a good deal about the kind of a person they want to be. For young people bent on living moral, happy, and productive lives, the "Who am I not" list will include, hopefully, all of the elements of good moral behavior inverted.

For example:

"I am not one who fails to recognize the importance of education.

I am not a discourteous or disrespectful person.

I am not a dishonest person.

I am not one who shirks responsibilities.

I am not lazy.

I am not a person who uses foul language.

I am not one who yields to foul entertainment, etc.

I am not one who yields to addictions.

I am not one who yields to indoctrination techniques.

I am not one who yields to peer pressure when doing so is against my better judgment.

I am not a person who fails to do his or her own thinking."

Adolescents and young adults can also reap benefits by projecting themselves fifty or sixty years into the future and asking:

"When I am old, how will I answer the question, who am I?

Will I have behavioral regrets? If so, what might those regrets be?

Will I feel that I reached my full potential in life? If not, why not?

How would I change my life if I had it to live over again?

What can I learn from the experience of seeing myself as an old person that will help me live the kind of life I want to live?

As I survey my assessment, what ideas and characteristics must I purge from my soul? What bulwarks must I put in place? What beautifying attributes must I assimilate for improved and moral living?

Do I have attributes that are in need of reinforcement?"

The spiritual and moral self-assessment should be a constant traveling companion for the First Person Singular throughout his or her life. Starting as soon as the art of writing can be gainfully employed and continuing into old age, it will serve as a constant reminder of status and duties. Assessments will never be static or complete, for life is not static. Life is ever changing. Almost every week will bring a need to add something or take something away. Certainly every major juncture in life will call for a major rewriting of the assessment. In any case assessments should be rewritten at least once yearly in preparation for the Week of Renewal (see Chapter Fifteen).

It will always be helpful to share a self-assessment with trusted loved ones or friends. There are always certain aspects of character that others can see better than the First Person Singular. Every possibility of helpfulness should be utilized. Although self-assessments may contain information the writer considers personal, there are few secrets that others do not experience in their own lives.

The earlier the young establish guidelines for living and learn to imprint them deeply into their souls, the more successful they will be in navigating the hazards not only of early life, but of later life as well. The help of adults in this process, especially parents and teachers, is essential. It is hoped this new faith will do much to augment the moral influence of parents and teachers.

The writing of a quality self-assessment is a learning process. All villages should provide instructors and classroom space for children and adults writing their early self-assessments. In the case of adults, the assessments need be shared only voluntarily. However, in the case of children, assessments must be shared with instructors so the instructors can provide proper guidance. Since assessments by children may contain sexual references, it will be best to divide children by sex and provide a male instructor for the boys and a female instructor for the girls. Finally, ritual can be employed in classrooms to demonstrate the use of appropriate soul cleansing and beautification elements.

Many social issues will arise from assessments. People of like mind must band together to seek resolutions. There must be no hesitation in approaching prompters or other village members, parents, teachers, friends, law enforcement officials, politicians, or any outside person or entity for help. Adults must be especially sensitive to the needs of children and must be prepared to offer help when asked.

Some examples follow.

I Am a Ten-Year-Old Girl

I am a ten-year-old girl. Mostly I like being a girl, but not always. Sometimes I fight with my big brother. He takes things away from me or gets things that I don't get. Mommy is always telling me to do things I don't want to do, like washing up and making my bed. Kids can't do what they want to do. They have to do what adults tell them to do. That's the trouble. Sometimes I get angry with Mommy and cry. Mommy says I do not appreciate everything she does for me. Maybe I don't. My big brother is always trying to tell me what to do. Who does he think he is—Mommy? I don't have a daddy. Other kids have daddies. Why can't I have one? Sometimes I dream about having a daddy. Sometimes I cry thinking about the daddy I don't have.

I don't have as many dolls or toys as my friends have. They have better clothes than I have, too. I don't like that. When I go to school, the boys tease me. Boys are mean. I don't like them. Sometimes they push me and make me cry. There is one boy I like, but he doesn't talk to me. He talks to another girl. I don't like her.

I like my friends. I like to play with them. Mostly they are girls, but some are boys. We have lots of fun. We jump rope and play hopscotch. I try to be nice to my friends, so they will always be my friends.

Mostly I like school, but sometimes I get tired of it. There are so many things to learn, and I don't know if I can learn them all. I get angry when other kids do better than I do. They seem to know things I don't. They seem to be smarter than I am. Mommy tells me I have to work hard, but I get tired of working hard. Sometimes I have to do homework when I really want to go out and play.

Some kids misbehave in school and make it hard for the teacher to teach. I don't think kids should be mean to the teacher. I try to be nice in school. Some kids cheat. They copy what other kids do. I try not to do that.

I know I am supposed to think about the future, but it's hard to do. I do dream about the future. I dream of becoming famous and doing good things. I want to help the world. I want to stop global warming. I want to protect the environment. I want to stop the wars. People get killed in wars. I hate that. Why do people have to kill each other? I can't sleep when I think about it.

Mommy says the world is full of different people, and we all have to learn to live together in spite of our differences. Wars happen when people don't do that. I will never dislike anyone because they are different from me. Mommy says that is what the word bigot means. I don't like the word bigot. I don't want to cause a war.

There's a boy in my class who sits in a wheelchair. Sometimes he sits close to me. His legs don't work and there is something wrong with one of his arms. Not many kids talk to him. Some of the kids tease him. I think that is very sad. If I had to get around in a wheelchair, I wouldn't like it. I'm going to see if I can be his friend. He needs a friend. Maybe I can help him with his schoolwork. When I told Mommy about this she said I was being compassionate and that I was thinking the right thoughts. I like the word compassionate. I want to be a compassionate person.

Some children don't get enough to eat. I think that's very sad. Some children don't have a house to live in. When it rains, they get wet. When it gets cold, they get cold. I want to help them. If I ever grow up to have children, I want my children to have a daddy and a good home.

If I want to become somebody famous, I guess I'll have to do well in school. Mommy says most famous people are well educated. She says there are children in some countries who cannot go to school because there is no school to go to. People are too poor to have schools. I think that's very sad. I think every kid should be able to go to school. Mommy says if I have a good attitude and learn to love learning, school will be easier. I think I'll have to try to have a good attitude. I hope it helps.

It's hard for me to think about being old. That's so far away. You have to live forever to get to be old. People who are old have wrinkles and gray hair. I don't think I want to have wrinkles and gray hair. If I do get to be old, I want to be happy, and I want everyone around me to be happy, especially the children. That is what I want.

I want to do the right things. I don't want to do bad things. I will try to love my brother. I love Mommy and want her to be proud of me. I will use the new faith to help me find my way along the right path. There are people at the new faith that help kids do that. I will let them help me.

" **What bad spirits do I need to throw out of my soul?"**

Anger against my mother. / Anger against my brother. / Anger for the father I do not have. / Jealousy of other kids. / Frustration with schoolwork.

" **What good spirits do I need to invite into my soul?"**

Appreciation for what mother does for me. / An appreciation for the things that I do have. / Appreciation for the fact that I have a brother. / Appreciation for the fact that I am able to go to school. / A love for learning. / Compassion for other people.

" **What bulwarks do I need to build in my soul?"**

Against anger for my missing father. / Against cheating in school.

" **Do I have good spirits that need to be reinforced?"**

Love for my mother. / Love for my brother. / Being nice to my friends. / Being nice to the boy in the wheelchair.

I Am a Ten-Year-Old Boy

I am a ten-year-old boy. I dream of being an adult, but it scares me. How would I take care of myself? What would I do? I guess I had better be glad I am a kid. I have an older brother and an older sister. It's hard to play with them. They both have friends they like to be with. Their friends are too old for me to be friends with. My sister helps me with schoolwork, and I really like that. She makes sure I do my homework. My sister is smart.

I enjoy playing with my friends. We like to ride our bikes, and sometimes we play games at one of our houses. We also like to play soccer at the park. The park sponsors teams and provides us with a coach. We learn good sportsmanship and how to play together. Some kids on my soccer team have different-colored skin and talk different, but I like playing with them anyway. The coach makes sure we all get along and play well together. Mom and Dad say it's a good thing to learn to get along with kids from different races and countries.

I like some kids better than others. Some are easy to get along with, and some are hard to get along with. Some kids are always trying to pick a fight. I don't like that. Fighting is scary. I stay away from mean kids. In a way I feel sorry for them. I don't think they have many friends. Maybe that's why they are mean. They have other mean friends.

My friends and I like to play with toy guns. We pretend we are fighting and shooting each other. Dad says that guns kill people, and there is nothing funny about killing someone. He asked me how I would feel if someone took my life away or left me crippled for the rest of my life by really shooting me. I said I wouldn't like it. He said I should remember that.

Some kids misbehave at school and make it hard for the teacher to teach. Sometimes I misbehave, too. Sometimes I wish I could skip school. Learning is not always fun. I am learning to read big books at school with lots of hard words. I am also learning about mathematics. I get upset because it's hard for me to learn. Other kids seem to learn easier than I do. I wish I was smarter. Our teacher keeps telling us that education is very important in life, and I think she is right. People who are educated get ahead, and people who are not educated fall behind. I don't want to fall behind. I want to have a good life. I think I have to work harder. I think I will ask my big brother for some extra help. I can depend on my sister, too. That's what sisters are for. I know Mom and Dad will give me a lot of encouragement, and I can get help from them, too. I have to learn to take advantage of all of the help I can get.

Some of the kids I play soccer with are teased at school because they look different and talk different. Sometimes they are called bad names. Sometimes the kids who do the teasing and name-calling are my friends. I know what they are doing is wrong, but I don't know what to do about it. I don't want to lose any friends. If I can get along with two friends, why can't they get along with each other? I am also scared. What will happen if I try to say something? I will ask my mom and dad for help. Maybe I should also ask my teacher for help.

I know some kids who paint graffiti on buildings. They brag about what they do and say it's fun. I have heard they're trying to get other kids to join them. I will not join them. I think what they are doing is wrong but I am really scared to say anything. I'm sure they would try to hurt me if I told someone and they found out about it. I know I have to do something. Painting up somebody's building is like stealing. I think I'll ask Mom and Dad what I should do.

I like girls. I like to play with them. I want to see what they have between their legs. I would like to see some pictures. I am afraid to ask any adult about it. I know girls have to sit on the toilet to pee while boys can stand up. Sometimes I see my sister in her underwear. We are going to start sex education next year at school. I look forward to that. Maybe I will find out what I want to know. Mom and Dad don't tell me anything about sex.

Mom and Dad always listen to the news in the evening. Some of it is very scary. There are people who don't like us. We might have to fight a war with them. They are easy to hate. Why do they want to start a war with us? What did we do to them? Am I too young to understand what is going on? I know that terrible things can happen to people and to houses in a war. I don't want anything to happen to my family or to our house. I will ask Mom and Dad why they don't like us. I will ask Mom and Dad if they have walked in the shoes of the people who don't like us. That's what they tell us to do at the house of worship.

" **What bad spirits do I need to throw out of my soul?"**

Frustration with being a ten-year-old boy / Frustration with schoolwork / Misbehavior in school / Fear of asking my big brother and parents for help with schoolwork / Fear of telling my friends when they are being bad to other kids / Fear of telling on kids who are doing graffiti / Fear of what is happening in the world / Fear of asking about sex.

" **What good spirits do I need to invite into my soul?"**

Understanding for mean kids / Courage to ask Mom and Dad about sex / A good attitude about learning / To always be righteous.

" **What bulwarks do I need to build in my soul?"**

Against having bad friends / Against misbehaving in school / Against sexual misbehavior.

" **Do I have good spirits that need to be reinforced?"**

Love and respect for my teachers / Tolerance for kids who are different / Understanding for people who do not like us / The spirit of doing the right thing about graffiti / Courage to always do the right thing.

I Am a Thirty-Year-Old Voter

I am thirty years old, and I am a registered voter. The political system I live under has given me this designation. In some countries the election process is a sham. There is only one choice or only one political party. Such an election process is a tool of tyrants. They use it to provide their regime with the illusion of popular support. In my country, however, my vote is influential. I have choices. I have a share in the election of my country's foremost leaders. Possessing such a privilege is considered a hallmark of freedom. As long as people have the power to cast a meaningful ballot it is said, then people are free. The political system whereby common citizens are free to choose their most powerful leaders is called a democracy.

In my society, much is made of the word democracy. In the minds of most people, the word has positive connotations. It is generally accepted that democratic political systems are characterized by freedom, goodness, and enlightenment, whereas political systems that are not democratic are backward and oppressive. By heavy inference, as well as other more formal methods, I have also been taught that what is democratic is also moral. Nothing but good can flow from a political system whereby the populace is free to choose their most important leaders and thereby, in a sense, govern themselves. It is accepted that the populace is endowed with a kind of moral omniscience which, if allowed to play out, will always result in good and moral judgments.

As I grew up, I was exposed to the same doctrines that everyone else in my generation was exposed to. Most of my generation accepted the prevailing beliefs without resistance and allowed those beliefs to take root in their souls. Prevailing beliefs are, after all, hard to resist. They come from every direction and with a consistency that seems to preclude other possibilities. When teachers, newspapers, magazines, and politicians all say the same things, how can truth be far away?

However, my parents taught me about the true morality and the true economics. They taught me to live by the duties that grow out of them, and to be sure the most important decisions I make are truly my own and not someone else's. I have never forgotten what they taught me. As a result of their efforts, and my own studies over the years, I know what political path to follow. I know how to judge politicians. I feel equipped to judge if a policy or program is moral or immoral. I know how to do the analysis. I understand the difference between honest money and dishonest currency. I understand the difference between good social policies and bad social policies. I understand the difference between a political system that is capable of lasting indefinitely and one that must eventually descend into ruin.

I am able to see through the veil of propaganda, indoctrination, and temptations of collectivist governments. I know when a mouth speaks truth and understanding, and when it is confused with the anus. I know there is only one moral order, and it applies to governments as well as to individuals. If my friends and fellow citizens have such understandings, they do not show them. Sometimes, I feel very much alone.

I know that democracy does not equal morality. Voters can be as corrupt and immoral as the worst of politicians. As a result, a democratically elected government can be oppressive, bellicose, and rife with corruption. I also know that democracy spans almost the entire Social, Economic and Political Spectrum, from freedom at the top to despotism at the bottom. To say that a government is democratic says nothing about its quality or righteousness.

The majority of the people are displeased with high taxes, high government debt and the obvious corruption within the halls of leadership palaces. But despite their complaints, they cast their ballots in a way that only compounds and perpetuates the very problems they complain about. They continue to be swayed by simplistic rhetoric, promises of benefits, and relief from responsibilities that would otherwise fall to them. They are not moral enough, nor schooled, studious, or responsible enough, to properly assume the heavy burden democracy imposes on them.

Rancorous debate at both the voter and legislative levels; the virtual buying and selling of votes that pervades the unbridled democratic election process; the fractionating of society into special interest groups, each seeking special favors from government at the expense of voting brethren outside of the group; and the vast brokerage authority that slowly but steadfastly accrues to the Legislative and Executive Branches of government, leave me with the impression that unrestrained democracy tends strongly to devolve into a system of corruption and mutual plunder.

I believe unrestrained democracy arouses the spirit of larceny that lies dormant in every soul. If the possibility of undue benefits exists, particularly without the immediate onus of guilt, how many souls have the moral fortitude to say no? Is it not true that social benefit programs are praised and glorified? Is it not true that the creators and champions of such programs are considered great and compassionate leaders? Is it not said they represent the common people, the poor and the downtrodden. How can anyone be against government programs that help children, the elderly, and others who lack the most basic necessities of life? Surely only those with cold and selfish hearts can say no to government programs that bring relief to the desperate and disadvantaged. It is very easy to be lured into the trap of paternalistic government. All a person has to do is surrender to the tide of public opinion. It requires no effort, no thought, and no courage. It is, by far and away, the easiest thing to do. The path of the word "should" is paved with flowers and beautiful scents.

Yet, I have resisted. Too much of what I see and hear, in the political sense, is not commensurate with my understanding of what is right and what is wrong. To be sure, I am generally alone in my beliefs. The vast majority of my fellow citizens seem to be content with the way things are, though they may occasionally question the systems costs and durability. Any change would bring too much uncertainty into their lives and may force them to assume a higher level of responsibility for their own well-being and the well-being of their loved ones, which is something they are averse to do. Any thought of having to bear the full measure of responsibilities that nature and morality assign to adults is anathema to them. Society, they believe, should mitigate the weightiest of the responsibilities that would otherwise fall to individuals.

In contemplating who to vote for, or what policies to support, I make the following inquiries:

"Is the political system, of which I am a part, capable of being sustained indefinitely? Does it make sense? Is it soundly based? Is it an honest and moral system? Is the Universal and Unifying Morality the predominant morality? Is the system in the top third of the Social Economic and Political Spectrum? If the system, of which I am a part, was a family, would the family be functional, moral, and on a sound financial footing? I will only support ideas and policies that are commensurate with the affirmative answers to these questions."

When I am old, I want to be able to look back and view my life as a positive influence in society. I want to feel my votes were honest and free of corrupt influences. I want to feel that when inept and crude tricksters or even refined charlatans found their way into high offices of leadership, I had no part in putting them there. I want to feel that when bad policies caused my society to plunge into a state of devolution, I did my best to prevent it from happening.

I am resolved to teach my children as my parents taught me. They will know the importance of their vote. They will know the true faith, the one true moral order, and the true economics. They will know when politicians are feeding them truth and understanding, and when they are feeding them excrement. That is my resolve.

" **What bad spirits do I need to throw out of my soul?"**

The temptation to sell my votes as my fellow citizens sell theirs / The temptation to compromise my political views.

" **What good spirits do I need to invite into my soul?"**

Bravery and resolve to do the right things.

" **What bulwarks do I need to build in my soul?"**

Against peer pressure to conform to the political status quo / Against all forms of dishonesty and corruption.

" **What good spirits do I have that need to be reinforced?"**

Truth as it relates to faith, morality, economics, and politics / Respect for the generations of people who will follow me / Love for my wife and children / Resolve to teach my children the truth as it relates to faith, morality, economics, and politics / Love for all of the noble virtues / Responsibility, as it relates to providing for the well-being of myself and my loved ones.

I Am an Enlisted Soldier

I am an enlisted soldier. My trainers have done well with me. I feel fit and strong. Though military life is not always pleasant, I enjoy being a member of the armed services and feel I am performing an important and valuable service for my country. I love my uniform. When I look in the mirror, I like what I see. I am a beautiful sight. My uniform makes me feel important. I love the emblem I wear on my cap and the regimental patch I wear on my sleeve. My regiment has a long and proud history of outstanding feats in battle, and there are many famous military leaders who have worn and do wear the same regimental patch I carry on my sleeve with so much pride.

I love the sharp and resonant beat of boot heels digging into the ground as I march in unison with my companions. It's an intoxicating sound that fills me with joy. Sometimes we march to band music, and that is even better. Powerful music, perfect step, perfect lines, with legs, arms, and hands moving in a beautiful ballet of unified motion thrills me as I have never been thrilled before. Being a part of such a powerful demonstration is a highpoint of my daily existence.

Though our personalities sometimes clash, I have developed a deep and abiding respect for my companions in service. The bond of our living and training together is very powerful. We are like a family, but one with compressed and magnified relationships. The intensity of our living and training has molded us into a unified fighting body, capable of accomplishing more than the sum of our individual abilities. There is an underlying feeling of invincibility.

I love my weapon and carry it with great pride. It gives me a sense of authority. I have been entrusted with it because, with my companions, I stand in the forefront of my nation's defense. I can disassemble and reassemble my weapon in the required time and am one of my unit's best marksmen. I am a formidable person and know I will fight bravely and with distinction, should the need arise.

However, in my quiet moments, my soul is troubled. We are totally under the control of military and civilian leaders. We are like pawns on a chessboard. We have no control of our own destiny. How will my country's leaders choose to utilize the military might of my regiment? How will any ensuing action be seen in a historical and moral sense? We have been taught to obey orders and are given no incentives to think about historical or moral issues. Yet, I do think about such things, for I am a thoughtful and moral person. I know I am being prepared for the ultimate contest of mortal combat. I know that, in a sense, I have been turned into a killing machine. Will my military prowess be used wisely and morally, or will my life be put at risk because of some demented luminary's false pride or crazy whim?

I had a bad dream last night. I dreamt of a bloodied and torn corpse lying half-buried on a battlefield. I recognized the corpse as my own. The regimental patch on my sleeve was dirtied but recognizable, and the facial features were unmistakable. My heart pounded. I felt breathless and terrified.

"Is this what I trained so hard for?" I asked myself. "Is this ghastly and useless corpse the sum of my life and dreams? Is this what my mother bore me for? Did I go through years of schooling, did I learn to read and write, did I dream of a future of love and family, so I might become this torn and rotting remnant of life? Does the stench of my corpse equate to my value as a human being? Why did I die? Why was my future left unrealized? Was my pride misplaced? Did my feeling of importance betray me? Did I surrender my ability to think when I put on my uniform? Did I confuse indoctrination with learning? Was I a victim of indoctrination and propaganda? Did I allow myself to be pulled along by the crowd because it was the easiest thing to do? Was my cause a righteous cause? Did I fail to think? Did I fail to care?"

As I awoke the next morning, all was changed. I realized that Moral Duty, understanding, and responsibility do not disappear when a military uniform is donned. Conscience and righteousness are not dead words. They are living concepts! They have real meaning! They are not concepts I can turn away from. They are assignments that come straight from The Divine Essence. They are immutably mine, and they eclipse any orders from mere human luminaries.

As a soldier, I face a terrible dilemma. In every army, soldiers are trained and required to obey the orders of superiors without question, often under penalty of death. But the part of the soul that discerns right from wrong, just from unjust, wise from unwise and brutality from compassion is not mine to surrender or ignore. I will not become a torn and bloodied remnant of life for an ignoble or frivolous cause.

Even as a soldier, I am a member of the human community no less than merchants, factory workers, farmers, educators, and political or religious leaders! My uniform and weapon do not absolve me from the same moral duties that are assigned to everyone else! My uniform and weapon do not excuse me from the path of righteousness or from being a thoughtful and responsible citizen!

I now understand that blind obedience is not an option for me. Blind obedience is a conscious rejection of my soul and the intent of The Divine Essence. It is the devolution of the First Person Singular to the level of a machine. I am not a thing! I am not an automaton!

In spite of obvious dangers, I will never allow military training and indoctrination to rob me of my moral qualities. I resolve never to surrender my individuality. I shall never surrender my ability to think. I shall never surrender my feeling for what is just and moral, and I shall never surrender my right to act in accord with my beliefs.

I, not some military or political luminary, will be the judge of whether I will or will not commit myself to battle. This in spite of any enlistment or training pledge I may have made to the contrary. I, not some military or political luminary, will be the judge of whether a cause is just or unjust, or too vaguely defined to be justifiable. I, not some military or political luminary, will be the judge of whether internationally recognized rules of warfare are being ignored. I will never engage in the wanton murder of noncombatants. I will never engage in the torture of prisoners. If an officer tries to force me to commit wanton murders or engage in the torture of prisoners, I will kill that officer before I betray the moral tenets I have received from divine authority. If my commander-in-chief orders my unit on a murderous rampage, I will kill my commander-in-chief if the opportunity presents itself. In any case, I will not participate in a murderous rampage. Nor will I participate in a war in which I cannot recognize my enemy. Too many innocents are killed in such wars, and an insurgency is encouraged that makes victory impossible. When I see my nation seeking regional or world hegemony through trickery, threats and military action, I will not participate in that military action.

I will not die for a stupid or ignoble cause. I will not die as a mere pawn on some luminary's chessboard. Soldier or not, I will remain an independent thinker and will not allow myself to be pulled along by a tide of opinion or by an official edict that everyone else is afraid to challenge. I make these pledges in the presence of the divine spirits. These pledges are mine forever. My resolve is uncompromising. I will sacrifice my life before I betray them.

Within two years, I would like to leave the service and when I do, I will not leave it with a ruined conscience. I will not leave it with a soul so tortured that I shall never know a moment of grace. When I am old, I do not want to look back upon my life and see myself as a wanton killer. I do not want to look back and see that my actions brought unwarranted misery and horror into the lives of other people. I do not want to look back and see that I violated my own sense of morality and common decency. There is a higher calling than my nation's flag or the demands of my military or national leadership. That higher calling is The Inferred, Naturally Occurring, Secular, Universal and Unifying Morality.

I will purge the appropriate foul attributes from my soul and assimilate the appropriate beautifying attributes into my soul. I will build appropriate bulwarks in my soul, and I will affirm and reinforce the appropriate moral attributes. I will live my life in proximity with divine spirits.

I have some advice for those who might be inclined to follow my dangerous path. Every would-be soldier must look long and hard at the political situation in his or her country before enlisting. Are the people truly free? Is the economic structure honest and open? Is it based on a sound system of money? Is economic calculation viable and meaningful? Is the government free of corruption? Is the leadership forthright and moral?

Does the government try to manipulate the economy? Does the government use currency production and debt accumulation as instruments of economic policy? Does it pursue aggressive and immoral foreign policies? Is there a risk the military may be used offensively, ignobly, or just plain stupidly? Is the political system worth defending? Is the country worth defending?

If the answers to these questions are troubling, the First Person Singular must avoid military service at all costs, even to the extent of accepting imprisonment or fleeing the country, for the moment she/he signs an enlistment document, options become much more limited and dangerous.

I say to you, do not be intoxicated by the charm of the uniform. To be righteous is far more important. Do not be swayed by the fervor of patriotism. Patriotism is but a cruel and mindless narcotic if the cause is not a just one. Do not succumb to the propaganda that the finest measure of achievement in life is the valor exhibited while in the throes of mortal combat. Are there not far greater ambitions to aspire to than those resulting in stinking, torn, and rotting corpses, whether friend or foe? Every soldier is dear to someone, and both sides are driven by the same desire for victory.

Do not think of the armed services as a temporary job that can be utilized until something better comes along. The earlier you find your place in the world, the better off you will be. Do not be tempted by supposed benefits. They may not be worth much if you come home from battle with severe disabilities or in a coffin. Do not allow recruiters to talk you into anything. Be your own boss. Do your own thinking! Do not follow the dangerous path that I have allowed myself to stray into. That is my message.

" **What bad spirits do I need to throw out of my soul?"**

The spirit of absolute and unquestioned obedience / The spirit that, as a soldier, I am absolved from the responsibility of Moral Duty / Excessive pride in my uniform and weapon / Fear of standing up for what is righteous.

" **What good spirits do I need to invite into my soul?"**

Truth as it relates to faith and morality / Respect for the historical viewpoint / Understanding the views of potential enemies / Continuously scrutinizing the quality of my military and political leadership.

" **What bulwarks do I need to build in my soul?"**

Against the spirit of indoctrination / Against the temptation to surrender to the tide of opinion / Against the demonizing of my nation's enemies / Against participating in murder or oppression / Against the fear of doing what is morally right.

" **What good spirits do I have that need to be reinforced?"**

The spirit of self-respect / Respect for life, my own as well as the lives of would be enemies / Love and respect for Moral Duty.

I am a Fifty-three-Year-Old Grandmother

I am a fifty-three-year-old grandmother. I have a terminal illness and do not expect to live beyond the next year or two. I am fearful of the coming pain and disability, and I wonder if there will be someone to take care of me. I have seen many people suffer before they die. I pray God will take me quickly and spare me pain and being a burden to other people.

My country is a poor country. It has been ravaged by war and corrupt leadership for as long as I can remember. The drought has been very bad for the last three years, and crops are poor. We have to get food from neighboring countries. I have only a small income and often go hungry. My husband was killed in a tribal conflict eight years ago, and my only son was taken by the army when he turned sixteen. I have not seen nor heard from him since. My daughter moved to the city when she was seventeen. She is now married to a kind man. I am happy my daughter was able to find such a man. They have two lovely children. My daughter works in a restaurant and is able to go to school. She hopes to become a teacher. I hope and pray it will happen. Maybe she can teach children new ideas. They want me to live with them, but my place is here in the village where I grew up. It is the only place I can ever call home. I want to die here, not in the city. I want to be buried by my parents.

When I visited my daughter two years ago, she showed me a book called _The Desideratum._ The book describes a new religion and teaches that men and women are equal, and women have as much right to an education as do men. I was very happy to read the book and learn what it contains, but I was also frightened. I have heard that in nearby countries, people can be killed for possessing this book. My daughter told me she is very careful and meets secretly with a group of people to study the book and practice the rituals. Her husband doesn't like the idea but goes along with it. He wants change to come first, but change will not happen until there is a different way of life that gives people a new and modern choice. Maybe the new book will provide that choice. I hope it will.

My life has not been a happy life. I have always felt cheated. Why did I have to be born in this country? Women in most other countries can become educated, find good jobs, and live in fine houses. They have indoor toilets and are protected from the heat and cold. They have husbands who do not beat them. They have nice clothes and never have to wonder where their next meal is coming from. But God has given me this life that I hate so much. I hope my daughter and her children will live better lives.

The new faith says it is proper to hate if I have been deeply offended. I feel I have been deeply offended. The hatred is deep within me. It is easy for me to hate. I hate many things. I hate the country I was born into. Why do so many bad things have to happen here? I hate the tribe I have been born into, as I hate all tribes. There is always conflict between them. Everyone should belong to the same tribe. Then there would be less conflict. I hate the way of life I have been born into. I think it is primitive and backward. It keeps men in control and holds back progress.

I hate the men who are in control. All they do is rob from the people so they can live well. I hate the way males dominate everything. They dominate the government; they dominate in business and in all the households. Men live on a high plain, and the women live on a lower plain. When there is adultery, the woman is faulted but not the man. Women have been stoned to death for committing adultery, but nothing happens to the men. When there is rape, the woman is blamed, but not the man. Men believe it is a woman's place to serve them and make babies and that is all. The true God would not denigrate women and make them the property of men. The women have little authority, and it is hard for them to become educated. I can read and write, but not much more than that. There are no nearby libraries, and it is hard to keep up with what is going on in the world.

I hate the poverty I was born into. We use paper currency in my country. It has always been so. The currency has our President's picture on it and is in large denominations with many zeros. It is hard to start a business in the villages. There are no banks to keep money safe. As soon as a business person accumulates a little wealth it is taxed away by the local authorities or taken away by robbers. It is particularly hard for women to save anything. People want to work and make money, but the framework for safety and respect for private property is not in place to make that possible.

The new book describes a believable and common sense way of life. I would like to make it my way of life, but I wonder if it is too late. What can I do with my soul in the little time I have left? Can I die with a beautified soul? What can I accomplish when I have to do everything alone and in secret? Yet, I want to do something, even if it is something small. I want to leave some social contribution behind me when I die. I want to know that my country will be a better place because of something I did. I have made a list of things I can do without a lot of risk.

I will continue to be a good person. I have that reputation. I will continue to help others as much as I can. I will see my work as God's work. I sometimes do my work for free, because I know the people cannot pay. I will do what I can to lift the burden of hate from my soul. When it keeps me awake at night, what good does it do? I do not benefit from being tired.

I will start teaching my friends that our nation needs to be reformed. Without mentioning _The Desideratum_ , I will teach that women are the moral equal of men and should be given the same rights and opportunities that men enjoy. I will teach that if we want our nation to be peaceful and prosperous, we must have a political structure that is similar to the nations that enjoy peace and prosperity. We need a legislative congress that is independent of the President, and we need a democratic system for electing our representatives. We need honest money to replace the corrupt currency we have now. All tribes must gather together to do this. I will tell my friends to teach boys and girls under their influence the same things. Maybe, since I am dying anyway, I can do this with less risk than someone else. My friends will be more likely to listen to me, and my enemies will be less inclined to imprison or physically harm me.

I will try to write a book, poor though it might be. I have been told a good story can make the rules of writing less important. Maybe, if I write about my experiences and the need for reform, my daughter can get the book published so the message can spread. I hope I have enough time left.

I will encourage my daughter to continue her studies of the new book. I will also encourage her to help establish new secret groups. Every important story has a small beginning. I have heard the new book is very popular among the young of other nations. Maybe it will take hold here in the same way. There is much unhappiness in my country and many people, especially the young, would like to see change. I want to do everything I can to be a part of that change. That is my dying pledge.

" **What bad spirits do I need to throw out of my soul?"**

I want to throw the spirit of hate out of my soul. It prevents me from concentrating on the things I want to do / I want to throw out the temptation to do nothing and simply wait for my death / I want to throw the spirit of fear out of my soul. I am already dying. What is there to be afraid of now?

" **What good spirits do I need to invite into my soul?"**

Bravery / I want to hold The spirit of _The Desideratum_ in my soul. In spite of the risk, I must have my own copy of the book. I will ask my daughter to buy one for me.

" **What bulwarks do I need to build in my soul?"**

I need a bulwark against fear, for I know fear is an emotion that is hard to defeat / I need a bulwark against discouragement. I want to fight my illness and the injustice I see in my country for as long as I can.

" **What good spirits do I have that need to be reinforced?"**

I need to reinforce the spirit of forgiveness, for I know some people will turn against me for the things I am going to do / I need to reinforce my spirit of responsibility, as it relates to the generations of people who will follow me. My sacrifice is for them. What higher calling is there?

Cleansing and Beautifying Elements of Soul Building for The First Person Singular

It is hoped the following, born of the Universal and Unifying Morality, and compiled through thought, trial, and error, will someday become a complete and practical guide for the moral behavior of the First Person Singular in whatever stage of life or endeavor she/he is living in. It will be one of the duties of the Word Association Council to make it happen.

When the World Association Council begins its work of revising or expanding the contents of this chapter, care must be taken to avoid making the code too detailed. There are great advantages to be gleaned by staying with general rules of behavior. General rules, well-constructed and respected, will resolve most issues and lower the level of immorality and antagonism in society. Under the umbrella of respected general rules, the more complex ethical issues can then be addressed on a case-by-case basis by the concerned parties.

The following labeling system has been devised to allow for cataloging and recognition of specific cleansing or beautifying elements as they are used in different age groups and personal pronoun situations.

The first word(s) will be one of the five pronouns or pronoun combination (I, we, she/he, they, and it). The second word will be one of the first five fundamentals of soul beautification (Purging, Assimilation, Bulwarks, Reinforcements, and Pledges)

Elements for children are listed in the 100s. The 200s are for those in puberty, the 300s for adolescents, the 400s for young adults, the 500s for adults, the 600s for those in the middle years, and the 700s for those in the advanced years.

In any older age group (two hundreds through the seven hundreds), most of the lower elements will also apply, though to avoid redundancy they will not be listed. For example, the element labeled as _1_ and _Purging_ , (100) "I tear the foul spirit of _dishonesty_ out of my soul and cast the affliction away!", though it first appears as a child's element, will also apply to all older age groups. The designation will remind everyone where it came from and that it applies throughout each lifespan.

It should be noted that the same element may take on a slightly different meaning as it is applied to different pronouns. Indeed, many elements will also be used in their opposite sense as, for example, in purging _dishonesty_ (100-) and assimilating _honesty_ (100+). This should not confuse anyone. It is a reminder that within the element (100), honesty and dishonesty are constantly warring with each other. As is evident, a negative sign follows the element number when it is used negatively, and a plus sign will follow the element number when it is used positively. Pledges are not numbered since they may reference several elements. With a little experience, the reader will quickly learn how the system works.

Parents and teachers should help children with what follows. Small, supervised group rituals will work best. Adults should not expect children to be entirely successful at beautifying their souls. Their brains are not prepared for such weighty responsibilities. What is important is for them to become familiar with the concept and process of soul building and beautification. It must be hoped that as children grow into the years of puberty and adolescence, they will also grow into the discipline of moral living.

Practitioners should select elements that are most needed for improvement and only a single element should be worked with per ritual. Beautifying elements should include people names when appropriate.

I and Purging

"I tear the foul spirit of __________ out of my soul and cast the affliction away!"

100-. dishonesty

101-. course and offensive language

102-. violent behavior

103-. criminal behavior

104-. arrogance

105-. anger

106-. frustration

107-. selfishness

108-. jealousy

109-. disobedience

110-. ingratitude

111-. personal irresponsibility

112-. laziness

113-. bullying

114-. disruptive household behavior

115-. unwillingness to help with household chores

116-. disruptive schoolroom behavior

117-. poor sportsmanship

200-. hatred

201-. envy

202-. social irresponsibility

203-. bodily shame - "My body is a gift from The Divine Essence and there is no part of it, or function of it, that is shameful."

204-. sexual ignorance - "As a child entering into puberty, I refuse to live and grow in sexual ignorance. I demand that my caregivers and teachers teach me everything about the physiology of sex and human reproduction. I believe knowledge should stay ahead of nature in these matters, and nothing should remain hidden behind a veil of mystery."

205-. sexual misbehavior and irresponsibility

206-. temptations that may lead to trouble

207-. inferiority

208-. unworthiness

400-. noncriminal guilt

I and Assimilations (Generally the inverse of "I and Purging" with some additions.)

"I open my soul's door and invite the noble spirit of __________ to live and grow within me!"

100+. honesty

101+. respectful language

102+. calm and acceptable behavior

103+. respect for the law

104+. respect for others

105+. a calm heart

106+. a calm comportment

107+. sharing

108+. a calm acceptance

109+. obedience

110+. gratitude

111+. personal responsibility

112+. helpfulness

113+. friendliness

114+. good household behavior

115+. willingness to help with household chores

116+. good schoolroom behavior

117+. good sportsmanship

118+. kindness

119+. courtesy

120+. respect

121+. patience

122+. compassion

201+. self respect

202+. social responsibility

203+. bodily respect

204+. sexual knowledge

205+. good sexual behavior and responsibility

209+. understanding other people

210+. leadership

211+. a love for learning

300+. atonement

301+. honor

401+. teaching

600+. philanthropy

I and Bulwarks (Generally the same as "I and Purging" with some additions.)

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Help me make the bulwark so strong and powerful, that I shall always turn away from that affliction!"

212-. yielding to short-term pleasures at the expense of my long-term security and happiness

302-. a cold and uncaring heart

I and Reinforcements (Generally the same as "I and Assimilations")

"Grow ever more powerful within my soul, noble spirit of _________, that I may always follow your guidance!"

I and Pledges (The following are sample "I" Pledges)

"I will work hard in school and cooperate with my teacher(s)."

"I will work hard at learning, both at school and at home. I will not hesitate to ask for help when I need it. I will make my parent(s) or guardian(s) proud of me."

"I will discourage my friends from misbehaving in school."

"I will not associate with kids who do bad things."

"I will always be respectful of my elders."

"I will be well behaved, both at school and at home."

"I am a righteous boy (girl). I will grow up with the spirit of righteousness strong in my heart."

"The Spirits of The Divine Essence are strong within me. I will use the Spirits of The Divine Essence to illuminate my path of life."

"I will not denigrate and punish myself with feelings of inferiority and unworthiness."

"I will always be sexually well behaved."

"I reject and throw out of my soul the spirits of all things that do harm to my character, such as excessive pride and ego, dishonesty, envy, jealousy, hatred, foul language, and any kind of effrontery or irresponsibility."

"I will always hold the institution of marriage in high regard, and will seek sexual companionship only through marriage."

"I seek to become skilled in the arts of rhetoric and writing, that I may effectively fight the old and archaic beliefs that have brought, and are still bringing, great misery onto the human landscape."

"I will always be seen as a positive role model for my offspring and their offspring."

"I will maintain the moral path throughout my working career. I will never engage in dishonesty, expose my working companions or the public to unnecessary risk, or recklessly assail the mother planet. Moreover, I will rail against those who do these things."

"As a member of the law enforcement community, I will not stray from the moral path, even at the risk of my well-being and safety. I will never abuse my authority, and will move against those who abuse theirs. Bigotry will never be a driving force within me."

"As a government, military, or corporate accountant, I will not stray from the moral path, even at the risk of my well-being and safety. I will use only accounting methods of the highest honesty and integrity. If I become aware of unscrupulous and illegal accounting practices taking place within my business environment, I will report them to the appropriate law enforcement agency or, failing that, the newspapers."

"As an enlisted soldier, or a member of a government agency, I will not stray from the moral path, even at the risk of my well-being and safety. I will never allow those who rank above me to turn me into a wanton killer, torturer, or destroyer of property. In worst-case situations, I will seek help in bringing my superiors down from their high perches. If all else fails, I will kill my superiors."

"As a high ranking military officer, or a high-ranking member of a government agency, I will not stray from the moral path, even at the risk of my well-being and safety. I will never order, nor permit my subordinates to torture, wantonly kill, destroy property, or oppress a population of people. I will stand firm against any tyrannical orders from my superiors. In worst-case situations, I will seek help in bringing my superiors down from their high perches. If all else fails, I will kill them, starting, if possible, with the one at the top."

"As a luminary of high order, I have access to a tyrant. I will work with others, or alone if need be, to bring the tyrant down. If killing is necessary and when the opportunity is at hand, I will kill, or help to kill the tyrant."

"As a voter, I will not stray from the moral path. My voting choices will rest on moral and economic principles, and that is all. I will not sell my votes in the hope of obtaining benefits, and will admonish those who do."

"As a politician, I will not stray from the moral path, even at the risk of my well-being, employment, or safety. I will speak only the truth to those from whom I want to secure votes, and shall admonish those who do otherwise. I support gold as the only honest money, and a governmental structure as outlined in this document."

"As a teacher, I will not stray from the moral path, even at the risk of my well-being, employment, or safety. I will teach only the things I know to be true. I will not teach false theology, morality, economics, politics, or anything that seeks to overthrow science and good sense."

We and Purging (see "I and Purging" with "We" overtones)

"I tear the foul spirit of __________ out of my soul and cast the affliction away!"

402-. ignoring responsibilities for my siblings

403-. ignoring responsibilities for my parents

404-. ignoring responsibilities for my children

405-. ignoring responsibilities for my grandparents

406-. ignoring responsibilities for my friends

601-. ignoring responsibilities for my grandchild (grandchildren) and great-grandchild (great-grandchildren) etc.

We and Assimilations (see "I and Assimilation" with "We" overtones)

"I open my soul's door and invite the noble spirit of __________ to live and grow within me!"

123+. love for my family

"I open my soul's door and invite the noble spirits of respect and understanding for my __________ to live and grow within me!"

124. friends

125. teachers

126. classmates

407. employer

408. working companions

"I open my soul's door and invite the noble spirits of __________ to live and grow within me!"

127+. thoughtfulness and consideration for all other people

We and Bulwarks (see "I and Bulwarks" with "We" overtones)

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Help me make the bulwark so strong and powerful, that I shall always turn away from such behavior!"

213-. behavior that will bring harm or anguish to myself, my family, or my friends

We and Reinforcements (see "We and Assimilations")

"Grow ever more powerful within my soul, noble spirits of respect and appreciation. Be my guiding lights as I interact with my __________."

128. parent(s)

129. brother(s)

130. sister(s)

131. relatives

"Grow ever more powerful within my soul spirit of __________, that I may always follow your guidance."

214+. Vigilance - "I am a vigilant person and will never allow myself to be led astray by the wrong kinds of friends or ideas."

We and Pledges (The following are sample "We" pledges)

"I will obey my parents and work with them to maintain a peaceful and clean household."

"I will treat my mother and/or father with love, courtesy, and respect."

"I will treat my brother(s) and sister(s) with love, courtesy, and respect."

"I will treat my friend(s) with courtesy and respect."

"I will treat my extended family members with love, courtesy, and respect."

"I will treat my teacher(s), with courtesy and respect."

"I will never allow my friends to lead me into trouble."

"I am an honest, hard worker, and will give my employer the full and honest benefit of my energy and talents."

"I will protect and provide for my children and give them a loving home environment."

"I will be faithful to my good friends."

"I will treat my employees with respect and courtesy."

She/He and Purging

"I tear the foul spirit of disrespectful, insulting, or violent behavior toward my __________ out of my soul and cast the affliction away!"

129. brother

130. sister

132. mother

133. father

134. guardian(s)

135. female teacher

136. male teacher

137. female friend

138. male friend

"I tear the foul spirit of __________ out of my soul and cast the affliction away!"

409-. ignoring my spousal responsibilities

She/He and Assimilations

"I open my soul's door and invite the noble spirit(s) of __________ to live and grow within me!"

139+. love and respect for my mother

140+. love and respect for my father

141+. love and respect for my guardian

142+. love and respect for my sister

143+. love and respect for my brother

144+. respect for my female teacher

145+. respect for my male teacher

146+. respect for my female friend

147+. respect for my male friend

"I open my soul's door and invite the noble spirit(s) of __________ to live and grow within me!"

500+. love and respect for my spouse (partner)

501+. sharing with my spouse (partner)

502+. love for my child

She/He and Bulwarks

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Help me make the bulwark so strong and powerful, that I shall always turn away from that affliction."

215-. disrespectful, insulting, or violent behavior toward any individual

She/He and Reinforcements (see "She/He" Assimilations)

"May the power of __________ grow ever stronger within me!"

She/He and Pledges (The following are sample "She/He" Pledges)

"My love for my __________ will never leave me. I will demonstrate my love for as long as I live!"

129. brother

130. sister

"My love for my __________ will never leave me. I stand ready to assist my progenitors and guardians as they move into their advanced years."

132. mother

133. father

134. guardian(s)

"I pledge my love and allegiance to my __________. I shall remain faithful onto death."

503 **.** marriage partner

They and Purging

"I tear the foul spirit of __________ out of my soul and cast the affliction away!"

148-. intolerance

149-. bigotry

150-. laziness in the face of responsibility

209-. ignorance of other people

They and Assimilation

"I open my soul's door and invite the noble spirit(s) of __________ to live and grow within me!"

119+. courtesy

120+. respect

151+. curiosity and the desire to learn about other people

148+. tolerance and restraint

152+. understanding and acceptance

303+. volunteerism

They and Bulwarks

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Help me make the bulwark so strong and powerful, that I shall never suffer from that affliction!"

153-. social biases regarding those who are different

154-. offensive behavior regarding those who are different

155-. racial bigotry

156-. sexual bigotry

157-. religious bigotry

158-. linguistic bigotry

159-. nationalistic bigotry

304-. demonizing those who are different

They and Reinforcements

"Grow ever more powerful within my soul, spirits of __________, that I may always follow your guidance."

119+. courtesy

120+. respect

148+. tolerance and restraint

152+. understanding and acceptance

They and Pledges (The following are sample "They" Pledges)

"I will demonstrate courtesy and respect for people of other races, religions, languages, and cultures, etc. I will seek to understand their paths."

"As opportunities present themselves, I shall reach out to those who are different, and seek to understand their paths."

"Wherever I am and wherever I go, I shall rebuke any disparaging remark I hear about people who are different."

"I shall make certain my children do not grow up holding bigoted beliefs."

"As an elder, I shall devote a number of hours each month to write or speak against bigotry in whatever forms I see it, and no matter who is promoting it."

It and Purging

"I tear the foul spirit of __________ out of my soul and cast the affliction away!"

160-. reluctance to study

161-. dislike for school

162-. poor eating habits

163-. poor exercise habits

164-. addiction to television and video games

165-. destructive, intoxicating or addictive, non-medicinal drugs, including alcohol and tobacco

166-. criminal gangs

216-. tolerance for crime

217-. trashy and socially degrading entertainment

218-. Indoctrination - "I shall never allow myself to be indoctrinated into beliefs that are at odds with the Providential Laws of Reality and Truth."

219-. accepting fantasy as reality, in all matters of spiritual and social importance

220-. disregard for the mother planet

221-. disregard for other-than-human life forms

305-. mass passions that obscure the responsibility for thought and conscience

306-. addiction to gambling

410-. political larceny

411-. tolerance for unjust wars

412-. tolerance for corrupt government

It and Assimilation

"I open my soul's door and invite the noble spirit of __________ to live and grow within me!"

167+. healthful eating and living

168+. love for learning

169+. confidence in learning

170+. love for the mother planet

202+. social responsibility

303+. volunteerism

307+. charity

308+. spiritual awareness and knowledge

309+. moral awareness and knowledge

310+. economic awareness and knowledge

311+. political awareness and knowledge

602+. the acceptance of age

It and Bulwarks

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Help me make the bulwark so strong and powerful, that I shall always turn away from that affliction!"

101-. foul language

165-. destructive, intoxicating or addictive, non-medicinal drugs, including alcohol and tobacco

166-. criminal gangs

218-. indoctrination in spiritual, moral, economic, and political matters

413-. complacency, when I see my country embracing false and destructive doctrines

"I implore you, spirit of Moral Duty, help me build a bulwark within my soul that shall protect me from the foul spirit of __________ as it becomes an obstacle to the peaceful interaction among all people. Help me make the bulwark so strong and powerful, that I shall always turn away from the affliction!"

414-. nationalism

415-. militarism

416-. traditionalism

417-. racism

418-. patriotism

419-. tribalism

It and Reinforcements

"Grow ever more powerful within my soul, spirit of __________, that I may always follow your guidance."

171+. The Universal and Unifying Morality

"Grow ever more powerful within my soul, spirits of __________, that I may always follow your guidance."

172+. The Providential Laws of Reality and Truth

It and Pledges (The following are sample "It" Pledge)

"I will turn away from all forms of self-destructive behavior."

"I will turn away from all forms of violent behavior."

"I will turn away from all forms of criminal behavior."

"I will aggressively seek sexual knowledge and understanding. I will demand that my parents, guardians, and teachers teach me everything about sex and reproduction."

"I am a sexually responsible person. I am the master of my body and shall rule over my sexual urges. I shall be among those who successfully find their way through the perilous years of puberty and adolescence. I shall practice abstinence, preserve my body from sexual diseases, and have no offspring until I am a married adult and physically and financially able to bear the costs of supporting a child or children."

"I shall avoid situations that may get me into trouble."

"I shall reject all mass passions that tend to displace my moral responsibilities of thought and conscience."

"I will be intolerant of crime and shall help the police whenever I can."

"I am an enemy of corrupt government, and stand ready to fight it with every ounce of strength I have, and in every way I can."

"I will accept only reality and truth in all matters relating to spirituality, morality, economics, and politics."

"I will love the mother planet and do everything I can to protect it. I will help keep it clean and beautiful."

"I will dedicate a portion of my time, wealth, and talents to those who are in need."

"My vote is not for sale. I shall cast my ballot on the bases of moral and economic principles only."

"I shall instruct my children about the Universal and Unifying Morality."

"My children will be aware when they are being exposed to false religious, moral, economic, or political dogma."

"I shall instruct my children that fantasy is inappropriate in religious, moral, economic, or political matters."

"I shall make certain that my children, upon entering the age of puberty, are given the sex education they need to successfully traverse the taxing years of puberty, adolescence, and young adulthood."

"I shall make certain my children understand that some people are sexually different from the average male or female, and that the difference is a naturally occurring event and, hence, morally neutral."

"I shall make certain my children understand the hazards of addictive drugs."

"I shall make certain my children understand the importance of education, and I shall do everything in my power to help them become educated."

"I shall instruct my children about the foundation stones of government."

"I shall instruct my children to beware of the "isms" that divide people."

"I shall instruct my children to use the Path Effect and the Random Nature of the Emergence of Self as means of understanding people who are different."

"I shall make certain that my children understand the First Person Singular is the supreme motivator and defender of Moral Duty and behavior."

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### CHAPTER 15

### THE HOUSE CALENDAR AND CELEBRATIONS

THE HOUSE CALENDAR

The new faith shall adopt its own calendar. Contemporary calendars have old racial and regional religious roots. A break with the past is necessary in order that modern people may find unity within a new time commonality. The year following the publication of _The Desideratum_ (2015) shall be designated as _Year One of the New Spiritual Age._

For everyday purposes, the old calendars may continue to be used. But for purposes of house ritual, the new calendar shall be used. To minimize confusion, the new calendar will retain certain elements of the widely used Gregorian calendar, including the seven-day week and the day names Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday.

The calendar of the new faith shall consist of thirteen months with each month containing four weeks or twenty-eight days. The thirteen months shall be named as follows, and in the given order: Renewal, Forgiveness, Outreach, Respect, Generosity, Unity, Tolerance, Compassion, Courtesy, Responsibility, Courage, Understanding, and Family. The thirteen months are named in honor of noble thoughts and virtues and are suggestive of many themes for rituals and moral discourse. The first day of each month shall always occur on a Sunday. The first day of Renewal (New Year's Day) will correspond with the first day of January in the Gregorian calendar.

Since thirteen months of twenty-eight days each equals only 364 days, the extra day needed to complete a full Gregorian year shall be placed between the house calendar years and will be associated with the month preceding it (see the Day of the Family in the following section).

The additional day that occurs every four years in accord with the leap year formula for the Gregorian calendar (adding the leap year day to the end of February) shall be placed between the months of Forgiveness and Outreach and will be associated with the month of Outreach (see the Day of the Highest Allegiance in the following section).

HOUSE CELEBRATIONS

The Week of Renewal

The first week of Renewal shall be dedicated to the renewal of souls. Everyone needs a fresh start once in a while. Everyone makes mistakes and has behavioral regrets. During this week, the faithful have the opportunity to put their failures behind them and start the process of soul cleansing and beautification anew. The Week of Renewal turns the eyes forward and relieves the faithful of useless and debilitating emotional burdens. As long as the regrets are not of a criminal nature, the Week of Renewal is an opportunity to wipe the slate clean and start afresh. It is the time to sweep away the burdens of conscience and to make sure they do not arise again because of new errors in judgment. It gives the faithful the opportunity to attack, with renewed dedication, their most troubling attributes. With a fresh start will come renewed energy and a spirited dedication to purpose.

The Day of the Highest Allegiance

The additional day that occurs every four years in accord with the leap year formula for the Gregorian calendar shall be called the Day of the Highest Allegiance. This day and the week following it shall be devoted to celebrating and propagating the message of the Sixteenth Central Pillar. Since this celebration will be performed only once every four years, its rarity makes it a special event.

Due to the confrontational and volatile nature of the message of the Sixteenth Central Pillar, great care must be taken in the way programs and celebrations for this week are planned and executed. Though the faithful may promote the Highest Allegiance aggressively, it must be done with due respect for the beliefs of others. People do not enjoy having their religious, racial, national, traditional, or tribal precepts challenged, but it is these very precepts that have brought misery and bloodshed beyond measure onto the human community. Since no other institutions are rising to the fore, it has fallen to this house of faith to take the lead.

There are good ways and bad ways of doing things, and house members must find the best ways of propagating the Highest Allegiance without arousing excessive animosity. Rather than directly questioning the beliefs of others, the Highest Allegiance must be promoted as the only possible solution to the present-day state of religious and moral discord. Properly celebrated and promoted, the concept will be hard to refute. Experience will be a great teacher.

New techniques should be explored slowly and carefully. Tested and successful methods should be pursued with vigor. Seminars and study groups should be open to the public. It is a time for newspaper ads and editorials, television ads and appearances, seminars, pamphlets, parades, activities for children, and feasts.

The promotion of the Highest Allegiance must be differentiated from the promotion of the faith. This is not the time to promote the faith. Attention must be focused on the meaning and benefits of the Highest Allegiance. That will ensure the best chance for success. Every faith member is expected to contribute to this cause.

Celebrations for the Mother Planet (Earthly Guardianship)

Earthly Guardianship should be celebrated during the first weeks of Respect and Responsibility, though adjustments may be made to accommodate seasonal conditions. Celebrants may draw on the months' names for themes. Activities will include neighborhood, river, stream, road, and park clean-up programs and activities for children. Emphasis should be placed on newspaper and television ads and articles, pamphlet distributions, and seminars that stress renewable and clean energy, and disparage human population growth and the degradation of the earth's land, water, and atmosphere.

Celebrations will emphasize the new faith's ties to nature, which is to say, divine creation, and the role and duties of the First Person Singular regarding Earthly Guardianship. Humankind has reached a juncture in its history where a proper regard for the earthly habitat that gave it birth and provides for its survival, can be no longer ignored. The earth is being laid waste to the severe detriment of humankind and humankind's spiritual ties to The Divine Essence. The earth needs to be loved and preserved.

Unspoiled valleys and streams are ties to The Divine Essence. Rivers and oceans teaming with life are needed to ensure human survival. Other-than-human life forms have their habitat needs as well, and it is not for humans to deprive them of it. Governments must be urged to set aside sufficient tracts of land and water solely for the use of other-than-human life forms so the environments essential to those life forms may be preserved.

Humankind's relationship with the earth must enter into a new era. It must be an era of respect, love, and preservation. It must be an era wherein humans limit their numbers so a balance between the human community and the rest of nature can be found and preserved. One of the important goals of this faith will be to promote a new era of reverence for the earth. Every house member is obliged to contribute to this cause.

The Week of Dedication to the New Faith

The first week of Unity shall be called the Week of Dedication to the New Faith. During this week, the faithful are asked to contemplate what the new faith has done for them, what it is doing to promote peace and friendship among all members of the human community, and what its future potential is. If the resulting judgment is positive, it follows that the path provided by the new faith is worthy of support and promotion. It therefore falls upon each member of the faith to commit a measure of his or her time, effort, and wealth to the new faith. The First Person Singular must stand up and be counted. No spiritual way of life can expect to survive without the support of its members. The new faith will grow only to the degree that it has the wherewithal to grow. The new faith does not ask, however, that members put their own long-term well-being or the long-term well-being of loved ones at risk.

If The House of The Divine Essence is to reach its full potential (aside from houses of worship and reflection, a Prompter College, and a K-12 Teacher College, at each National or Commonwealth Association location and K-12 schools scattered throughout the village communities), then a great deal of time, effort, and wealth will have to flow into the new faith. This will be especially true during its formative years.

The importance of the faith, however, extends beyond the physical structure of the house, with its places of worship, educational, and social service programs. The message this faith brings to a now-tormented human community will profoundly change the course of human history for the better. Though the new faith will not be viewed favorably by the hierarchy of other faiths, it will prove to be attractive to large numbers of people of all faiths, races, nations, and language groups. Many people see through the veil of pretense of the old faiths and the harm they have inflicted on the human community throughout the ages. They are looking for something truthful, real, and unifying, and are waiting to discover the new faith. That they may find this faith as soon as possible (and find it structurally strong and viable) must be the cause of every house member of today.

The Week of Compassion, Charity, and Volunteering

The first week of the month of Compassion shall be called the Week of Compassion, Charity, and Volunteering. It is the time to celebrate and demonstrate compassion in all of its forms. Displays and programs can be used to inform the faithful of the most productive and workable possibilities that are available for individuals or groups. Whether by providing wealth, skills, time, brawn, or combinations thereof, it is a time for people to stand up and make commitments for the coming year. Special displays and programs should be devoted to activities that children and adolescents can participate in. It is an excellent time to introduce the young to the world of volunteering so they might discover the camaraderie and other rewards that come with the giving of their time and effort.

It is a time to celebrate success stories and listen to testimonials from givers and receivers alike. Recognition and mutual support enhances the power and joy of giving. The activities can provide firsthand information to the inexperienced. The exercise of compassion is more than just a moral duty; it is a source of great satisfaction and happiness. It promotes the feeling of self-worth and enhances the strength of the divine spirits that reside in every good and worthy soul.

The Week of Universal Understanding

The first week of the Month of Understanding shall be called the Week of Universal Understanding. This week shall be devoted to helping faith members acquire a working understanding of all other members of the human community. Special emphasis shall be placed on learning about the histories, traditions, languages, religions, dress, and governments of other ethnic groups. This can be accomplished through such things as studies and seminars, plays, music, food festivals, celebrations, outreach programs, and perhaps even travel to foreign lands.

People of other faiths, races, nations, etc., should be invited to speak at house gatherings. Village members may invite people of other faiths, races, nations, etc., into their homes for an evening of feasting, conversation, and learning. Requests can be sent to other faith, race, national, or linguistic groups, etc. to sponsor learning seminars or programs that village members, and especially children and adolescents, can attend to expand their understanding of the diverse nature of the human community. If village members are having difficult relations with another faith, race, or national group, etc., that is the group that should be focused on. Both adults and children must be involved.

The Week of the Family

The three hundred and sixty fifth day of the Gregorian calendar (the thirty-first day of December) shall be placed between the years of the new calendar and shall be associated with the month preceding it. This day and the week preceding it shall be called The Week of the Family, and will be devoted to a celebration of family. It is a special time for family gathering and feasting. Family rituals shall emphasize marriage and family as the most essential elements of a well-ordered, moral, and functioning society.

The new faith shall sponsor classes and seminars for both young people and adults with the same emphasis. Special attention must be directed toward those who are alone and without an immediate or available biological family. The new faith will sponsor feasts and other gatherings to which all are invited. Family, in the enlarged or faith sense, can then be emphasized. No one should feel left out during this important season of gathering and celebration

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### CHAPTER 16

### HOUSE RITUALS AND THE VILLAGE WORSHIP SERVICES FORMAT

It is traditional, socially pleasing, and invigorating, for people united in faith to gather together for purposes of worship and personal renewal. People of this faith should avail themselves of such opportunities as often as they are able. Having others close by with similar views and being enclosed in a room rich with divine spirits serves to augment the intensity of the experience. Crowd synergy is a powerful thing; it reinforces both conviction and dedication.

The following sample recitations, with some minor adjustments, will work for individual practitioners as well as family and large gatherings.

THE RITUAL PROCESS

The ritual experience is a five-step process.

1. Practitioners enter into a deep state of meditation.

2. Divine spirits are elicited to put practitioners into a state of communion with The Divine Essence.

3. While in a state of meditation and communion, practitioners work with one of the numbered and titled rituals listed below.

4. The state of communion is reinforced.

5. Practitioners exit the meditative state.

Practitioners, however, do not exit the state of communion with The Divine Essence. The spirit and emotion of communion will remain in the souls of practitioners and will help guide them to the higher state of moral behavior and happiness they are trying to achieve.

SAMPLE RITUAL RECITATIONS

Most rituals will be in terms of _I_ or _We_. If the ritual is an individual ritual, what follows may be recited mentally or softly spoken. If the ritual is a group or communal ritual, led by a Prompter, what follows should be recited slowly, and loud enough for all to hear. Soft, meditative music may be played during the following recitations. Wording may have to be adjusted for special situations. Some rituals may have their own communion reinforcement recitations.

Calming of the Soul

"Whether sitting or lying, I make myself as comfortable as I can. My arms and legs are at rest. I rest my head and close my eyes. I take a deep breath—then exhale. I take another deep breath—then exhale."

Deep Relaxation

"And again, and again, and again."

Casting Away of all Thoughts and Anxieties (Emptying the Mind)

"I cast everything out of my mind. I empty my mind of all thoughts and anxieties. I cleanse it of everything. I purify it. Now I think, or silently say, the phrase, _Be gone._ I don't say it out loud. I speak it silently. If a thought dares to come into my mind, I brush it away with the phrase, _Be gone_. I feel my body relaxing. I feel the joy of a purified mind. I have no worries, no cares, and no thoughts. If a thought tries to come into my mind, I brush it away with the phrase, _Be gone._ I feel my breathing becoming more relaxed. I brush my thoughts away with the phrase, _Be gone_. I feel my muscles relaxing. I feel all of my anxieties drifting away. I feel the bliss of a mind at rest. I feel my heart rate slowing as my body relaxes more and more. I don't allow anything to enter my mind. If something tries to enter, I brush it away with the phrase, _Be gone_. I enjoy the bliss of a relaxed mind and body. My spirits are at rest. I am prepared to accept into my soul the spirits that make me feel close to The Divine Essence."

Deep Communion with Divine Spirits

"I call upon the spirits of the sun-stroked clouds and their castles of mist. I call upon the spirits of the seas that disappear over the horizon. I call upon the spirits of verdant valleys and their lush vegetation. I call upon the spirits of the mountains and their glistening snowcaps. I call upon the spirit of the sun that warms the mother planet. I elicit the spirits of the other planets and their moons. I elicit the spirits of the galaxies and all of the stars therein. I feel the divine spirits surging within me. I feel their power and their beauty. I call upon the radiant spirits of reality and truth. These are direct messages from the Divine. Their power is enormous within me. I elicit the spirit of the Profound Miracle of Time. I elicit the spirit of The Profound Miracle of Space. I elicit the spirits of The Profound Miracles of Mass and Energy. I elicit the spirit of The Profound Miracle of Evolutionary Life.

Their powerful spirits warm my soul. Through them I feel a direct communion with The Divine Essence. I feel all of these spirits swelling within me. Through spirit, I feel the divine presence. The divine presence is very powerful within this room. It is all around me and within me. It is penetrating deep into my soul. I am a child of The Divine Essence and am filled with its spirits. I feel the spirit of awe. I feel the spirit of wonderment. I feel the spirit of rapture. I feel the spirit of humility. I feel the spirit of veneration. I feel the power of the spirits of reality and truth. Through spirit, I feel the divine presence. I feel a deep, deep contentment. I am in a state of communion with The Divine Essence"

At this point practitioners must select and work with one of the following numbered ritual titles. Those who choose to work with one of the first five beautifying rituals must also select one of the cleansing and beautifying elements of soul building from Chapter Fourteen.

SPECIFIC RITUALS

The Seven Beautifying Rituals

1. Purging of Foul Attributes

2. Assimilation of the Beautifying Attributes

3. Building Moral Bulwarks

4. Moral Reinforcements

5. Moral Pledges

6. Placebo Effect

7. Assimilation of Moral Duty

8. Renewal

9. Highest Allegiance

10. For the Preservation of the Mother Planet (Earthly Guardianship)

11. Dedication to the New Faith

12. Compassion, Charity, and Volunteering

13. Universal Understanding

The Celebrations of Marriage and Family

14. For Each of a Married Pair With Children

15. For Each of a Married Pair Without Children

16. For Children Living Within a Family Group

17. For an Unmarried Young Person, or Middle-aged Person

18. For a Widowed, Divorced, or Elderly Person Without Children

19. For a Widowed, Divorced, or Single Person With Children

20. For a Person With No Available Family

21. Marriage

22. For the Dying

23. Funeral

24. Veneration and Remembrance of the Dearly Departed

25. Spiritual Communion with Those who are Suffering, in Danger, or Otherwise in Need

Reinforced Communion with The Divine Essence

"I am in deep communion with The Divine Essence. I am at one with The Divine Essence. I feel the spirit of awe. I feel the spirit of wonderment. I feel the spirit of rapture. I feel the spirit of humility. I feel the spirit of veneration. Through spirit, I feel the divine presence. I feel a deep, deep contentment. I know that what I have done will endure. Being in communion with The Divine Essence is the most blissful of experiences. I know The Divine Essence wants my soul to be beautiful. What I have pledged will endure. I will make it endure. The Divine Essence will support and guide me. I swear in the presence of the divine spirits, it will endure."

The Awakening

"My ritual is now ended, and I will be roused from my meditation. I will count backward from the number ten slowly. When I reach zero, I will be fully awake. 10-9-8-7-6-5-4-3-2-1-zero. I am now fully awake."

NUMBERED RITUAL TITLES, WITH SAMPLE RECITATIONS AND COMMENTS

In the case of a gathering, some of the following rituals can be described as divergent (participants will be working with different attributes), while others are convergent (everyone will be focusing on the same thing). Wording and techniques will have to be devised to accommodate each situation.

For example, in the case of a village service focusing on the first five beautifying rituals, the Prompter should stop reciting after completing Deep Communion with the Divine Spirits, and instruct worshipers to do their individual work in silence, since each will be working with different rituals and attributes.

Most worshipers should bring a single beautifying attribute they want to work with to the service. Those who are working to purge a foul attribute from their soul will need the assistance of a beautifying attribute. Some people may prefer to close their eyes and make up their own script as they go along. Others will find it useful to work with a written script similar to what follows. In most instances, the worshiper may add his or her elaborations. Repetition is the key. The divine spirits should be referred to often.

The Seven Beautifying Rituals

1. Purging the Soul of Foul Attributes

The following is a generic cleansing recitation. Practitioners can insert their foul attribute in the blank spaces. It should be spoken silently and can be repeated as often as time permits.

"In the presence of the divine spirits that surround me and are within me, I tear the foul spirit of __________ out of my soul and cast it away! The foul spirit of __________ blackens my soul. It stains my character. It erodes my self-respect. It pulls me away from the path to a happy and fulfilling life. I am a lesser person for it. In the presence of the divine spirits that surround me and are within me, I tear the foul spirit of __________ out of my soul and cast it away! I hate the spirit of __________! I will be rid of it! The people I love look down on me for it. It betrays my soul and my future. In the presence of the divine spirits that surround me and are within me, I tear the foul spirit of __________ out of my soul and cast it away! If the foul spirit of __________ tries to return, it will find no harbor in my soul. I will prohibit its return by placing a noble spirit in its vacated space. It will never be my master again! I reject it forever! I am done with it! I am the master of my soul. No ignoble spirit shall own it. My life is my own!

In the presence of the divine spirits that surround me and are within me, I tear the foul spirit of __________ out of my soul and cast it away forever! Never again will the foul spirit of__________ rule over me. That is my resolve. I deposit my resolve deep within my soul. I feel it in my soul. My resolve will never leave me! It is a part of me."

2. The Assimilation of Beautifying Attributes

The following is a generic assimilation recitation. Practitioners can insert their beautifying attribute in the blank spaces. It should be spoken silently and can be repeated as often as time permits. This or a similar recitation must always be used immediately following the cleansing or purging ritual.

"In the presence of the divine spirits that surround me and are within me, I open my soul's door to the beautifying spirit of __________. Enter into my soul spirit of __________. Flow into me like a torrent. Establish a home in my soul so you will always be there for me.

In the presence of the divine spirits that surround me and are within me, I invite you to grow strong within me that I might be ever mindful of your presence. With your help I will move forward in life. I am respected by those I love. I am a contributor to society. I am a beacon for others to follow. Flow into my soul spirit of __________. Flow into me like a torrent. Make me strong and powerful, so I might never again be a slave to the foul spirit of __________.

I want to make my loved ones happy. I want good and worthy friends. I want to change the way I am thought of. I want to change the way I think of myself. I want to live close to The Divine Essence. Assimilate into my soul, spirit of __________. You are one of the great, noble virtues, and I want to live a virtuous life. In the presence of the divine spirits that surround me and are within me, make me rich with your presence and strength. I feel you surging within me. My soul is throbbing with your rich and powerful energy. I love you spirit of __________ as much as I hate the foul spirit you are replacing. Be strong within me, and never again leave my soul."

3. Building Moral Bulwarks

The following is a generic bulwark recitation. Practitioners can insert their selected foul spirit in the blank spaces. It should be spoken silently and can be repeated as often as time permits. The recitation opens with a reinforcement plea to the spirit of Moral Duty.

"In the presence of the divine spirits that surround me and are within me, I declare that I am a child of The Divine Essence. As a child of The Divine Essence, I feel the call of reality, truth, and righteousness. I feel the call of Moral Duty.

Spirit of Moral Duty, you are one of the most powerful of spirits. You are a function of the real and true spirituality. As such you are divinely sanctioned. Grow ever stronger within me spirit of Moral Duty that I may depend on your ready guidance as I find my way along the path of life. In the presence of the divine spirits that surround me and are within me, I implore you, spirit of Moral Duty, help me navigate around the pitfalls of life. Help me build bulwarks against the foul spirits that would destroy me or make my life less than it would otherwise be. In the presence of the divine spirits that surround me and are within me, I implore you, spirit of Moral Duty, to never allow the foul spirit of __________ to enter into my soul. I implore you, spirit of Moral Duty, to help me build a bulwark within my soul that shall protect me from the foul spirit of __________. Make the bulwark so powerful that when I encounter the spirit of __________ I shall immediately turn away from it. Build it of steel so it will never yield. Make it so impregnable that the foul spirit of __________ will never dare challenge it. In the presence of the divine spirits that surround me and are within me, I implore you, spirit of Moral Duty, help me live a better life. Protect me from the foul spirit of __________. Build my bulwark powerful and true. Let it serve me for the rest of my days! In the presence of the divine spirits that surround me and are within me, with the help of my bulwark, I will maintain a mastery over the foul spirit of __________. I will always maintain an awareness of what a single careless moment can do to me. In the presence of the divine spirits that surround me and are within me, I have seen what the foul spirit of __________ has done to others, and it will not do the same to me. The foul spirit of __________ will never dominate me. My bulwark is in place. It is large and powerful. I am the master of my soul. I alone, will determine what enters into it. In the presence of the divine spirits that surround me and are within me, I feel my bulwark is firmly in place. I feel it in my soul. It is a part of me."

4. Moral Reinforcements

The following is a generic reinforcement recitation. It is to be used by people who feel specific beautifying attributes are weak within them. The weak attributes are to be inserted in the blank spaces. The recitation should be spoken silently and can be repeated as often as time permits.

"In the presence of the divine spirits that surround me and are within me, I invite the spirit of __________ to flow freely into my soul. Reinforce my resolve spirit of __________. I am a righteous person. Grow ever stronger within my soul spirit of __________, that I may always feel your guidance as I find my way along the path of life. Surge into my soul, spirit of __________. Flow into me like a torrent! Be powerful within me! Reinvigorate my resolve! Remind me of my duties. Make me aware of them at all times. Make me a soldier in the cause of duty and righteousness. Grow, grow, grow ever stronger within me spirit of __________, that I may always have your guidance as I find my way along the path of life. In the presence of the divine spirits that surround me and are within me, make me rich with your spirit! Through you spirit of __________, I demonstrate love for myself, for my loved ones, for my fellow beings, and for The Divine Essence. Surge into me spirit of __________. In the presence of the divine spirits that surround me and are within me, penetrate deep within my soul and be a part of me for as long as I live. No matter how poor I am, or how humble a life I lead, you will always be with me. As a virtuous person, strong in your spirit, I feel deep, inner warmth. I feel close to The Divine Essence. Let me live not a day without feeling your presence."

5. Moral Pledges

The following is a generic pledge recitation. Pledges are to be inserted where indicated. The recitation should be spoken silently and can be repeated as often as time permits.

"In the presence of the divine spirits that surround me and are within me, I make the following pledge: (recite the pledge). I invite the spirit of my pledge to enter into my soul and become a part of my soul. In the presence of the divine spirits that surround me and are within me, flow into my soul spirit of my pledge. Set your roots deeply and firmly. Become powerful within me. Surge into my soul spirit of my pledge, that I may always have your guidance as I find my way along the path of life. Be powerful within me! Remind me of my duties. Make me aware of them at all times. Make me a soldier in the cause of Moral Duty and righteousness (repeat the pledge).

Grow, grow, grow ever stronger within me spirit of my pledge, that I shall always be conscious of you. In the presence of the divine spirits that surround me and are within me, make me rich with your strength! Be strong and deep within me. No matter how poor I am, or how humble a life I lead, you will always be with me. As a virtuous person, strong in your spirit, I feel deep, inner warmth. I feel close to The Divine Essence. Let me live not a day without feeling your presence. Through you spirit of my pledge, I demonstrate love for myself, for my loved ones, for my fellow beings, and for The Divine Essence. Surge into me spirit of my pledge. In the presence of the divine spirits that surround me and are within me, penetrate deep into my soul and be a part of me for as long as I live."

6. Eliciting the Placebo Effect

The following should be spoken silently and can be repeated as often as time permits.

"In the presence of the divine spirits that surround me and are within me, I invite the spirits of wellness and healing into my soul. I am fully aware my body is not designed to last forever and that it is subject to all manner of injury and illnesses. However, I am also aware of the power of the placebo effect and that its mysterious workings can sometimes bestow important benefits on an afflicted body. I seek those benefits whatever they may be. Therefore, enter into my soul spirits of wellness and healing; flow into me like a torrent. Let me discover your strength. Allow me to feel your power. Yes! I feel the spirits of wellness and healing swelling within me. They are surging, surging, surging, into my body, with ever-greater force. I feel the spirits of wellness and healing within me. I feel their strength. They leave me breathless and happy with their power. The spirits of wellness and healing are radiant messages from The Divine Essence. They come to me directly from the Divine. In the presence of the divine spirits that surround me and are within me, I feel them attacking my illness. I feel them fighting the enemies of my body. With the help of the divine spirits of wellness and healing, I know I will be healed. I feel the power of The Divine Essence, and I know the power of The Divine Essence is working for me. My soul is being cleansed, my body is healing, and I feel elated. I feel the spirit of awe. I feel the spirit of reverence. I feel the spirits of wellness and healing surging within me. They are fighting my affliction. My illness will suffer at their hands, and I will be better for it."

7. The Assimilation of Moral Duty

This ritual consists of a series of monologues to be used by those who feel the pull of Moral Duty weakly or not at all. It exists as a special category of the beautifying rituals. Practitioners will be working with Central Pillars One through Ten, and Twelve through Fifteen. The monologues through the Tenth Central Pillar should be recited following "The Casting Away of all Thoughts and Anxieties" and conclude with "The Awakening." However, the Twelfth Central Pillar monologue and thereafter, should be recited following "Deep Communion with Divine Spirits" and conclude with "Reinforced Communion with Divine Spirits" and "The Awakening." Hopefully practitioners will not only learn to accept the aforementioned pillars, but will learn to love them as well.

Practitioners will be working with their "inner selves," which is to say, their souls. The battle is to be won or lost within each soul. Only the First Person Singular can direct this basic and fundamental battle, though the aid of an experienced Prompter will prove valuable especially at the beginning. Practitioners may, if they desire, use their own words.

To avoid an excessively long ritual, the practitioner should work with no more than two pillars at a time. Repetition is important. The prologue, however, is to be used with each ritual. Practitioners must answer all of the questions.

Prologue

"A new foundation for living stands before me. Am I to accept it or reject it? If I accept it, it will affect my life in many profound ways. Am I prepared for that? Am I capable of making the required changes? I can only compare the new foundation stones against the foundation stones I now stand on. Indeed, what are the stones I stand on, and how are they defined? I must have this information before I can proceed. Do the stones I currently stand on provide me with a firm foundation for living? Are they acceptable to others? Do they lead me to peace and happiness, or to imprisonment or death? Which foundation system is superior? Which is more desirable? Which will keep me alive and out of trouble? Which will provide me with the best guidance for living? Which will bring me the most fulfillment and happiness? Which path do the people I love want me to take? Which is most beneficial to society? Which is closer to The Divine Essence?"

Central Pillars One Through Ten

"The First Central Pillar tells me that in be beginning there was a state of nothingness. Is this central pillar true? Is it true that existence had a beginning, and before existence there must have been a state of nonexistence or nothingness? The idea seems reasonable. Isn't it true that everything must have its beginning? Each day has its beginning. Each night has its beginning. My life had its beginning. In fact, everything that has ever lived had its beginning. The earth also had its beginning. The sun had its beginning. The Milky Way galaxy had its beginning. Both scientists and theologians tell us the universe had its beginning. Can something exist that has no beginning? Can the human mind contemplate something that has no beginning? If something exists that has no beginning, would not that constitute a contradiction in thought? Would it not be a constant irritant to thoughtful people? Would it not turn the human sense of logic on its head? What was the state before the universe was born? It is a haunting question.

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion?"

"The Second Central Pillar tells me The Divine Essence is real because what it has created is real. Can the statement be denied? Surely I am real. The food I eat is real. The water I drink is real. My loved ones are real. My surroundings are real. The planet on which I live is real. When I gaze up into the heavens at night, the home galaxy I see is real. Can the creator of the universe be any less real than what it has created? Can creation have no source? It would seem unlikely.

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

"The Third Central Pillar tells me the nature of The Divine Essence is beyond human cognizance. Humans can know The Divine Essence only through what it has created. That is our only evidence of it. Perhaps, as the third pillar suggests, some progress can be made by understanding what it is not.

On the basis of my understanding of divine creation, can I assign The Divine Essence size and shape? No, I have no basis for doing such a thing. Does it make any sense for humans to believe The Divine Essence has a human or near human form? It would hardly seem so. Can I ask if it is alive as I am alive? I have no basis for asking such a question. It would seem unlikely, and since it is the creator of life it can hardly be responsible for its own creation. Does it make any sense to apply gender to The Divine Essence? It seems ludicrous to try. Can I ask where it exists? Is it everywhere, or is it at a specific place? I know of no real and true answer. It may be that where it exists, is beyond human cognizance. Are humans guilty of thinking too small as they envision their God? Why are so many unable to see the vastness of the question of God's nature?

When I compare the size of a human brain with the vastness of the universe, does it make any sense to believe humans can understand the nature of The Divine Essence? Does it make any sense to believe the human intellect can find its way back to the other side of creation? Does The Divine Essence exist now as it existed before the time of creation?

I am a thoughtful person. I have a good brain. What is my mind telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

"The Fourth Central Pillar tells me the mystery of divine creation blends into the mystery of the Divine and is beyond human cognizance. The nature of creation and the nature of The Divine Essence are the two most ultimate and endearing mysteries. The words how, what, and why vanish into their opaque curtains. We humans have learned a great deal about how the universe works but are we capable of achieving omniscience regarding creation? Are we capable of understanding all of what The Divine Essence has wrought? Are we capable of understanding the how, what, and why of creation? Is the human brain the equivalent of divine intelligence? Can mere humans master the all-mighty power of The Divine Essence? Can humans, living on this tiny speck of dust we call Earth, understand everything there is to know about creation and The Divine Essence?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

"Central Pillars Five and Six are statements of definition. Each pillar takes a word previously assigned a mysterious and ambiguous definition and gives it a hard-and-fast definition. The definitions offered by the two pillars are simple and straightforward. I understand the definitions. I understand that the two words now take on a usefulness they did not previously possess. It's easy to accept the definitions, but can I also accept the consequences?

I am a thoughtful person. I have a good brain. What is my brain telling me? Can I accept the definitions offered by these two pillars as true? I understand if I reject these pillars, it will make no sense for me to go on to the next one. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Seventh Central Pillar states that the only true link to The Divine Essence is through spirit. I have previously accepted Central Pillars Five and Six. I have accepted the definition of soul. I have accepted spirit is the action part of the soul, that everything can be said to arouse or make spirits within the soul, and that everything can be said to be possessed of spirits. A pathway for communion with The Divine Essence is immediately suggested. I now understand the advantage of defining soul and spirit(s) in real terms. Divine spirits can be elicited through thoughts and images of beautiful aspects of creation. Divine spirits now take on a real and powerful meaning. The divine spirits, in turn, arouse and intermix with spirits set deep in the soul. It is a powerful mix. It is real and true communion with The Divine Essence and is deeply felt. It is a direct communion and free of third party influences.

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

"The Eighth Central Pillar tells me The Divine Essence is the single source of reality and truth. It tells me reality and truth are radiant qualities emitted by The Divine Essence and are revealed to humans as the qualities pass through the otherwise opaque curtain of the understanding boundary. It tells me reality and truth underpin the natural world, which is to say, all of divine creation. I have never before thought about the origin of reality and truth. Intuitively, it would seem they are omnipresent features of existence, as the pillar states. It is difficult, if not impossible, to imagine existence in the absence of reality and truth. Either something is real or it is not. Either something is true or it is not.

Is it not true the two qualities trace back to the time of creation? Is it not true the two qualities were omnipresent long before humans walked the face of the earth? Is it not true the power and authority of The Divine Essence is revealed to humans through the occurrence of creation? And is it not true that reality and truth trace back directly to that same power and authority? To be sure, we humans are imperfect animals and are often given to denying what is real and what is true, but can there be any doubt about the origin of reality and truth and their overpowering impact, denied or not, on human history?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be purely intellectual and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Ninth Central Pillar tells me I am a member of a privileged life form and am living a privileged life. Being privileged is not the same thing as being happy. I have known many unhappy days. Many people live their privileged lives in abject poverty and misery. Many have their privileged lives cut short by disease, starvation, and war. Some never make it out of childhood. Some are unable to coexist with the life's challenges, and long for death as a release from their unhappiness. Still, I understand what this pillar is telling me. For all but the most unfortunate, life is good and beautiful. The human life form is a rare gift and should be made the most of. Has my life been given to me that I may squander it with backward steps? Has my life been given to me that I may make myself and others around me unhappy?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Tenth Central Pillar tells me the desire to survive is a gift from The Divine Essence. It is true that I feel the desire to survive. I want to see tomorrow and the day after. Two questions arise: Where does the desire come from? And what would I do without it? I will answer the second question first. In the absence of the desire to survive, I would not care a whit for tomorrow. I would not worry where my next meal or drink would come from. I would not work or plan. I would care nothing for my companions in life. I would not even care for my parents or siblings. I would simply wait for my body to waste away and die. In the absence of the desire to survive there would be no emotions desiring continuity, there would be no feeling of love, and no appreciation of beauty. Life in the universe would quickly come to an end, and there would be no life left to appreciate the beauty of divine creation. I can't imagine anything more terrible. As to the source of the desire to survive, it would seem that it has the same source as life itself. It seems reasonable to assume the desire to survive is an innate feature of every human soul. That is my experience. If life is a gift of The Divine Essence, is not the same true of the desire to survive?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar inexorable? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be purely intellectual and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

Central Pillars Twelve through Fifteen

"The Twelfth Central Pillar offers another piece of useful information. It tells me there is such a thing as a universal and unifying moral structure. Intuitively, this pillar makes sense to me. I think I have always understood what it is saying. However, it is not what I was taught as a child. I was taught to believe the same things the adults around me believed. In the case of morality, I was taught that morality derives from the faith of my childhood. Indeed, in my inherited faith, as in others I am aware of, spirituality and morality are so tightly blended, it is hard to see where one ends and the other begins. Children of other faiths are taught as I was taught. They are taught that morality derives from their inherited faith. It is a belief that can be seen and heard throughout the world. It is accepted without question by most people. Therefore, people living under the influence of different religions also live under the influence of different moral systems. They have no knowledge of the Universal and Unifying Morality. In their circles, nothing is heard of it, nor is it ever spoken of. Indeed, people do not want to hear of it.

Is universal peace to be found under such circumstances? Morality is obviously a broken cause in the contemporary world, since there are always nations or ethnic groups, etc., engaged in conflict in one part of the world or another. People are killing each other because they feel no common and unifying moral compunction holding them back. With nations or ethnic groups, etc., living under different and exclusive moral systems, can we expect otherwise? It would seem unlikely. Indeed, doesn't history prove it so? Doesn't it make sense, therefore, for people the world over to find unity and peace under a common, spontaneous, ethnically and spiritually neutral moral edifice?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Thirteenth Central Pillar tells me morality is future oriented as well as present oriented. It tells me I am morally obligated to future generations, just as I am morally obligated to my present day companions in life. Is it true that I am obligated to the children of tomorrow as well as my companions of today? If the children of the future could communicate with me, what would they say to me? Would they tell me to think of them? Would they tell me to be honest with them? Would they tell me not to deprive them of their means of survival? Would they tell me not to deprive them of the beauty of the mother planet? If I have children, or am to have children; do I want them to inherit a ravaged and polluted planet, overpopulated with humans? Is it for my generation to leave a polluted and ravaged landscape in its wake? Is it for me to bequeath debt onto my progeny so I might enjoy a comfortable life today?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Fourteenth Central Pillar states that the prime responsibility of the First Person Singular is to nurture and beautify his or her own soul. Since the promise of the Universal and Unifying Morality rests on the foundation stone of individual behavior, the statement of the fourteenth pillar would seem to follow. It would seem to be a matter of common sense. In order to propagate goodness, one must radiate goodness. In order to radiate goodness, one must be a good person. Is it not, then, the prime duty of the First Person Singular, which is to say myself, from childhood onward, to embrace good spirits and reject bad ones? Is it not my duty to live a righteous life? Is it not my duty to set a good example? Who else is there to take charge of my soul? In adulthood, who else will nurture and beautify my soul if I do not do it? Isn't it true that I must be engaged in the nurturing and beautification of my soul before I can set an example for others to follow?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or rejection?"

"The Fifteenth Central Pillar tells me the First Person Singular is the supreme motivator and defender of Moral Duty and the Universal and Unifying Morality. I am the First Person Singular! Why must I be the first order defender of Moral Duty and the Universal and Unifying Morality? Why can't it be a righteous and revered luminary? Why can't it be a spiritual institution? Why can't it be a righteous and beloved government? I am afraid of this responsibility. Why can't it belong to someone else? Do the following statements answer my questions?"

Social institutions cannot be first order moral defenders, no matter how well managed and highly regarded they might be. Social institutions, including governments and spiritual institutions, may reinforce good or bad morality, but they can never serve as behavioral fountainheads. Social institutions are not alive. They exist only in the minds of individuals who know of them. They are structures. They are things. They have no souls. They do not think. They have no conscience. They do not know right from wrong. They are incapable of action outside of the actions of comprising individuals. Their structure and purpose may change drastically over time. They may grow out of favor and disappear.

Nor can a human figurehead, sitting at the top of the social order, be the supreme defender of Moral Duty and the Universal and Unifying Morality. He or she is only one person out of, perhaps, millions. To ensure a consistent and pure moral order, such a figurehead would have to have access to, and dictate, every thought and action of every citizen, young or old—a clearly impossible task. Even so, what would be the source of the figurehead's moral order? Would it be divinely sanctioned? If divinely sanctioned, would it not be the Universal and Unifying Morality that is available to every individual, rendering the almighty figurehead inconsequential? If not divinely sanctioned, would it not be a system designed to keep everyone under the heal of the figurehead?

"Just as a river flows to lower elevations and then into the sea, so does reason flow toward the statement of the Fifteenth Pillar. It would seem reason can only assign the prime responsibility for moral behavior to the individual, to the First Person Singular—to me! Only individuals can grasp the nature and importance of the Universal and Unifying Morality. Only individuals are capable of thinking, planning, and acting morally, amorally, or immorally. Only individuals are on the scene to commit crimes or acts of kindness and righteousness. Only individuals can know right from wrong. It is a frightening responsibility. Can I accept it?

I am a thoughtful person. I have a good brain. What is my brain telling me? Is the statement of this pillar true? I understand if I reject this pillar, it makes no sense for me to go on to the next. I must not, however, allow that understanding to be a factor in my judgment. My judgment must be pure and free of outside influences. What is my thoughtful conclusion? Is it acceptance, or is it rejection?"

8. The Ritual of Renewal

The following should be recited audibly by all worshipers and in terms of the First Person Singular.

"The new year brings a new beginning. It is time for a fresh start and a break with the past. My failures and doubts are left behind me. My weaknesses and uncertainties are left behind me. My feeling of guilt and my bad habits are left behind me. This is my chance to start anew. In the presence of the divine spirits that surround me and are within me, I free myself of past disappointments and failures. I dedicate myself to the future. I start anew with renewed energy and dedication to purpose. I have the experience of the past to build on. I know what not to do.

With a fresh start, success will be mine. The Spirit of The Divine Essence is within me. It commands me to succeed. In this month of Renewal, I purge my soul of foul spirits and build resistance to other spirits that threaten me. In this new month of Renewal, I open the doors of my soul to all of the noble virtues, good habits, and good thoughts. In the presence of the divine spirits that surround me and are within me, I open the doors of my soul to the courage, dedication, and self-esteem that I need to achieve my full potential in life. I have the strength and knowledge to do the right things. The central pillars of this faith will illuminate the path for me. Success will be mine. In this new month of Renewal, I look forward to the future with excitement. In the presence of the divine spirits that surround me and are within me, I dedicate myself to the future. I dedicate myself to The Divine Essence. I am a better person for this act of renewal. I will live my life in the service of The Divine Essence and righteousness. These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

9. The Ritual of the Highest Allegiance

The following should be recited audibly by all worshipers and in terms of the First Person Singular. It should be understood that The Highest Allegiance should not be used as a pretext for promoting the new faith.

"In the presence of the divine spirits that surround me and are within me, I pledge my devotion to The Spirit of the Sixteenth Central Pillar. Several hundreds of years may pass before this faith takes its place among the leading faiths of the world. What am I to do now? Am I to continue passively watching the conflict that arises out of competing faiths and conflicting moral systems? No, I will not! I have a moral principle I can be proud of supporting. It is a moral principle that even the most devout followers of other faiths will have a difficult time refuting. It is a moral principle that is faith neutral and can be argued within the context of friendship. If this principle can be propagated far and wide, it will pay rich dividends in terms of peace and understanding. In the presence of the divine spirits that surround me and are within me, I accept The spirit of the Sixteenth Central Pillar into my soul. I accept the cause of the Sixteenth Central Pillar as my own. I accept it as the key to a more peaceful world.

In the presence of the divine spirits that surround me and are within me, I will promote the highest allegiance concept with all the skills and means that I possess. As much as I am able, I will participate in activities promoting it. I will participate in study groups and seminars. I will write ads and essays and send them to newspapers. I will participate in parades, meetings, and feasts.

In the presence of the divine spirits that surround me and are within me, I will actively support the activities of this special week. In the presence of the divine spirits that surround me and are within me, I feel the Spirit of Moral Duty surging within me. I will do what it tells me to do. I will stand up to be counted. I will champion the cause of the Sixteenth Central Pillar all the days of my life. These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

10. The Ritual for the Preservation of the Mother Planet (Earthly Guardianship)

The following should be recited audibly by all worshipers and in terms of the First Person Singular.

"Dear mother earth that gave birth to life, dear mother earth that gave rise to my ancestors, dear mother earth that gives me the beauty of her land, waters, and atmosphere, dear mother earth that sustains me, in the presence of the divine spirits that surround me and are within me, I interweave my spirits with yours. I owe you my life. I owe you my very soul. I owe you what I am and what I will be. I owe you my love. In the presence of the divine spirits that surround me and are within me, I live to protect you. I live to protect your land, waters, and atmosphere. I live to protect your beauty. In the presence of the divine spirits that surround me and are within me, I stand, without violence, against those who pollute. Without violence, I stand against those who degrade you without thought or conscience. Without violence, I stand against those who are wasteful of your aquifers, rivers, forests, and atmosphere. Without violence, I stand against those who see nothing wrong with a continually expanding human population. In gratitude for what you have given me, I limit my offspring. Without violence, I stand against those who see nothing wrong with the decimation of other-than-human life forms. Without violence, I stand against those who do not understand your pain. Without violence, I stand against those who are unable to see into the future. In the presence of the divine spirits that surround me and are within me, I accept your cause as my own. As much as I am able, I will contribute my time, skills, and wealth to protect you. I will participate in study sessions and seminars. I will write ads and essays and send them to newspapers. I will participate in parades, meetings, and feasts. In the presence of the divine spirits that surround me and are within me, I will participate in, and support, the activities of this special week. In the presence of the divine spirits that surround me and are within me, I feel the spirit of duty surging within me. I will do what it tells me to do. I am devoted to the cause of Earthly Guardianship. I will contribute to the cause in every way I can. These are my pledges. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

11. The Ritual of Dedication to the New Faith

Though this ritual is self-serving, it should not be thought of negatively. Without sacrifice from the faithful in terms of time, skills, and wealth, this faith will not take root or grow. If an end to the horrors of religious strife is important, if an end to the suffering brought about by conflicting moral systems is important, if an end to the misery brought about by immoral social concepts and criminal and immoral government practices are important, then this faith is worthy of major sacrifices on the part of its followers.

The following should be recited audibly by all worshipers and in terms of the First Person Singular.

"In the presence of the divine spirits that surround me and are within me, I have a great love for the new faith. I have long searched for a faith that is believable, makes me feel close to The Divine Essence, and provides me with a powerful methodology for improving my character and my life. In the presence of the divine spirits that surround me and are within me, I now have a methodology to cleanse and beautify my soul. I have the comfort of knowing that my spirituality is rooted in reality and truth. I have a spirituality that allows me to interweave my spirits directly with those of The Divine Essence. Nothing stands between me and the divine creator of the universe. I am my own prophet. This faith is worthy of my support. I want to see it grow. I want others to discover it as I have. I want to see it become a powerful influence in the world. I want to see the new faith made available to all of my brothers and sisters throughout the human landscape. The world has suffered enough under the yoke of false spiritual creeds. I desire to contribute a part of my life and my well-being to the new spirituality. I will do it for myself, for the new faith, for humankind, and for The Divine Essence. These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

12. The Ritual of Compassion, Charity, and Volunteering

This ritual will emphasize transforming the spirit of The Twenty-third Central Pillar into action. People who are in need will not be helped by wishful thinking or postponed dedication. The time for action is now! The following should be recited audibly by all worshipers and in terms of the First Person Singular:

"In the presence of the divine spirits that surround me and are within me, I express my great love for the spirit of the Twenty-third Central Pillar. In the presence of the divine spirits that surround me and are within me, I believe what it tells me. It illuminates the path of righteousness. It shows me how to live close to The Divine Essence. It reminds me that all humans are brothers and sisters in life, and that we must care for each other as much as we are able. In the presence of the divine spirits that surround me and are within me, I will not wait for others to take the lead. Even if I have a busy life, there is always something I can do. I can give wealth to reputable and charitable institutions. I can tutor the young. I can visit the elderly and do chores for them. If I am retired or out of work, I can volunteer my organizational and other skills to reputable and charitable causes. I can volunteer my brawn to help with physical labor. I can counsel people and help them work through their problems. If I am an adolescent, I can volunteer my time at hospitals. I can help disabled neighbors maintain their property. I can run errands for them. If I am a child, I can do little things to help old people. I can visit with them. I can do little chores for them. I can help my friends who are having a hard time at school. If I know a person my age with a disability, I can be make friends with him or her and help when I can. In the presence of the divine spirits that surround me and are within me, I believe The Twenty-third Central Pillar points the way to a better world. Its spirits are strongly felt, and it is a way everyone can directly participate in. All contributions come from the heart, and everyone finds unity in common causes. Of all of the central pillars, this one deposits the most happiness and satisfaction directly into the soul. In the presence of the divine spirits that surround me and are within me, I believe that giving unselfishly glorifies my soul and makes it rich with divine spirits. It gives me a feeling of elation and deep joy. I make my pledges. I act on them. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

13. The Ritual of Universal Understanding

This ritual will emphasize the understanding and acceptance of the noncriminal _theys_ of Chapter Seven. The focus will normally be general but may be specific if an especially troubling lack of understanding regarding a specific _they_ becomes apparent to village members or prompters. There may be a need to compose special recitations.

The following should be recited audibly by all worshipers and in terms of the First Person Singular.

"I am a member of the human community. All other members of the human community are my brothers and sisters in life. The Divine Essence has given the gift of life to all and does not favor one group over another, nor must I. In the presence of the divine spirits that surround me and are within me, I accept the ethnic, religious, racial, tribal, social, sexual, physical and mental differences that mark the human community as being less important than the universal moral precepts of friendship, goodwill, respect, and peace. In the presence of the divine spirits that surround me and are within me, I accept all as equals, and embrace them as brothers and sisters.

In seeking understanding with a particular group, I will interweave my spirits with theirs. I will study their histories, religions, moral systems, languages, and traditions. I will study their industries, schools, geography, economic systems, governments, mass media systems, and family structures. I will learn to see the world through their eyes. In the presence of the divine spirits that surround me and are within me, I will know the paths of the people I seek to understand. Their paths will become my path. I will see the world as they see it.

In my imagination, I will live as they live. I will feel as they feel. Our spirits will be interwoven. I will live their faiths. I will live their histories and languages. I will live their traditions, literature, and poetry. I will live their hardships, dreams, and passions. In my studies, I will step into their bodies. I will take one of their names as my own. I will take one of their families as my own. I will take their attire as my own. I am as one with them.

In the presence of the divine spirits that surround me and are within me, I shall reach a state of understanding and acceptance of all who are different. That is my pledge. In the presence of the divine spirits that surround me and are within me, I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me."

Rituals for the Celebration of Family and Marriage

Those who live in marriage-based families will celebrate both marriage and family. Those who are unmarried and who have no biological or available marriage-based family should seek and celebrate family in the broad sense within the new faith. All villages will offer gatherings and feasts for unattached people during this special week, so no one need feel left out. Every house member is as a brother or sister, and every village is as a home.

What follows are instructions for a variety of village rituals of family and marriage through sample recitations. Worshipers should read from copies of the segment they choose to recite. Recitations should be silent and in terms of the First Person Singular.

14. For Each of a Married Pair With Children

"In the presence of the divine spirits that surround me and are within me, I declare that I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge that the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I hold marriage and family in high regard, and shall never denigrate them. I seek sexual gratification only with my marriage partner. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

As a parent, I happily perform the duties my spouse and children expect me to perform. I treat my spouse with respect and love, and am faithful to him (her). I demonstrate my love often and in many ways. I realize small niceties are important, and I am mindful of the message they convey. I never say anything in anger that is deeply injurious. In the presence of the divine spirits that surround me and are within me, I treat my children with respect and love and am faithful to them. They are my responsibility. I will be a good mother (father). I will perform my role as a nurturing parent, but will also exhibit patience as I recall from my own youth the frustrations, doubts, and fears that are always a part of the process of growing up. I love my children and will demonstrate that love often and in many ways. I will nurture and care for them until they enter into adulthood. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

In the presence of the divine spirits that surround me and are within me, I take pride in my extended family (grandparents, uncles, aunts, nieces, nephews, and in-laws, etc.). I love and respect them all and consider it my duty to enrich their lives and to be helpful to them in every way possible.

These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

15. For Each of a Married Pair Without Children

"In the presence of the divine spirits that surround me and are within me, I declare that I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge that the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I am a member of a marriage-based family, I am a contributor to that family and do not detract from it. I seek sexual gratification only with my marriage partner. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

I happily perform the duties my spouse expects of me. I treat my spouse with respect and love, and am faithful to him (her). I demonstrate my love for my marriage partner daily and in many ways. I realize small niceties, performed daily, convey an important message. I will leave no doubt in my spouse's mind about my love and devotion. I will work hard and put my spouse before myself. My spouse and I seek family within the new faith. If we are interested in children we take advantage of volunteer opportunities afforded by local school systems or the new faith.

I take pride in my extended family (grandparents, uncles, aunts, nieces, nephews, and in-laws, etc.). In the presence of the divine spirits that surround me and are within me, I love and respect them all, and consider it my duty to enrich their lives and be helpful to them in every way possible.

These are my pledges. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

16. For Children Living Within a Family Group

"In the presence of the divine spirits that surround me and are within me, I declare that I am a positive contributor to the society, as well as the family, in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge the institution of marriage and the resulting family are the primary building blocks of society.

In the presence of the divine spirits that surround me and are within me, I love my family, and shall never detract from it. I honor my mother and father. I respect and love them. In the presence of the divine spirits that surround me and are within me, I happily perform the duties my parents expect me to perform. In the presence of the divine spirits that surround me and are within me, I honor and respect my sisters and brothers. I share with them and do not fight with them. I shall respect and love them always and consider it my duty to enrich their lives and be helpful to them in every way I can.

In the presence of the divine spirits that surround me and are within me, I take pride in my extended family (grandparents, uncles, aunts, etc.). In the presence of the divine spirits that surround me and are within me, I love and respect them all, and consider it my duty to enrich their lives and be helpful to them in every way I can.

These are my pledges. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

17. For an Unmarried Young, or Middle-Aged Person

"In the presence of the divine spirits that surround me and are within me, I declare I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge that the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I hold marriage and family in high regard, and shall never denigrate them. In the presence of the divine spirits that surround me and are within me, I shall seek sexual gratification only through marriage. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

I look forward to marriage and the establishment of my own family. I hold my friends and potential mates in high regard and treat them with respect. I take pride in taking care of myself. I take pride in my work. I do not waste my time. If I am interested in finding a companion in life, I do not keep it to myself. I readily accept the help of friends and relatives. If I am interested in children, I can find fulfillment as a classroom volunteer. I can give children the benefit of my knowledge and experience. I can take advantage of other volunteer opportunities as well. Helping others enriches my life and enlarges my circle of friends.

I take pride in my extended family (grandparents, uncles, aunts, nieces, nephews, etc.). In the presence of the divine spirits that surround me and are within me, I love and respect them all, and consider it my duty to enrich their lives and be helpful to them in every way I can.

These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

18. For a Widowed, Divorced, or Middle Aged to Elderly Person Without Children

"In the presence of the divine spirits that surround me and are within me, I declare I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge that the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I hold marriage and family in high regard, and shall never denigrate them. I seek sexual gratification only within the institution of marriage. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

Though I have no children I can call my own, I have responsibility for children in the social sense. As much as I am able, I will devote time and effort to help the children of other people find success in life. I will help them directly with my time and labor, and indirectly through institutions. I will give them the benefit of my knowledge and skills.

I take pride in taking care of myself. I take pride in my work. I make myself useful. I am not selfish. I help my friends and relatives in every way I can. I find family in them. I also look for family in the new faith. I cherish all of my brothers and sisters in worship. Through them I will find fulfillment and happiness.

I take pride in my extended family (grandparents, uncles, aunts, nieces, nephews, and in-laws, etc.). In the presence of the divine spirits that surround me and are within me, I love and respect them all, and consider it my duty to enrich their lives and be helpful to them in every way possible.

These are my pledges. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

19. For a Widowed, Divorced, or Single Person With Children

"In the presence of the divine spirits that surround me and are within me, I declare that I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I hold marriage and family in high regard, and shall never denigrate them. I seek sexual gratification only through the institution of marriage. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

In the presence of the divine spirits that surround me and are within me, I love my children and shall always remain faithful to them. They are my responsibility. I work hard to provide for them. I try my best to be both a mother and a father. I perform my role well as a nurturing parent, but also exhibit patience as I recall from my own youth, the frustrations, doubts, and fears that are always a part of the process of growing up. I demonstrate my love for my children often and in many ways. They will never have cause to doubt my love for them. I will nurture and care for them until they enter into adulthood.

I take pride in my extended family (grandparents, uncles, aunts, nieces, nephews and in-laws, etc.). In the presence of the divine spirits that surround me and are within me, I love and respect them all, and consider it my duty to enrich their lives and be helpful to them in every possible way.

These are my pledges. I deposit them deep within my soul. I feel them in my soul. They are a part of me."

20. For a Person With No Available Family

"In the presence of the divine spirits that surround me and are within me, I declare I am a positive contributor to the society in which I live. In order for a society to be moral, just, and prosperous, so must its building blocks be moral, just, dedicated, tightly knit, and hardworking. In the presence of the divine spirits that surround me and are within me, I acknowledge the institution of marriage and the resulting family are the primary building blocks of society. In the presence of the divine spirits that surround me and are within me, I hold marriage and family in high regard, and shall never denigrate them. I seek sexual gratification only through the institution of marriage. That is my pledge. I deposit my pledge deep within my soul. I feel it in my soul. It is a part of me.

I have need of a family, and one place I know I shall find family is in the new faith. In the presence of the divine spirits that surround me and are within me, I know the people around me are my brothers, sisters, mothers, and fathers in faith. This village is a home to me. Within its walls I feel respect, love, companionship, security, and family. When I am in need, I know I shall find assistance within this house. When I see others in need, I stand ready, in whatever capacity I am able, to offer a helping hand. I will be a contributor. In the presence of the divine spirits that surround me and are within me, I know my brothers and sisters in faith are contributors to the social order and do not detract from it. I follow their lead. I pledge my allegiance to my brothers and sisters in faith and to my village home. I shall do nothing to denigrate or embarrass them. In the presence of the divine spirits that surround me and are within me, I am at home in this house of faith.

These are my pledges. I deposit my pledges deep within my soul. I feel them in my soul. They are a part of me."

21. The Marriage Ritual (Inaugurating and Beautifying the Institution of Marriage)

What follows are instructions for a family or small gathering marriage ritual through a sample recitation. Those organizing the marriage service may engage in whatever elaborations they deem fit and proper. The marriage partners should be seated for the meditation, which will be recited by a Prompter. For the sake of the marriage partners, and also that guests may reinforce the uniting spirits, this recitation will be in terms of The First Person plural (we). Soft, meditative music may be played during the following ritual:

"We are gathered at this place to witness the marriage of (woman's name or first partner's name) and (man's name or second partner's name). In the recent past they have established a loving and trusting relationship that has brought them to the doorstep of this ritual. They have attended and completed the prenuptial classes offered by this faith. They have accepted the responsibilities of marriage and the additional responsibilities that will be theirs when children arrive, if that should be the case. They have been made aware of some of the problems that may come their way in terms of hardship and stress, and they are prepared to meet all of the uncertainties of the future with determination and confidence.

We who are gathered here join them in their quest for happiness. In the presence of the divine spirits that surround us and are within us, we cast upon this precious couple the spirits of our best wishes. We cast upon them the spirits of our love. We cast upon them spirits of our cherished hopes and dreams for them, and we see our spirits interweave with theirs to make the binding spirits powerful and abiding. In the presence of the divine spirits that surround us and are within us, we are prepared to let them go as individuals so they may become as one.

Now, as (first partner's first name and second partner's first name) make their vows to each other, our spirits and the spirits of The Divine Essence hover over them, and bless them in their vows."

The following pledge is recited, one sentence at a time, first by the Prompter, then by the woman (or first partner). The process is then repeated for the man (or second partner).

"My dearest (first name): In the presence of the divine spirits that surround me and are within me, I give you my heart, and everything that I am. In the presence of the divine spirits that surround me and are within me, I interweave my love with yours. Our love is as one. In the presence of the divine spirits that surround me and are within me, I interweave my soul with yours. Our souls are as one. In the presence of the divine spirits that surround me and are within me, I interweave my spirits with yours. Our spirits are as one. In the presence of the divine spirits that surround me and are within me, I interweave my body with yours. Our bodies are as one. In the presence of the divine spirits that surround me and are within me, I interweave my hopes and dreams with yours. Our hopes and dreams are as one. In the presence of the divine spirits that surround me and are within me, I interweave my future with yours. Our futures are as one. In the presence of the divine spirits that surround me and are within me, I will love you and care for you onto death."

After both partners have made the above pledges, the Prompter will recite the following deep communion reinforcement:

"Through spirit, we feel the divine presence. It is powerful within this room. It is all around us. It is penetrating deep within our souls. This marriage is sanctioned by the divine spirits that surround us and are within us. It is sanctioned by the spirits of all who have witnessed it. It is sanctioned by the new faith. It will endure. We feel the spirit of awe. We feel the spirit of wonderment. We feel the spirit of rapture. We feel the spirit of humility. We feel the spirit of veneration. Through spirit, we feel the divine presence. We feel a deep, deep contentment. We are in deep communion with The Divine Essence. We are at one with The Divine Essence. We know what we have witnessed will endure."

22. The Ritual for the Dying (Beautifying the Dying Soul)

The Ritual for the Dying shall be used for those who are clearly in the dying process. Previous to this ritual, every effort must be made by family members, prompters, or volunteers to help the subject take care of unfinished business. The subject should enter into the dying process unencumbered with ties to life. This ritual will help to prepare the dying for the end of life. It will help them quiet their souls, turn away from the living, and toward unification with the inanimate world, from whence all living things have come and will return.

What follows are instructions for a family or small gathering ritual for the dying through a sample recitation. This ritual should be performed only with the consent and cooperation of the dying person. Word images and soft meditative music will help subjects achieve a state of communion with The Divine Essence.

The following recitation should be made first by a senior family member or by a Prompter, and then by the subject, sentence by sentence or word by word if need be. It will always be in terms of the First Person Singular. If the subject is too weak to speak or cannot speak, the family member or Prompter should recite alone, with the subject's permission.

"In the presence of the divine spirits that surround me and are within me, I accept I have reached the end of life, and I am not afraid. I am prepared to abandon my soul and allow it to become spirit. I am prepared to abandon my feeling of self in exchange for a timeless and painless sleep. Though I regret leaving loved ones behind, I rejoice in joining others who have passed before me. I will join them in the world of the inanimate. In the presence of the divine spirits that surround me and are within me, may my spirits find their way into the souls of all of those I leave behind. My spirits will radiate from all that is my legacy and will enrich the lives of those who know and see my legacy.

In the presence of the divine spirits that surround me and are within me, I am at the door of my ageless rest, and I am not afraid. Do not grieve for me, my loved ones. I am simply completing my lifespan, as is my due. In the presence of the divine spirits that surround me and are within me, I surrender willingly to the judgment of the divine creator of the universe. Who am I, or you, to do otherwise? I take this opportunity to say good-bye to each of you. I say good-bye to you, my beloved wife (husband or partner). I say good-bye to you, my dear brothers and sisters. I say good-bye to you my dear children (child). I say good-bye to you, my dear friends. I give you my love and best wishes.

If you love me and want to pay tribute to me, do so in terms of your own life. Live productive, happy, and righteous lives. Study and learn so you understand the difference between right and wrong. Let the spirits of reality and truth guide you in all thoughts and actions. Find the courage and strength to overcome hardship. Find the courage and strength to fight foul spirits wherever you find them. Leave this world a better place than you found it. Though I may linger awhile longer, I now take my leave of you. I bid you goodbye."

The subject, leader, or Prompter can add his or her elaborations. The divine spirits should be referred to often. All will recite the following:

"Through spirit, we feel the divine presence. It is powerful within this room. It is all around us. It is penetrating deep within our souls. Dear (name of the dying), in the presence of the divine spirits that surround us and are within us, we grant you permission to depart from this world. Know that you are loved. Know that you will be dearly missed. Know that your spirits will reside in our souls for as long as we live. We accept your departure. We understand death is a complement of life. We understand we must accept sadness, as we accept happiness and joy. We love you. Feel free to go."

23. The Funeral Ritual

What follows are instructions for a family or small gathering funeral ritual through a sample recitation.

Those organizing the funeral service may engage in whatever elaborations they deem fit and proper. Word images and soft meditative music will help subjects achieve a state of communion with The Divine Essence. The ritual should be recited by the village Prompter, and in terms of The First Person plural (we). This for the sake of the family members, and also that friends and guests may reinforce the spirits of respect and veneration.

"We now call on the divine spirits to help us strengthen those qualities, innate within each of us, that are especially needed in this trying hour. We call upon the spirit of strength. We call upon the spirit of courage. We feel the divine spirits within us. We feel the spirits of strength and courage swelling within us. We call upon the spirits that we feel flowing within us, to help us understand that both life and death are divinely inspired, and that death is a necessary and inevitable part of the Profound Miracle of Evolutionary Life. We call upon the divine spirits, and the spirits of strength and courage, to help us accept that which we know we must accept. We call upon the divine spirits, and the spirits of strength and courage, to help us to let loose of (name of deceased) body, which will return to the inanimate world from whence it came, as must eventually be the case with the bodies of all living things. Help us to let loose of (name of deceased) soul, which has become spirit."

The Transcendence of the deceased's soul into spirit (recited by a close relative)

"I am gone! I have surrendered my body to the earth, and my soul to the realm of the spirits. See me now in the dewdrops that glisten in the morning light. See me in the clouds and hues that clothe the sun on the horizon. See me in the shadows that drift lazily across the grass. Hear my voice in the ocean waves, as they find their way upon the shore. Hear my voice in the wind, as it makes the trees sing. Feel me in the gentle breeze that caresses your skin. Feel me in the warmth that rocks you to sleep at night. I love you my dear (name of wife, husband, or partner). I love you, my dear sister(s) (name or names) and my dear brother(s) (name or names). I love you my dear children (names). I love you, my brothers-in-law, and sisters-in-law. I love you, my dear friends. I say to all of my loved ones and friends, please allow my spirits a small corner within each of your souls. Think about me once in a while—when you're not too busy."

The Prompter and mourners read the following in unison.

"With the help of the divine spirits that surround us and are within us, and with the help of the spirits of strength and courage, we yield to the divine authority. We accept death as a part of the life cycle. We accept death as divinely inspired. We accept (name of deceased) death. We accept the departure of his/her body from the world of the living. We accept it will become a part of the inanimate world. We accept the transcendence of (name of deceased) soul into spirit. We open our souls to the spirits of (name of deceased). We shall house his/her spirits within us, for as long as our own souls shall exist.

We now call upon the divine spirits, and the spirits of strength and courage, to help us elicit the spirits of acceptance and peace. Enter into our souls spirits of acceptance and peace. Enter with a force that will overwhelm our grief. We feel the spirits of acceptance and peace surging within us. In the presence of the divine spirits that surround us and are within us, we feel their power as we feel the power of The Divine Essence. We feel acceptance. We feel acceptance. We feel acceptance. We feel peace. We feel peace. We feel peace."

24. The Ritual for the Veneration and Remembrance of the Dearly Departed

The following is a sample recitation for the veneration and remembrance of the dearly departed. It assumes a group gathering but can be adapted for use by the First Person Singular. The recitation also assumes an ancestral or family relationship but it may be adapted in the case of a friend or otherwise.

Though this ritual will tend toward solemnity, it may be held within the context of a joyous celebration. Gatherings, feasts, and rituals may extend to burial sites where spirits of the departed are strong. It is a time to reinforce ancestral bonds and honor those who have left deep imprints in the souls of participants.

In gatherings, the following should be recited by an elder or otherwise respected member of the group, and loud enough for all to hear.

"In the presence of the divine spirits that surround us and are within us, we want you to know, dear (mother, father, sibling, grandparent, friend, etc.) your spirits are firmly set within our souls. They will reside there for as long as we live. In the presence of the divine spirits that surround us and are within us, we implore you, dear (mother, father, sibling, grandparent, friend, etc.) to help us bring your spirits to the surface of our souls. Bring them to where we can see and hear you. We want you to be with us once again. In the presence of the divine spirits that surround us and are within us, we call forth the spirits of your joyous face. We call forth the spirits of your shining eyes. We call forth the sound of your voice. We call forth the happy years we shared with you. We call forth all you know and all you have experienced. In the presence of the divine spirits that surround us and are within us, we call forth the love and affection we have always shared.

Come visit with us. We want you close to us once again. In the presence of the divine spirits that surround us and are within us, we are in this place and devote this time to honor you, our departed loved one (revered friend). We feel your closeness. We hear your voice speaking to us. We see your face clearly. We hear your greetings, and offer ours in return. We feel your love (friendship), and offer ours in return. Your spirits are strong within our souls, and occupy an important part of our souls.

Our connection transcends the boundary between life and death, and we are as one. In every moment of life, we feel you in our hearts and are made happy by that awareness. You have nurtured us and helped us enjoy the path of life. You have given us joy and laughter. You have helped us find the path of righteousness. You have made us aware of the importance of the noble virtues. You have helped us to be thoughtful and moral people. Through you, we have found our place in the matrix of divine creation and have been made aware of the uniqueness and beauty of life. In the presence of the divine spirits that surround us and are within us, we seek your counsel and your confidence. We speak to you of matters both great and small. We laugh with you and we cry with you. We thank you for all you have given us. Come now, and join us in feast and celebration."

After the feast is completed, the following is recited, once again, by an elder or otherwise respected member of the group.

"In the presence of the divine spirits that surround us and are within us, though you are dead, your spirits are alive within us, and shall always be so. We shall always see your smiling face. We shall always hear what you are saying. We shall always feel you are close by. We shall always feel a deep communion with you. We shall always be aware of your spirits.

The Divine Essence grants us this deep spiritual experience. We are made happy by it. For once again, we have felt your presence. Once again, we have seen your happy face. Once again, we have heard the music of your voice. It is now time, however, for us to take our leave of you. There is no need for us to say goodbye, for in meditation, we may speak with you at any time. Keep your spirits happy, and please watch over us, as best you can."

25. The Ritual for Spiritual Communion with Those who are Suffering, in Danger, in Mourning, or Otherwise in Need

This ritual can vary widely in circumstances. Worshipers can be a solitary person, a small group, or the full audience of a village service. The focus of the ritual may be individuals, groups, families, or whole populations. It may be loved ones, acquaintances, or others nearby or in some far off land. Since it is impractical to provide a sample recitation for every possible occasion, only a single sample recitation will be offered. In this example, the recitation is in terms of the First Person Singular ( _I_ ) _,_ with the third person plural ( _they_ ) as the subject. Worshipers can use it as a guide to construct their own rituals as needed.

In gatherings, the following should be recited first by a Prompter, an elder or otherwise respected member of the group, and then repeated by attendees.

"In the presence of the divine spirits that surround me and are within me, I reach out to the spirits of (name of person or group, etc.). I have heard of their misfortune and am deeply moved by it. Though they may not be aware of either me or this ritual, their spirits are strong in my soul, and I feel close to them. Their image is before me, and I am in sympathy with them. I absorb their spirits into my soul, and I interweave my spirits with their spirits. Our spirits span the distance between us and draw us together. My spirits and their spirits are in a state of communion. They are locked in an embrace. In my soul, I feel we are as one.

I feel their sadness. Their sadness is my sadness. I feel their fears. Their fears are my fears. I feel their pain. Their pains are my pains. I feel their insecurity. Their insecurity is my insecurity. When they feel cold, I feel cold as they. When they are thirsty, I am thirsty. When they are hungry, I am hungry. When they have no shelter, I feel I have none. When they have no bed to call their own, I feel I, also, have no bed. When they cry, I cry with them. In the presence of the divine spirits that surround me and are within me, I declare they are my brothers and sisters in life, and I feel their suffering. Through spiritual communion, I send my strength and courage to be added to theirs. I send my devotion and my love. Oh divine spirits, in the name of all that is good and just, help these people muster the strength and courage they will need to survive. Give them my message. Give them some hope better days will come. Let them know others care and that they do not suffer alone. I will do my part. I will send them a message if I am able. I will do what I can to send them aid."

The above ritual should be more than a mere statement of sympathy or support. Felt with intensity and conviction, it is, in fact, a call to action. At the minimum, a tangible message is needed to inform the subject(s) of this ritual, if that is possible. Additionally, if this form of spiritual communion is worth participating in, the subject(s) of the ritual is/are also worth the offering of tangible support, be it in the form of food, clothing, work of some sort, or financial aid. If financial aid is to be offered through a third party institution, it is the responsibility of the First Person Singular to make sure it is a reputable institution and not a criminal undertaking, for where money offerings flow, crime lurks just below the surface.

OPENING AND CLOSING DEVOTIONALS

Devotionals are brief statements of allegiance to The Divine Essence and reminders of responsibilities assigned to the First Person Singular. They are small rituals appropriate for the opening and closing of village services. Each village may compose their own devotionals and change them as often as they please. The opening devotional will have to do with the First Person Singular and his or her relationships with other people. The closing devotional will have to do with the preservation of the mother planet, its waters, atmosphere, other-than-human life forms, and limiting the growth of the human population.

The following are offered as examples:

Opening Devotional

"I pledge my allegiance to The Divine Essence, the creator of the universe and of all life forms. I feel the divine spirits of Moral Duty, reality, and truth, deep within my soul. They are a part of me.

The spirits tell me to live my life in an exemplary manner. They tell me not to abuse my body with destructive thoughts, drugs, or foods. They tell me not to take backward steps. They tell me to be sexually responsible.

They tell me to treat other people with honesty and respect and never harm them with injury or insult. They tell me to understand other people, even those who are apparent adversaries and are denigrated by peers and government officials. They tell me to help other people whenever and however I can. They tell me to acknowledge that all people are sisters and brothers in life, and all are due the same measure of respect I desire for myself.

I pledge my allegiance to The Divine Essence, the creator of the universe and of all life forms. I feel the divine spirits of Moral Duty, reality, and truth deep within my soul. I will live my life in accord with those same divine spirits, for they are a part of me."

Closing Devotional

"I pledge my allegiance to The Divine Essence and all of its earthly life forms. I feel the divine spirits of Moral Duty, reality, and truth deep within my soul. They are a part of me.

The divine spirits tell me to love the mother planet. They tell me to love its waters, its atmosphere, and all of its life forms. They tell me the burgeoning human population is putting the mother planet under severe stress. They tell me that large numbers of humans are laying waste the earth, poisoning its waters and atmosphere, and slowly destroying the very habitat humans need for survival.

The divine spirits tell me to rail against the wanton pollution of the earth, its waters, and its atmosphere. They tell me to rail against the wanton consumption of scarce and irreplaceable resources. They tell me to rail against the destruction of other-than-human life forms.

Though I will seek a secure, comfortable life and a healthy body, I will minimize my earthly imprint. I will not despoil the area in which I live and will minimize my use of scarce resources. I will think of the generations yet to come.

I feel the divine spirits of Moral Duty, reality, and truth, permeating my soul. I will live my life in accord with those prime qualities. I shall always be aware of them. They are a part of me."

VILLAGE WORSHIP SERVICES FORMAT FOR ALL LEVELS

Communal services will usually occur on a Sunday but may also occur at any time or times selected by the village Prompter and the village council. As many services should be held each week as will attract a good gathering.

Communal services will include such announcements, music, etc., as the village Prompter and the village council deems proper. The principle part of the service will consist of the ritual. The second most important part of the service will consist of a moral discourse. The moral discourse will always be the responsibility of the village Prompter Mentor. It will be eight to ten minutes in length, and will usually be on a theme suggested by the month.

The Week of Renewal, the Day of the Sixteenth Central Pillar, Celebrations for the Mother Planet, the Week of Dedication to the new faith, the Week of Compassion, Charity, and Volunteering, the Week of Universal Understanding, and the Week of the Family will be celebrated in accord with the house calendar. The specific celebration dates may be determined by each village council and Prompter as they deem fit.

Skilled and dedicated musicians will eventually gather and create beautiful hymns, meditative music, and other instrumental and choral compositions that will greatly enhance the worship and meditative experience. The new faith should take care not to offend other faiths by expropriating music written expressly for the other faiths. In time, this faith will acquire a rich musical legacy of its own. In the interim period there is a large volume of faith neutral music that can be used.

The World, National, or Commonwealth Associations and villages may make whatever adjustments they deem appropriate to what follows. For consistency, however, the standard village communal service should approximate the following, and should be fifty minutes to an hour in length.

1. Welcoming Message

2. Musical Introduction

3. Opening Devotional

4. Collection of funds with musical accompaniment

5. An eight to ten minute discourse on a prominent moral question

6. Meditative Music

7. The Ritual

8. Announcements

9. Musical Finale

10. Closing Devotional

11. Adjourn

Back to Table of Contents

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### CHAPTER 17

### THE HOUSE STRATA AND MANAGERIAL STRUCTURE

This faith will generally grow from the bottom up. However, a complete structural edifice should be put in place as soon as possible so the faithful can envision a complete picture of their spiritual way of life, and have a path to follow toward its realization. A functioning hierarchy will be able to maintain a reasonable quality and consistency within the faith as it grows and will signal that in this house of faith, all are brothers and sisters in life; all are regarded as equal in the moral sense; and all are welcome under the new spiritual and moral roof.

As soon as there are sufficient faith members willing to commit a substantial portion of their fortunes, time, effort, and skills to the new faith, the first steps must be taken toward a structural realization.

PROMPTER RANKS

The spiritual leaders of this faith shall be referred to as _Prompters_. The title _Prompter Supreme_ will be assigned to the tutelary and managerial head of the faith. The title _Prompter Mentor_ shall be assigned to village spiritual and managerial leaders. Each village shall have only a single Prompter Mentor. If an active village Prompter Mentor is selected to serve on a National, Commonwealth, or World Council, then he or she will retain the title. If a Prompter Mentor serves for fifteen years as a National, Commonwealth or World Council member, or combination thereof, she/he will retain the title permanently. Prompter Supremes who serve for ten full years shall also retain their title permanently. Additional prompters hired by village councils shall be assigned the title of _Associate Prompter_.

Robes worn by prompters, at all levels, will be free of lavish embellishments. Robes will be pure white, save for some decorative letters on the left side between shoulder and waist: PS for Prompter Supreme, PM for Prompter Mentor, and AP for Associate Prompter.

The following edifice will enhance the aura of the new faith and render it a powerful force and focus for the improvement of human life at both the individual and collective levels.

WORLD ASSOCIATION OF VILLAGES

The World Association of Villages is the focus for house unity and authority at the world level. It will be located in a safe, stable, and tolerant country. Its campus must be large enough to accommodate World Association offices, meeting rooms, appropriate housing for association members, a house of worship if none is available nearby, and appropriate gardens and areas of solitude that will serve as links to divine spirits. Buildings will be modest but attractive and functional. The World Association will be administered by a thirteen-member council and the Prompter Supreme. The World Council and the Prompter Supreme will determine the preferred language of the World Association.

As the new faith grows, the World Association will engage in organizational issues and work to enhance the spiritual, financial, educational, and service quality of the new faith. It will assist in the construction of facilities at the lower strata by directing funds where they will have the most beneficial effects, and it will be the focus for communication with the outside world.

Under normal circumstances, the house hierarchy will not be heavy with authority. Assuming quality leadership, the lesser strata will enjoy a healthy measure of autonomy. They will normally be expected to police themselves and deliver quality services to the faithful. It should be understood however, that the Prompter Supreme and the World Association Council are ultimately responsible for the maintenance of the faith and all of its services. The Prompter Supreme and the World Association Council must have a means of continually monitoring and understanding what is going on at the lower strata. The disciplinary authority of the World Association will be exercised when it becomes necessary.

The World Association will be funded by a tithe levied against each village on a month by month basis to allow for flexibility. Every one hundred years, it must locate to a different country and will have the option of changing its preferred language.

PROMPTER SUPREME

The Prompter Supreme is the tutelary head and guiding light of the new faith. Though the Prompter Supreme will have a measure of authority, it will not be of a dictatorial nature. The Prompter Supreme must work closely with the World Association Council in important decision-making and legislative matters.

Prompter Supremes will be selected from the ranks of the World Association Council. The first Prompter Supreme must be a female. A message must be sent to the women of the world that within the halls of this faith; they will be able to grow to their full potential.

Prompter Supremes must never allow their station to swell their heads. They are not kings or queens, nor are they representatives of The Divine Essence. They are servants of the faithful, albeit within the faith, the servant of the highest order. Prompter Supremes will be world travelers and will know the most humble of villages.

If a Prompter Supreme should retire from the office at an age younger than seventy five years he/she should seek gainful employment at a village in need of an experienced prompter.

Authority and Restrictions

The Prompter Supreme shall have the authority to summarily dismiss a single member of the World Association Council in each house calendar year for just cause. The Prompter Supreme must then explain his or her action both to the council and the house at large. If the World Association Council is considering removing the Prompter Supreme from office, this privilege is rescinded.

The Prompter Supreme shall be an ex officio member (without a vote) of the World Association Council and all committees at the world level. However, when the World Association Council is considering removing the Prompter Supreme from office, the Prompter Supreme shall be excluded from meetings of the council.

Responsibilities

To speak for the house in all matters of policy, doctrine, and relations with the outside world.

In cooperation with the World Association Council, she/he will monitor and assist in the structural development of the faith, including its business aspects such as growth, colleges and schools, and report to the villages, in person as well as through publications, on the progress made.

To maintain unity within the house, to generally maintain house principles as stated in _The Desideratum,_ and see that everything operates smoothly and harmoniously.

To otherwise work closely with the World Association Council, to recognize the council's administrative and legislative authority, and to listen to their advice on all matters in which they desire to express themselves.

The Prompter Supreme must maintain a village membership.

WORLD ASSOCIATION COUNCIL

The World Association Council, consisting of thirteen Prompter Mentors, is the supreme administrative and legislative body for the new faith. Council deliberations will be guided by a widely regarded system of parliamentary law.

The World Association Council shall consider and pass judgment on the various business or spiritual issues that may be brought to its attention, either by sources within the faith or outside of it. The Prompter Supreme may place an item on the council docket with the understanding by all that it is supported by at least one council member. A council member may also place an item on the council docket with the same understanding. In order for a policy or an item of legislation to become a part of business bylaws or faith doctrine, it must be in reasonable compliance with business and faith principles as stated in _The Desideratum_ and must garner at least nine votes of the council. To amend or rescind a policy or item of legislation already in place shall require the same minimum of nine votes. Legislation approved by the council must then be submitted to the Prompter Supreme for his or her consideration.

The Prompter Supreme must affix his or her signature to legislation passed by the World Association Council in order for said legislation to become an official part of the faith structure. Legislation passed by ten or more members of the World Association Council, however, shall become an official part of the faith structure whether or not the legislation is approved (signed) by the Prompter Supreme.

The World Association Council will not be in session continuously. Members will need time to communicate personally with their constituents. They will need time to visit their respective villages and offer their services where problems exist. They will also need time for themselves. However, members must be in session often enough and long enough to adequately fulfill their duties. In cooperation with the Prompter Supreme, the World Association Council will construct an annual schedule that will state the months, weeks, and days the council will be in session. The schedule must be a public document.

Arrangements must also be made for emergency meetings. Eleven members will constitute a quorum for the World Council. Members who are frequently absent must be replaced. World Association Council members must maintain village memberships and find ways of staying busy when they are not engaged with World Association business.

On the one-hundredth anniversary of the creation of the World Association Council, and every one hundred years thereafter, the World Association must locate to a different non-dictatorial, safe, stable, and tolerant country. In addition, the World Council may choose to relocate whenever their stay in a host country becomes untenable. If it should happen the World Association chooses to locate in a country that already has a National or Commonwealth Campus, it must select a location that is removed from that Campus. Clashes of interest are thereby minimized. When people visit the World Campus, they will be able to feel they are visiting a special place.

As it locates to a different country, the World Association Council will have the authority to change the preferred language of the World Association. In order for the change to take effect, it must be approved by at least nine members of the World Association Council and also have the approval of the Prompter Supreme.

Authority and Restrictions

The World Association Council shall have the authority, by ten or more votes, to remove one of its members, in each house calendar year, from the council for just cause.

The World Association Council shall have the authority, by ten or more votes, to remove the Prompter Supreme from office for just cause.

In order to maintain unity and accommodate diversity, the World Association Council may allow minor deviations from the spiritual and moral principles as stated in _The Desideratum_. The council, together with the Prompter Supreme, will have to decide how much is too much, and when action must be taken.

Through legislation, the World Association Council shall have the authority to expel villages from the faith or strip misbehaving Prompter Mentors or Associate Prompters of their rank.

Responsibilities

To serve as an advisory committee for the Prompter Supreme in all matters the Prompter Supreme is responsible for.

To elevate one of its members to the office of Prompter Supreme as vacancies in that office occur.

To elect a chairperson at the beginning of each faith year. No prompter will serve more than two consecutive years as chairperson.

To oversee the business and practical matters of the World Association, as well as ensure that all levels of the new faith are in reasonable compliance with principles as stated in _The Desideratum._ Where honesty, consistency and quality are seriously amiss, it is the duty of the World Association Council to step in and make corrections.

To call for annual reports from each National or Commonwealth Council. The reports shall include everything that is of interest to the World Association Council.

To monitor problems as they develop at the Sector, National, Commonwealth, and village strata, and be prepared to offer direct assistance and guidance as needed.

To ensure the financial records of the World Association Department of Financial Records and the Department of Financial Records at each of the National or Commonwealth Associations are examined annually by an outside accredited and reputable auditing firm.

To name directors (reaffirmed on an annual basis) for the following World Association offices and departments, and to bear the ultimate responsibility for the proper operation of the offices and departments, including the smooth workings of their interrelationships. Staffing will consist of whatever combination of prompters, employees, and volunteers each director finds most workable. Staffing must be kept to a minimum. Employees must be well trained and devoted to their task and to the faith. Council members must work closely with their office and department directors and remain current on all issues that might be brought before them. Directors must be ready to answer queries by the World Association Council.

WORLD ASSOCIATION OFFICES AND DEPARTMENTS

World Association Office of General Administration

The office will assist the World Association Council in the management of business at the world stratum.

The office will maintain village records as supplied by the various National or Commonwealth Associations, and ensure that all of the viable villages within the faith are duly registered. The records will include the name, number, and location of each village, the names of its operating prompters, and the number of village members. Modern information processing equipment should make this an easy task.

Using this information, the office will divide the world into thirteen Sectors and assign National or Commonwealth Associations to them in a way that will provide each Sector with approximately equal influence at the world level. They will be reorganized when membership distribution changes significantly. The Sectors will take turns electing members to the World Council (see "The Sectors" below).

The office will administer the granting and recalling of village membership in the new house of faith. This authority will reside at the world level to emphasize the Universal and Unifying nature of the faith. All village members are part of the human community. Membership in this faith transcends nation, race, language, sex, traditions, and all other mass passions that separate people from one another. The office will work closely with its companion offices at the National or Commonwealth stratum regarding village information.

The office will ensure information regarding criminal activity on the part of any employee or representative of this faith is immediately reported to civil policing authorities. If it should happen that a house employee, including prompters at any level, is accused of criminal activity, the department will monitor the civil and in-house proceedings. The office may choose to provide legal counseling for the accused. If the accused is employed at the world level, the office will have the authority to conduct its own inquiry and pass transcripts and recommendations on to the World Association Council for its consideration. If the accused is employed at the sector level or below, responsibility for a possible inquiry shall rest with the concerned National or Commonwealth Council. However, this office will have the authority to monitor such proceedings and issue reports to the World Council.

The office will assist the World Association Council in monitoring, and when necessary supervising, the organizational work at all levels of the faith. Generally speaking, responsibilities should be relegated to the lowest possible strata but oversight will remain the responsibility of the World Council.

The office will monitor organizational disputes at lower strata and, as necessary, assist in efforts to resolve them.

Letters of complaint from individual faith members may be addressed to this office. Letters judged worthy of inquiry will be investigated by the office and the results presented to the World Council along with recommendations. If it is deemed appropriate, letters of complaint may be referred to the concerned National or Commonwealth Office of General Administration. Faith members may also write to the World Association Department of Communications in the hope their letters will find their way into World Association publications.

The office will serve as an informational and training focal point for all general administration offices within the faith. It will sponsor seminars, train directors, and work toward standardizing procedures while allowing flexibility where it is needed. It will have the option of producing the seminars and training sessions at national or commonwealth sites.

The office will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

As wealth allows, the office will oversee aid and funding for the poorest Sectors and villages.

The office will assign directors and be responsible for the smooth operation and interaction of the following departments:

World Association Department of Financial Records

The financial records of the new spiritual house, at all levels, shall be open to all house members who might choose to inspect them. All money taken in by the house at every level will be recorded in detail, and deposited in an appropriate bank account. No money will be made available for spending that does not go through this process. A detailed accounting will also be offered of all expenditures withdrawn from any house account. People who donate funds to the new faith have the right to a full accounting of how their funds are utilized. It will happen that funds will come from different sources and be offered for different reasons. A sufficient number of accounts must be created to reflect this diversity and to satisfy the desires of contributors. A religious house that cannot offer financial integrity to the faithful has nothing to offer the faithful.

The department will maintain the financial records of the World Association. It will record all incoming funds and will provide funding to the various world departments, etc., as necessary.

It will utilize a highly regarded and transparent bookkeeping methodology.

The department will provide financial support for the World Association Council and the Prompter Supreme.

The department will randomly examine the financial records of all world departments, etc., requesting funding from it, and will ensure all such records meet the requirements of the faith.

In response to complaints, the department will examine the financial records of lower strata Sectors, villages, and institutions, etc., and ensure all such records meet the requirements of the faith.

In response to complaints, the department will ensure that all financial records of the new faith, at every level, are open for inspection by all house members, that copies of said financial records will be displayed at locations that are secure, comfortable, and convenient for house members to use, and that copies of said financial records will not be more than one house month old.

The department will ensure funds at all levels are kept in safe and secure locations, and that funds not immediately needed are not recklessly invested.

The World Association Department of Financial Records will serve as an informational and training focal point for all financial record departments within the faith. It will sponsor seminars, train directors and workers, and work toward standardizing procedures while allowing flexibility where it is needed. It will have the option of producing the seminars and training sessions at national or commonwealth sites. The department will establish its own budget, which must be a matter of public record, and will fund its own work. The budget and funding must be reviewed annually by the World Association Council, with the possible assist of a local auditing firm.

World Association Department of Real Estate and Construction

The department will administer all land purchases and construction at the world level. It will ensure all buildings, whether new or used, are well designed, soundly constructed, fire protected, well maintained, and in compliance with local and regional building codes.

The department will serve as an informational and training focal point for all Real Estate and Construction Departments within the faith. It will sponsor seminars, train directors, and work toward standardizing procedures while allowing flexibility where it is needed. It will have the option of producing seminars and training sessions at national or commonwealth sites.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

World Association Department of Employee (Prompter and Lay) Records, and Employee and Dependent Well-being

This department will operate in the same manner as companion national or commonwealth departments. It will maintain records of all career World Association employees, including prompters. If an employee should move to a lower stratum, his or her records will be sent to the appropriate national or commonwealth companion department.

The department will serve as an informational and training focal point for all similar departments within the faith. It will sponsor seminars, train directors, and work toward standardizing procedures while allowing flexibility where it is needed. It will have the option of producing seminars and training sessions at national or commonwealth sites.

While the faith should not be seen as an employee welfare state, it does have the responsibility, as much as it is able, to help committed, full time employees, all of whom will be receiving, at best, moderate wages, navigate the troubled waters of personal and dependent illnesses, disabilities, and medical emergencies, etc., as well as the more serene waters of retirement. Devoted and lifelong employees must not be left out in the cold upon being laid low, either temporary or permanently, by time or circumstance. Since benefits will depend heavily upon the amount of funds flowing into the faith, it must be left to administrators at the world, national, or commonwealth levels, to decide the best way of handling this weighty responsibility. Whatever methods are instituted, they must not include the use of debt. Commercial insurance companies may be of help.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

World Association Department of Communications

The department will publish bulletins, newsletters, and magazines, etc., in both electronic and printed form, and in whatever languages are required, to provide an outlet for commentary, including critical commentary, and keep the faithful informed as to what is going on within the faith, especially at the world level. External events that may affect the faith should also be covered. These publications will provide a means of announcing elections and will also provide the World Association Council and the Prompter Supreme with a means of communicating with the faithful.

Whenever possible, the department will coordinate with and utilize the equipment and expertise of companion departments at the national or commonwealth stratum.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

World Association Department of Elections

The department will randomly monitor house elections at every level, and ensure they are well managed, timely, honest, and in compliance with this chapter and the one that follows.

The department will serve as an informational and training focal point for all election departments within the faith. It will sponsor seminars, train directors, and work toward standardizing procedures while allowing flexibility where it is justified. It will have the option of producing seminars and training sessions at national or commonwealth sites.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

To keep the house administration vibrant, responsive, and stable, the department will enforce the following rules:

Age Limits:

All prompters shall retire from their offices upon reaching the age of seventy-five years.

Term Limits:

Ten years for Prompter Supremes.

Fifteen years for World Association Council members.

Fifteen years for National or Commonwealth Council members.

World Association Council Membership Requirements:

Must be an active member of a National or Commonwealth Council at the time of election.

Must have a minimum of five years of experience as a National or Commonwealth Council member.

Must be duly nominated and elected to the World Association Council by their respective Sector.

National or Commonwealth Council Membership Requirements:

Must be an active village Prompter Mentor at the time of election.

Must have a minimum of ten years experience as a village Prompter Mentor.

Must be duly nominated and elected to the National or Commonwealth Council by a two-thirds vote of member village Prompter Mentors.

Village Prompter Mentor Requirements:

Must be a graduate of a Prompter College or close equivalent.

Must have served at least five years as an Associate Prompter.

Must be elevated to the office of Prompter Mentor by the village council.

Village Associate Prompter Requirements:

Must be a graduate of a Prompter College or close equivalent.

Must be at least twenty five years of age.

Must meet all other requirements of the Village Council and be hired by said council.

The Associate Prompter will assist the village Prompter Mentor in the performance of his or her duties and must be prepared to assume some or all of the duties of the Prompter Mentor in special situations.

World Association Oversight Department of Prompter Education

The colleges or schools of this faith shall not engage in intercollege or interschool sports. It will not be the purpose of the colleges or schools of this faith to entertain people with exciting games or to develop the brawn or ball handling dexterity of its students. The wealth that would otherwise be consumed by sports stadiums and ancillary equipment and activities will be put to better use. The emphasis of all faith colleges and schools shall be on scholastic achievement.

However, physical fitness and good eating habits shall be taught and encouraged at all colleges and schools. Physical fitness facilities will be available at all colleges and schools. Students who want to find useful activities outside of their classroom work should consider volunteering their skills and knowledge to help troubled and needy children become successful learners and leaders.

The department will be responsible for keeping the World Association Council informed about the performance and financial status of the Prompter Colleges at each National or Commonwealth Association Campus.

In cooperation with the Prompter College Board of Directors throughout the world, the department will ensure the faith will offer a comprehensive and high quality prompter education to all qualified students.

Not to the exclusion of direct meetings or other forms of communication, the department will elicit a comprehensive annual report from each Prompter College Board of Directors within the faith that will provide the oversight department with all of the information it needs to fulfill its obligations.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

World Association Oversight Department of K-12 Teacher Education

The department will be responsible for keeping the World Association Council informed about the performance and financial status of K-12 Teacher Colleges at each National or Commonwealth Association Campus.

In cooperation with the K-12 Teacher College Board of Directors throughout the world, the department will ensure the faith will offer a comprehensive and high quality teacher education to all qualified students.

Not to the exclusion of direct meetings or other forms of communication, the department will elicit a comprehensive report from each K-12 Teacher College Board of Directors within the faith that will provide the oversight office with all of the information it needs to fulfill its obligations.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

World Association Oversight Department of Village Schools

The department will be responsible for keeping the World Association Council informed about the performance and status of village schools throughout the world.

In cooperation with the various National or Commonwealth Departments of Village Schools, the department will ensure the faith will offer a comprehensive and high quality K-12 education to village students or to whatever grade level individual villages or neighboring villages acting in concert can afford.

Not to the exclusion of direct meetings or other forms of communication, the department will elicit a comprehensive report from each National or Commonwealth Department of Village Schools that will provide the Oversight Department with all of the information it needs to fulfill its obligations.

As funding permits, the department will work with The World Association Department of General Administration and the National or Commonwealth Departments of Village Schools to make a quality school system available to the poorest of villages.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the World Association Department of Financial Records.

SECTORS

The World Association Office of General Administration will divide the world into thirteen Sectors and assign National or Commonwealth Associations to them in a way that will provide each sector with approximately equal influence at the world level. The purpose of the Sectors is to ensure that over time, the full diversity of the faith membership will find expression in the faith's top leadership.

A large country or a Commonwealth Association with a faith population that exceeds the average of the thirteen Sectors will be assigned an exclusive Sector number. In such a case the Sector will be a phantom institution. The responsibilities that would otherwise be assigned to the Sector will accrue to the National or Commonwealth Association. Countries with a large number of faith members are not to be divided by assigning them to more than one Sector. That will allow one country influence in more than one Sector. The makeup of some Sectors may be awkward and problematic depending on the ability of the member countries to work together.

The office will have the authority to make adjustments to promote harmony while still maintaining approximately equal representation among the Sectors at the world level. Sectors will be organized in terms of member associations first and later assigned numbers one through thirteen by a random process. Sectors should be thought of in administrative and business terms only. No house of worship or institution of learning will be associated with Sectors. Ordinarily, Sectors will be located on the campus of a member association.

Sectors with two or more member associations will require several departments and committees, some of which may be organized on an "as needed" basis. Each Sector will be assigned a preferred language by its member associations. Sector directors will be elected by the largest association within the Sector. However, the director so named need not be a member of the largest association. Sector staffing will consist of whatever combination of prompters, employees, and volunteers each director finds most workable and efficient. Staffing must be kept to a minimum. All Sector staff members must be well trained and devoted to their task and to the faith.

A fully operating Sector (the First Sector is assumed below) will need the following:

First Sector Office of General Administration

When a Sector is comprised of two or more member associations, the associations must establish a permanent Sector Office of General Administration to govern the work of the Sector. The Director of the office will be the Director of the Sector.

The office will be prepared to respond to election requests from the World Association Council.

The office will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the First Sector Department of Financial Records (see below).

Aside from elections, the office will cooperate with other Sectors to arrange inter-sector gatherings as they are requested.

The office will assign directors and be responsible for the smooth operation and interaction of the following departments:

First Sector Department of Financial Records

The department will maintain the financial records for the First Sector. It will ensure all funds collected by the Sector, by whatever means, are scrupulously recorded and administered, and that all requirements of the World Association Department of Financial Records are being observed.

The department will provide funding to the various First Sector Departments, etc., as necessary and as able.

The department will randomly examine the financial records of all sector departments, etc. requesting funding from it, and will ensure all such records meet the stringent requirements of the faith.

The Sector's financial records must be open for inspection by its member association representatives at all times.

The department will submit a detailed annual report to its member associations. The report will include funding requests for the next fiscal year.

The department will submit to an outside audit as directed by its member associations.

First Sector Department of Communications

The department will publish newsletters and bulletins, etc., in both electronic and printed form, in whatever languages are required, to provide an outlet for commentary and keep the faithful informed as to what is going on within the Sector. External events that may affect the faith should also be covered. The work of this department will link member associations and will provide the Sector with a means of announcing elections, etc.

The department will coordinate with companion entities at other strata to minimize costs and avoid duplication of purpose.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the First Sector Department of Financial Records.

First Sector Department of Employee (Prompter and Lay) Records, and Employee and Dependent Well-being.

The department will maintain records of all career employees within the Sector. If an employee should move to a different stratum or location, his or her records will be sent to the appropriate department of human resources. This department may choose to share work space with the nearest national or commonwealth companion department.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the First Sector Department of Financial Records.

Additional committees may be staffed on an "as needed" basis.

NATIONAL OR COMMONWEALTH ASSOCIATIONS OF VILLAGES

National Associations are the central focus of house authority, unity, and education at the national level. Each campus will accommodate national association offices, a house of worship (a village) if none are nearby, a Prompter College, a K-12 Teacher College, a K-12 school, if none are nearby, and appropriate housing for employees and students. Having both teacher colleges and K-12 systems within the house organization will allow for the pursuit of scholastic excellence unencumbered by outside influences. Moreover, having a house of worship and a K-12 school on or near the national campus will allow prompters and K-12 teacher students to be methodically integrated into their future work environment. Each campus will include gardens and areas of solitude that will serve as links to divine spirits.

It is particularly important that Prompter Colleges be established as soon as possible. Trained prompters will bring quality leadership to villages, hasten the growth of the faith, and add a powerful dimension to the beautification of the souls of the faithful.

Small countries, or countries where this faith is not strong, will not be excluded from this stratum. Two or more nations in close proximity may join together to form a Commonwealth Association of Villages. The Commonwealth Associations will include all of the amenities of and enjoy the same status as the National Associations. There may be times when two or more National or Commonwealth Associations will find it advantages to share or divide responsibilities for the two colleges and the K-12 school.

Colleges and schools will function as nonprofit businesses, and within their capacity, be open to all qualified students regardless of race or country of origin. However, students must be prepared to use whatever language or languages are used by the association.

Generally, people making use of services offered by this faith will be expected to pay for them. The faith tenet of serving the needy, however, cannot be ignored. Experience will dictate the balance between serving the needy in accord with Moral Duty and the absolute requirement that the financial health of the colleges and schools be preserved.

Excess funds will flow into an endowment fund that will ensure continuation of the business or businesses. Initial funding as well as funding for operations will come from lending institutions, villages, and philanthropists. Any offer of government funding, even in subtle ways, will be categorically rejected. Money raised for a specific house enterprise shall remain dedicated to that enterprise and shall not be used for any other purpose. All remunerations will be modest. No one will get rich working for any of the new faith-sponsored enterprises.

NATIONAL OR COMMONWEALTH COUNCILS

Each National or Commonwealth Association will be administered by a thirteen-member council and will be funded by a tithe levied against member villages on a monthly basis to allow for flexibility. Eleven members will constitute a quorum and deliberations will be guided by a widely regarded system of parliamentary law. Council members must maintain a village membership and members who are persistently absent must be replaced.

National or Commonwealth Councils will not be in session continuously. Members will need time to personally monitor the work of the various departments in their charge. They will need time to visit villages and offer their services where problems exist. They will also need time for themselves. However, members must be in session often enough and long enough to adequately fulfill their duties. Each National or Commonwealth Council will construct an annual schedule that will state the months, weeks, and days it will be in session. The schedule must be a public document. Arrangements must also be made for special meetings.

Authority and Restrictions

Each Council shall have the authority, by ten or more votes, to remove one of its members from the Council for just cause.

In order to maintain faith unity and accommodate diversity, Councils may allow minor deviations from the spiritual and moral principles as stated in _The Desideratum_. However, the Councils must keep the World Association fully informed as to any problematic deviations that may be occurring.

Responsibilities

To oversee the business and practical matters of their respective associations and ensure member villages are in reasonable compliance with principles as stated in _The Desideratum._

To elect a Chairperson at the beginning of each faith year. No prompter will serve more than two consecutive years as Chairperson.

To decide the language or languages that will be used within their respective association. Said language or languages will be used by the colleges and schools operated by the association.

In cooperation with other National or Commonwealth Councils, to oversee and fund their respective Sectors and ensure all work at the Sector level is timely, of high quality, and is in compliance with principles as stated in _The Desideratum_. If the Councils fail to manage their Sectors to the satisfaction of the World Association Council, they will forfeit their part in keeping the World Association Council at full strength. Member associations will determine the official language of their respective Sectors.

To announce, as soon as it becomes known, when a vacancy on the Council is going to occur.

To monitor problems as they develop within their Sectors, and villages, and be prepared to offer assistance and guidance as needed.

The Council will work with the various college Board of Directors to enforce the College Dress Code. Attire worn by both teachers and students in classrooms must always be neat and clean. Teachers must wear proper but comfortable business attire. Attire for students may be more casual but must not be seen as sloppy or daring. Defiant teachers may be terminated and defiant students expelled.

To name directors to supervise and staff the following national or commonwealth offices and departments, and to bear the ultimate responsibility for their proper operations and the smooth workings of their interrelationships. Staffing will consist of whatever combination of prompters, employees, and volunteers each director finds most workable and efficient. Staffing must be kept to a minimum. Staff members must be well trained and devoted to their task and to the faith.

(NAME OF NATIONAL OR COMMONWEALTH ASSOCIATION) OFFICES AND DEPARTMENTS

(Name of National or Commonwealth Association) Office of General Administration

This office will assist the National or Commonwealth Councils in the management of their member National or Commonwealth Associations.

The office will assist the National or Commonwealth Council in monitoring and, when it becomes necessary, making adjustments in the Sector governance. This duty will be shared with other national or commonwealth members of the Sector.

Letters of complaint from individual faith members may be addressed to this office. Letters worthy of action will be investigated by the office and the results presented to the National or Commonwealth Council along with recommendations. The faithful may also write to the appropriate National or Commonwealth Department of Communications in the hope their letters may find their way into association publications.

If it should happen that a Prompter, lay employee, or volunteer working for the National or Commonwealth Association or a member village is accused of criminal activity, either inside or outside the work environment, the office will monitor the civil and in-house proceedings and pass its findings on to the concerned National or Commonwealth Council. The Council will then ensure the situation is properly concluded.

As wealth allows, and in cooperation with the World Association Department of General Administration and the National or Commonwealth Council, it will oversee aid and funding for the poorest of member villages.

The office will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

The office will assign directors and be responsible for the smooth operation and interaction of the following departments:

(Name of National or Commonwealth Association) Department of Financial Records

This department will be the financial records keeper for the National or Commonwealth Association, and will comply with the requirements of the World Association Department of Financial Records.

The department will establish its own budget, which must be a matter of public record, and will fund its own work. The budget and funding must be reviewed annually by the respective National or Commonwealth Council.

The department will randomly examine the financial records of all other National or Commonwealth Departments, etc., requesting funding from it, including the college funds, and will ensure all such records meet the requirements of the World Association Department of Financial Records.

In response to complaints, the department will examine the financial records of association villages, and ensure all such records meet the requirements of the faith.

(Name of National or Commonwealth Association) Department of Communications

As in the case of the World Association Department of Communications, this department will publish newsletters and bulletins, etc., in both electronic and printed form and in whatever languages are required. It will provide an outlet for commentary, including critical commentary, and keep the faithful informed as to what is going on within the National or Commonwealth Association, the member villages, and the Sector of concern. External events that may affect the faith should also be covered. These publications will also provide the National or Commonwealth Associations Councils with a means of announcing elections, etc.

The department will coordinate with companion departments at other strata to minimize costs and avoid redundancy of purpose.

The department will submit an annual budget and funding request along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

(Name of National or Commonwealth Association) Department of Real Estate and Construction

The department will administer all land purchases and construction at the national or commonwealth level.

The department will ensure that buildings, new or used, are soundly constructed and in compliance with local and regional building and fire codes. If it is felt the local fire codes are inadequate, then the best modern practices should be used.

The department will submit an annual budget and funding request along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

(Name of National or Commonwealth Association) Department of Employee (Prompter and Lay) Records, and Employee and Dependent Well-Being

The department will maintain records of all career house employees working within the National or Commonwealth Association, including all villages. If an employee should move to a different location, his/her records will be sent to the appropriate department of employee records.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

(Name of National or Commonwealth Association) Prompter College Board of Directors

The Board will staff, operate, and maintain a high quality Prompter College that will provide for the training of Associate Prompter Mentors. It is expected that graduates will become lifelong employees of the faith.

The Board will assist in the placement of Associate Prompter graduates within the faith.

The Board will utilize the World Association Oversight Department of Prompter Education as a means of learning and interacting with companion boards throughout the world.

The Board will research the curricula and teaching methods of companion colleges or seminaries throughout the world to see what can be learned from them.

The Board will establish relations with companion Boards in neighboring National or Commonwealth Associations with the goal of finding and utilizing the best curricula and teaching methods.

The Board will cooperate with the World Association Oversight Department of Prompter Education to determine the college curricula on a year by year basis.

The Board will ensure the Prompter College teachers are of the highest quality.

The Prompter College will serve as an information and training focal point for existing prompters, and will offer seminars and courses designed to enhance and reinforce the knowledge and skills of practicing prompters.

The Board will collaborate with the World Association Oversight Department of Prompter Education to determine the number of college credits practicing prompters will be required to obtain within a certain time frame to maintain their status within the faith.

The Board will submit a comprehensive annual status report to the World Association Oversight Department of Prompter Education, including a financial summary, describing the successes of the Prompter College as well as actions taken to correct any problems that might exist.

The Board will enforce the College Dress Code.

When fully operational, the Prompter College should be self-supporting. In any case, the Board will submit an annual budget and, if additional funds are needed, a funding request, along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

(Name of National or Commonwealth Association) K-12 Teacher College Board of Directors

The Board will staff, operate, and maintain a high quality K-12 Teacher College that will provide for the training of K-12 teachers. The college will be open to all qualified students, but priority will be given to those within the faith.

The Board will ensure the K-12 College teachers are of the highest quality.

The Board will utilize the World Association Oversight Department of K-12 Teacher Education as a means of learning from and interacting with companion Boards throughout the world.

The Board will research the curricula and teaching methods of companion colleges throughout the world to see what can be learned from them.

The Board will establish relations with companion Boards in neighboring National or Commonwealth Associations with the goal of finding and utilizing the best curricula and teaching methods.

The Board will also seek information from the nation's businesses and higher institutions of learning to ensure K-12 teachers are prepared to teach all of the knowledge and skills that businesses and higher institutions of learning expect K-12 graduates to be in possession of.

The Board will cooperate with the World Association Oversight Department of K-12 Teacher Education to determine the college curricula on a year by year basis.

The K-12 Teacher College will serve as an information and training focal point for practicing teachers and offer seminars and courses designed to enhance and reinforce the knowledge and skills of practicing teachers.

The Board will collaborate with the World Association Oversight Department of K-12 Teacher Education to determine the number of college credits practicing teachers will be required to obtain within a certain time frame to maintain their status within the faith's school system.

The Board will submit a comprehensive annual status report, including a financial summary, to the World Association Oversight Department of K-12 Teacher Education describing the successes of the K-12 Teacher College as well as actions taken to correct any problems that might exist.

The Board will assist in the placement of graduates within the faith.

The Board will enforce the College Dress Code.

When fully operational, the K-12 Teacher College should be self-supporting. In any case, the Board will submit an annual budget and, if additional funds are needed, a funding request, along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

National or Commonwealth Associations, acting through their respective college boards, will also offer seminars on topics of importance to village board members. These seminars will provide participants an opportunity to gather together for social pleasure and mutual support.

(Name of National or Commonwealth Association) Department of Village Schools

The department will be responsible for keeping the World Association Oversight Department of Village Schools informed about the status of village schools within the national or commonwealth jurisdiction.

Not to the exclusion of direct visits or other communications, the department will elicit a comprehensive annual report from each Village School Board of Directors within its jurisdiction that will provide the department with all of the information it needs to fulfill its obligations.

In cooperation with the local K-12 Teacher College Board of Directors, and representatives from village school boards, the department will assist in the establishment of a comprehensive and high quality, year by year, K-12 curriculum for the village K-12 schools. Village school boards will, however, be allowed a measure of flexibility regarding their school curriculum.

As funding permits, the department will collaborate with the World Association to provide quality K-12 educational facilities to the poorest of villages.

The department will submit an annual budget and funding request, along with a detailed spending analysis for the previous year, to the National or Commonwealth Department of Financial Records.

THE VILLAGE

The village is the basic building block of the new spiritual way of life. Minimally, it will consist of a house of worship, employees, volunteers, and members. Village members will appoint a village council to manage the business affairs of the village. Each village council may select an official language for their respective village. The villages will, singly or in concert with nearby villages and as fortunes allow, provide a high quality K-12 school system for the children of house members, as well as for other children the village or villages may select. If it is found that a full thirteen-year program is not a financially viable option, then the village council(s) will have to decide on how many grades can be reasonably supported while maintaining a high degree of excellence.

Each village will give itself a name that will distinguish it from other villages. When the World Association becomes an operating entity, each village will be assigned a random number by the World Association and officially welcomed into The House of The Divine Essence family of villages.

Villages must meet certain minimum requirements to be considered a viable part of the organizational structure. A viable village is defined as a village with a permanent meeting place (a postal address), a Prompter Mentor, a management staff, a name that distinguishes it from other villages, and a membership of at least one hundred souls who are twenty-one years of age or older. The village postal address and the name of the acting Prompter must be a matter of public record. The purpose of the village must also be genuine and in keeping with the principles of this document. All young villages must work toward viability. Only viable villages will be able to participate in the structural building process.

Upon reaching viability, each village will send proof of its viability and a request for membership to its local National or Commonwealth Association Office of General Administration. Upon acceptance, the office will forward the request to the World Office of General Administration. Upon accepting the request, the world office will assign a number to the village and officially welcome it into The House of The Divine Essence Family of Villages. The village will retain the assigned number for as long as it is active, or until the number is revoked by World Association. Each village may select its preferred language.

The village council will appoint a financial records keeper for the village. The village financial records must meet the requirements of the World Association Department of Financial Records and will be subject to the same scrutiny as the financial records of the higher strata.

The village financial records keeper will ensure that cash and check contributions will be counted and recounted by counter and observer volunteers. Each check will be registered into the financial records in such a way as to protect the contributor's privacy yet allow for verification by contributors as they inspect the financial records. One such possible method would be to record the date, the last three check numbers, and the amount, but no name.

Forms will be provided the counters and observers on which they can affix their signatures, the time, date, place, and the amount counted. These forms will become part of the village's financial records that must be made available for viewing, upon request, to all village members. They may be discarded after the passing of two years.

The Village School System

If the village includes a school system, the school will operate as a separate entity and will be guided by a special board of directors appointed by the village council. The village Prompter Mentor will be an ex officio member of the village school board of directors.

Directors will work with the National or Commonwealth Department of Village Schools and the K-12 Teacher College Board of Directors to establish a high expectation curriculum for their school system. Each village school board will be allowed a measure of flexibility to adjust to local conditions.

Directors will hire a superintendent to manage the day-to-day business of the school. The board and the superintendent will ensure that classrooms are functional and orderly.

Directors will ensure that all teachers employed by the village are skilled and qualified.

Directors will be responsible for the hiring and dismissal of teachers and custodians, etc.

Directors will ensure that parents or guardians are actively involved in the schooling of their children, particularly with regard to focus and discipline, and that parents provide their children with encouragement, help when it is needed, and a quiet place within the household to study and do their homework.

The Board and the Superintendent shall enforce the following dress and grooming code to promote unity, pride, and recognition. All students enrolled in faith K-12 systems shall wear attractive but simple uniforms. The uniforms shall carry no religious symbolism, but shall carry patches or armbands denoting the grade and school of the student. Females may wear slacks or skirts. Students who cannot afford to buy their uniforms must be discreetly provided them by school directors. Uniforms must always be neat and clean, and students must always be well groomed. No sloppiness or daring attire or grooming will be permitted. Rebellious and troublesome students are to be expelled.

Teachers and administrators must also conform to the College Dress Code. Sloppy or daring attire or grooming will not be permitted. Rebellious and troublesome teachers are to be dismissed.

The Village School Board of Directors will submit a comprehensive annual report to the National or Commonwealth Department of Village Schools describing the financial and operational status of the school, including a description of problems that might exist.

Back to Table of Contents

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### CHAPTER 18

### ELECTIONS

This chapter is dedicated to the achievement and maintenance of sexual, gender, and racial equality throughout the broad spectrum of faith leadership.

REGARDING QUALIFICATIONS FOR OFFICE

Other than for the age, education, and experience requisites as noted in the previous chapter, no one shall be disqualified from any house office, including all of the prompter ranks, on the basis of race, sex, sexual orientation, or nonperformance restricting disabilities. However, all faith luminaries are expected to be intelligent, educated, good speakers and writers, able to conform to language requirements, respected by their peers and subordinates alike, free of criminal histories, and otherwise dignified representatives of the faith. The leadership ranks should generally reflect the racial makeup of the local community.

SEXUAL AND GENDER CONSIDERATIONS

In most faiths, doctrine and tradition prohibit women and people who are sexually different from holding positions of high authority. This faith will not follow their example. Spirituality is a basic human instinct and is sexual and gender neutral. To arbitrarily exclude approximately one-half of the human energy in order to exert male dominance is wasteful, impractical, and immoral. This faith will make full use of the energy of all its faithful and will insist on shared considerations and responsibilities.

Since what is male and what is female is not uniformly defined in nature and that some people may choose to keep their sexual lives private, this faith will define the word _male_ as that which most people outwardly perceive as average male, and the word f _emale_ as that which most people outwardly perceive as average female. It will be the practice to speak of "six average females and six average males" when describing the gender makeup of the thirteen-member councils which will be widely used throughout the organizational structure of this faith. The thirteenth position is reserved for those who are openly sexually different.

ELECTION OF VILLAGE COUNCIL MEMBERS

Each calendar year, village members may, through democratic means, nominate and elect qualified village council members to serve for the coming year. Village councils may, with the approval of village members, establish that elections will occur at longer intervals, and that other means may be established to fill vacancies in interim periods.

Election notices must be publicly posted at least one house month prior to any village election. Voting via the postal service or electronic means will be permitted. Participation by two-thirds or more of the registered village members will constitute an election quorum.

Village council members will be responsible for hiring prompters and other support staff, including K-12 board members. The services of volunteers will be used when appropriate.

Since approximately one-half of village Prompter Mentors must be women, men and women will normally take turns serving as village Prompter Mentors. In addition, approximately every thirteenth village Prompter Mentor must be a member of the sexually different community.

Each village will have only one Prompter Mentor but may have any number of Associate Prompters. Occasionally Prompter Mentors will find themselves out of a job. Until they can find new positions, they may be employed as Associate Prompters.

If the K-12 school is to be shared between two or more villages, the participating villages will have to decide how the K-12 board is to be staffed and what the membership qualifications will be.

ELECTION OF NATIONAL OR COMMONWEALTH COUNCIL MEMBERS

When it becomes obvious that a new National or Commonwealth Council member must be chosen:

The concerned council must make an official announcement to its member villages that a council member is retiring or otherwise departing, and that it is the duty of the village Prompter Mentors within the National or Commonwealth Association to find a replacement for the departing member. Since it is important that the National or Commonwealth Councils always be fully staffed, official calls for a new member must be timely and, if possible, anticipatory.

The election of village Prompter Mentors to a National or Commonwealth Council shall be managed by a Department of Elections within each of the National or Commonwealth Associations. All registered village Prompter Mentors within the concerned association will be authorized to vote. The Department of Elections shall be responsible for maintaining the gender makeup of its council at six average females, six average males, and one member of the sexually different community.

Due to the possibly large numbers of Prompter Mentors within a national or commonwealth jurisdiction, the difficulty and expense of gathering them into a single place, and the disruption caused in their villages, a quick and effective means must be found for providing replacements to the National or Commonwealth Association Council. The election process can be simplified dramatically if the nominees are known beforehand, if official ballots are distributed in anticipation of their use, and if the balloting can be accomplished using electronic or postal means.

A Nominations Committee, comprised of elderly and respected faith scholars who will not be candidates, and who are familiar with the champions of the faith within the national or commonwealth boundaries, will be responsible for selecting the most qualified of the willing village Prompter Mentors. Nominations committee members will be appointed by the National or Commonwealth Office of General Administration but the committee will operate as an independent entity.

The list of nominees maintained by the nominations committee shall consist of four average males, four average females, and four members of the sexually different community. Assuming there is only a single vacancy on the National or Commonwealth Council, the maximum number of candidates will normally be limited to four.

The National or Commonwealth Department of Elections shall make certain that all village Prompter Mentors are in constant possession of official ballots. It will also ensure that the Nominations Committee provides village Prompter Mentors, semiannually, with an updated list of the most qualified and willing nominees, apportioned as in the previous paragraph.

As soon as it understood that a vacancy on the council is imminent, the Department of Elections shall announce which gender is to be considered. Upon hearing of the stipulation, village Prompter Mentors can immediately register their choices by electronic or postal means. Assuming the gender requirements are met, Prompter Mentors will have the option of ignoring the work of the nominations committee and writing the name of a favored candidate on their ballot.

Whenever an election is held to elevate a Prompter Mentor to a National or Commonwealth Council, the respective office of general administration will staff a Registration and Credentials Committee, which shall be assigned the responsibility of examining each ballot and ensuring that all requirements of the faith are fulfilled. The nominee with the most votes will win the council seat.

Voting records must be preserved by the National or Commonwealth Department of Elections and made available to the public after the election process has been completed. The records may be destroyed after a period of two years.

ELECTION OF WORLD ASSOCIATION COUNCIL MEMBERS

The major duty of the Sectors will be to keep the thirteen-member World Association Council at full strength. Each Sector will, in turn with their number, elevate a favored and prominent National or Commonwealth Council member to the World Association Council as vacancies on the council allow. It will be the responsibility of the World Association Department of Elections to maintain the gender makeup of the World Association Council at six average females, six average males, and one open member of the sexually different community. This means that an average female vacancy will always be filled with another average female, an average male vacancy will always be filled by another average male, and the open member of the sexually different community will always be filled by another open member of the sexually different community. Hence, chance will dictate the gender of the person a particular Sector may elevate to the World Association Council. Sectors unable to fulfill their obligations will yield to the next numbered Sector.

When it becomes obvious that a new World Association Council member must be chosen, the World Association Office of General Administration must make an official announcement to the Sector concerned, that a World Association Council member is retiring or otherwise departing, and that it is the duty of the Sector to find a replacement for the departing member. Since it is important that the World Association Council always be fully staffed, official calls for a new member must be timely and, if possible, anticipatory. The announcement must include a statement declaring which gender is required.

When a Sector is comprised of only one National or Commonwealth Association the following will apply:

All willing council members who meet the gender and experience requirements will be considered candidates.

Within a period of one house month after receiving the call, the National or Commonwealth Association must elevate a council member to the World Association Council.

Council members must be given sufficient time to interview each qualifying candidate, familiarize themselves with candidate histories, and discuss the issues among themselves. When the council members feel they are ready to proceed with the voting, the process may begin.

When voting to elevate a member to the World Council, the National or Commonwealth Council must be at full strength. Except for the final approval vote, all council members will vote, even those who are candidates. The votes will be counted by trusted subordinates and will be kept confidential.

The candidate with the most votes cast in the first ballot will be considered the chosen candidate. In the case of a tie, a second ballot will be used to determine the chosen candidate.

In a final ballot, the chosen candidate must win the approval of at least three-fourths (nine votes) of his or her fellow council members. If the three-fourths margin cannot be achieved on the first attempt, a second attempt may be made. Failing that, the voting process must begin anew.

Once the voting starts, the National or Commonwealth Council shall remain in session until it has finished its work.

The same final vote will be used in the case of a sole qualifying candidate (the sexually different member of the World Council). Each candidate to the World Council deserves to know that they have the approval of at least three-fourths of their fellow National or Commonwealth Council members.

When a sector is comprised of two or more National or Commonwealth Associations the following will apply:

Within a period of two weeks after receiving the call from the World Association Office of General Administration, each National or Commonwealth Council within the concerned Sector must select a single candidate using the voting method as described in the previous lines following "When a Sector is comprised of only one National or Commonwealth Association." It must be hoped that, through sector media, all candidates for World Association Council membership will be familiar to all Sector members.

Within a period of one week after the official call for a replacement is announced, the Sector's Office of General Administration must staff a host committee, a registration and credentials committee, and an Election Committee, and issue a call to member associations for council members to meet in congress for the purpose of filling a vacancy on the World Association Council. The office will also provide an experienced and well-respected chairperson to preside over the event. The congress shall operate under the most respected and well-known rules of order and conduct its business using the preferred language.

The host committee will provide a meeting space of sufficient size, proper lodging and security for all participants, and other necessary amenities including language translators if needed.

The Registration and Credentials Committee will be responsible for registering and seating delegates. The committee will ensure that all house rules regarding delegates are observed.

The Election Committee will oversee the election process.

All members of the National or Commonwealth Councils, with the exception of the candidates, will be voting delegates. Within one house month after the official call for a replacement is announced, the congress must be seated and ready for business.

The delegates must be given sufficient time to interview each qualifying candidate, familiarize themselves with candidate histories, and discuss the issues among themselves. When the delegates feel they are ready to proceed with the voting, the process may begin.

Before voting, each delegate will draw an exclusive and secret number out of a hat. The number will be registered in a confidential manner with the election committee. The delegates will then sign their ballot with that number. Anonymity is thereby preserved, and delegates will be able to verify their vote as it is read off or displayed.

If there are more than six candidates, the first ballot will be used to reduce the number by preserving only the six candidates with the most votes. The second ballot will preserve the two candidates with the most votes, and the third ballot will select the winning candidate.

In a fourth ballot, the winning candidate must win the approval of at least three-fourths of the congress in order to be officially named as a member of the World Council. If the three-fourths margin cannot be achieved on the first attempt, a second attempt may be made. Failing that, the voting process must begin anew. Once the voting starts, the congress shall remain in session until it has finished its work.

As the number of National or Commonwealth Association members of a particular Sector grows, the above process will become more cumbersome and expensive. The Sector Office of General Administration and member councils may elect to adapt a system similar to the election of National or Commonwealth Council members.

ELECTION OF THE PROMPTER SUPREME

An election will be called for the purpose of choosing a new Prompter Supreme when:

The ten-year limit is reached.

The age of seventy-five years is reached.

The Prompter Supreme chooses to resign for personal reasons.

The Prompter Supreme is disabled or dies during his or her tenure.

When the World Council decides the Prompter Supreme is not performing in a manner that upholds the dignity of the faith.

Over time, the gender makeup of the population of Prompter Supremes must reflect the gender makeup of the World Council. To maintain fairness, average males will replace average female Prompter Supremes, and average females will replace average male Prompter Supremes. When it is the females turn, all six average female members of the World Council will be considered candidates. It will be the same for the six average males. The sole sexually different member of the World Council will be the only candidate for every thirteenth Prompter Supreme.

When it becomes obvious that a new Prompter Supreme must be chosen:

The World Association Council shall make an official announcement that a replacement must be found for the departing Prompter Supreme. Since it is important that the office of Prompter Supreme should always be occupied, official calls for a new Prompter Supreme must be timely and, if possible, anticipatory. The announcement from the World Association Council must include which gender is to be considered.

Within a period of one month after the official announced is made, the World Association Council must name one of its members as the Prompter Supreme Elect. The election process will be the same as "When a sector is comprised of only one National or Commonwealth Association."

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### CHAPTER 19

### THE EARLY YEARS

Followers of the new faith must be on guard against nefarious influences during the early years. Surely, some people will try to hijack the faith and turn it into something it is not meant to be. Villages will be freely organizing all over the globe with no central authority in place to provide organizational and quality guidance. Would be leaders may be in sharp competition with each other, clouding the spirit of _The Desideratum_ and leaving observers disoriented. Individual members must see through the veil of trial, and direct their efforts toward building an organizational, ceremonial, and disciplinary focus in accord with the philosophy as set forth in this document.

THE VILLAGE

The faith structure will start at the village stratum. The early gatherings will be held in tents, garages, stables, barns, outside areas, and rented halls. No village shall be organized to cater to a select group of people. All villages shall be fully integrated and provide spiritual, moral, and social services to all members without favoritism. Most spiritual services will be held using the most common language. However, when it is appropriate and reasonable, steps must be taken to accommodate people of other languages. Except for disruptive behavior, no one will be excluded from a house service.

This faith will attract more than common people. It will also attract well-schooled and seasoned leaders interested in organizing and promoting the new way of life. It is quite likely that a number of spiritual leaders of other faiths will convert to the new faith and be available for positions of leadership. Indeed, whole congregations may convert. Since about half of the leadership positions will be allocated to women, the early years will present golden opportunities for devoted women who want to help advance humankind into a new era of reality, honesty, peace, and prosperity.

Prompter qualifications as stated in the previous chapter, for village as well as higher strata leadership, may be compromised. Those qualifications shall apply only when the house organization is fully operational. In the early years, the new faith will have to take the best leaders it can find. Hopefully, enough quality leaders, of all genders, will step up or be pushed to the fore, and new villages will not suffer from a lack of quality and diversified leadership. Prompters must remember that it is their duty to serve all of the faithful as equally as possible.

Village members must assume the responsibility of democratically selecting their council members each year, though they may choose to do it less often. It will be the council's task to organize the village and find a skilled Prompter Mentor to serve the faithful.

As villages mature, they will become busy places. In addition to spiritual gatherings and ritual, they will offer a range of services, including counseling, wellness classes, and tutoring, especially for the young. They will act as intermediaries between those who need help and those who would offer it.

The early villages will make themselves known to each other through personal ties of members and through electronic and other means. As new villages arise, faith friendly newsletters, magazines, and electronic pages will proliferate and find a common linkage. Slowly, within each nation and through inter-village links, the new faith will find its champions and their names will become familiar to all village members.

Would-be village members should understand that membership in this faith will not be like a walk in the park. All members will be expected to contribute to the very best of their abilities in terms of time, effort, and monetary wealth, especially during the early years.

NATIONAL ASSOCIATIONS OF VILLAGES

As soon as it appears that the number of viable villages within a given nation exceeds one hundred in number, the Prompter Mentors of each viable village must meet in congress. The congress will be hosted by one of the most capable and resourceful of the nation's villages and will be called the National Preparations Congress.

The chosen village will be responsible for providing meeting facilities of sufficient sizes, proper lodging, security and other amenities for both the congressional delegates and all those who will be employed under the umbrella of the Preparations Committee (see below). It will provide an experienced and well respected chairperson to preside over the event, and whatever language translators are needed. The congress shall operate under respected and well-known rules of order and conduct its business using the language as determined by the host village.

The host village will also be responsible for checking the credentials of each delegate and formerly accepting them as members of the congress. Each delegate must present the host village with a copy of an affidavit confirming the validity of his or her village. Each delegate will also surrender to the host village a list of volunteers, with qualifications, addresses, and phone numbers etc., willing to serve as members of the Preparations Committee and all of the sub-committees the Preparations Committee may have need of. In addition, delegates interested in becoming members of the National Council must provide the host village with a copy of their educational histories and other qualifications.

National Association Preparations Committee

The National Association Preparations Congress must staff a seven-member Preparations Committee and several subcommittees, assign them the task of laying the groundwork for a permanent National Association of Villages, and allow them a certain number of weeks to complete their assignment.

Candidates for the various committees will be drawn from the lists provided by the delegates to the National Preparations Congress. The congress must provide the Preparations Committee with generous funding. Its work must be well supported. The Preparations Committee will pave the way for what will eventually become a powerful spiritual and educational focal point of the new faith. The Preparations Congress must also reimburse the host village for incurred expenses.

As soon as the congress has completed its work, it may declare itself in recess. When it reconvenes, it will be called the National Association Formalizing Congress.

The Preparations Committee and its subcommittees must immediately set to work preparing for the second congress which will formalize and finalize their work. Among the subcommittees will be the following:

Financial Records Committee

The Financial Records Committee will be responsible for keeping the total expenses generated by the Preparations Committee and its subcommittees less than the sum granted by the Preparations Congress. The Financial Records Committee will submit weekly reports to the Preparations Committee for its consideration and comments. Amended copies will be posted at convenient locations so everyone working under the preparations umbrella can inspect them. Surplus funds will become the property of the National Association of Villages Council as soon as it becomes active.

Communications Committee

The Communications Committee will publish a weekly newsletter in both printed and electronic form, to provide an outlet for commentary and keep the faithful informed about the work of the Preparations Committee. The publication will also provide the Preparations Committee with a means of summoning the Formalizing Congress when the time arises. All of the participating language groups within the nation must be accommodated.

Nominations Committee

This work of this committee will be the main focus of attention for members of the Preparations Congress, the Preparations Committee and all members of the faith scattered throughout the nation. It will also probably be the most time consuming.

The committee shall consist of three average females, three average males, and one member of the sexually different community. Members will not qualify as nominees for the National Association Council.

It will be the committee's task to compile a list of thirteen of the most gifted, qualified, and willing of village Prompter Mentors for possible elevation to the National Council. Six of the nominees must be average females and six average males. The thirteenth nominee must be an open member of the sexually different community. Candidates for the National Council will be judged by their writing, speaking, organizational skills, ability to work cordially and effectively with others, and their understanding of the contents of _The Desideratum_. They must be people of high moral character, mentally fit, free of criminal histories, free of addictions, and enthusiastic supporters of the new faith. Ethnicity and language will also be considered as a means of promoting a positive representative balance on the council. The Nominations Committee will also endorse one of the thirteen as Chairperson of the National Council.

Upon completion of their work, the committee will present its findings to the National Preparations Committee. If accepted, the Preparations Committee will pass them on to the National Association Formalizing Congress when it convenes.

Real Estate and Construction Committee

The first task of this committee will be to compile a list of possible locations for the temporary home the National Association of Villages. It may take several decades to accumulate enough wealth to construct a National Association campus as described in Chapter Seventeen. In the meantime a building of sufficient size will have to be rented or purchased. To simplify the task, several possibilities in the same general locale as the Preparations Congress should be explored, and the conclusions arrived at presented to the Preparations Committee for its consideration. Upon approval, the Preparations Committee will, in turn, present the proposals to the Formalizing Congress.

Long term, the committee must scout the country for a permanent National Association of Villages Campus location. The campus should be located in an area that is religiously tolerant, peaceful, stable, accessible, and otherwise accommodating. Later duties will include the land purchase, construction, and maintenance of said campus.

National Association Formalizing Congress

When the Preparations Committee feels its work is complete and everything is in place, it will issue a call for the congress to reconvene as the National Association Formalizing Congress. The duties of the Formalizing Congress shall include the following:

Select a temporary home for the National Association of Villages.

Elect thirteen Prompter Mentors to the National Association of Villages Council. Six must be average female and six average male. The thirteenth Prompter must be an open member of the sexually different community.

If the congress should choose not to add to the list of nominees as proposed by the Nominations Committee, the congress may elevate the nominees, including the chairperson, endorsed by the Nominations Committee, to the National Association Council by a single ballot. The ballot, however, must demonstrate the approval of at least three fourths of the registered members of the congress. If the three fourths vote is not achieved the first time, a second attempt may be made. Failing the second attempt, the congress must add to the list of nominees. The following paragraphs shall then prevail.

If the congress should choose to add to the list of average females, average males, or the open member of the sexually different community, then popular voting will be used in each case to reduce the number of nominees, once again, to six average females, six average males, and one open member of the sexually different community. This is to say that the six average females with the highest number of votes, or the six average males with the highest number of votes, or the single open member of the sexually different community with the highest number of votes, will remain as official nominees.

The thirteen nominees must then be formally accepted as National Association Council members by a three fourths vote of the Formalizing Congress. If the three fourths vote is not achieved the first time, a second attempt may be made. Failing the second attempt, the congress must add to the list of nominees and start the voting process anew. The congress shall remain in session until this task is completed.

If the person recommended as chairperson by the nominations committee has been excluded by the above voting process, then the new National Council shall be responsible for selecting its own Chairperson. The following process will apply:

As soon as they have been elected, council members shall meet in closed session. Each member shall give an account of his or her qualifications and whether or not he or she would like to be considered as the Chairperson candidate. After a list of all willing candidates has been compiled, a series of confidential ballots will be cast (all members shall vote), each of which will eliminate the candidate with the least number of votes. The council may ask outsiders to count the ballots. After the number of candidates has been reduced to one, a final ballot must demonstrate that the candidate has the support of at least two-thirds (eight votes) of his or her companion council members.

If the first attempt fails, a second attempt may be made. If the second attempt fails, the election process must begin anew. The council must remain in session until it has completed its task.

National Association Council

The first task of the National Association Council will be to dismiss the Preparations Committee and the Formalizing Congress. The council will then be authorized to fund its work with a tithe levied against each member village on a monthly basis to allow for the uncertainty of costs during the first months of operation. Charges levied against villages must be as a percentage of their income.

The Financial Records Committee, the Communications Committee, the Nominations Committee, and the Real Estate and Construction Committee, will transfer from the Preparations Committee and become operating departments of the new National Association. As wealth allows, the National Association of Villages will become organized as described in Chapter Seventeen.

The new National Association of Villages must be supported with enthusiasm. An enormous amount of work will lie ahead, and it will not be accomplished except by the time, energy, talent, and wealth of faith members. Prayers, wishful thinking, or the hope that someone else will supply the wealth or do the job will be of no avail. Colleges will be needed to train prompters and K-12 teachers. The young graduates will energize the growing faith and build it into a force to be reckoned with. The Prompter College must be given the highest priority, followed by the K-12 Teacher College, then a K-12 school.

COMMONWEALTH ASSOCIATIONS OF VILLAGES

As noted in Chapter Seventeen, small countries or countries where this faith is weak will not be excluded from this stratum. Just as villages within a given nation have the duty to join together to create a Preparations Committee followed by a permanent National Association of Villages, so do villages within two or more smaller nations in close proximity have the duty to join together to form a Commonwealth Association Preparations Committee followed by a permanent Commonwealth Association of Villages.

Everything stated in the previous paragraphs regarding a National Preparations Committee followed by a National Association of Villages will also apply in the case of commonwealths.

THE WORLD ASSOCIATION OF VILLAGES

The same general process that was used to create the National or Commonwealth Associations will be used to create the World Association of Villages. Differences will include the following:

As soon as there are fourteen or more established and operating National or Commonwealth Associations, all council members must meet in congress. The congress will be hosted by the most capable and resourceful of the National or Commonwealth Associations. It will be called the World Association Preparations Congress. Each council will bring with them dossiers on fellow council members they would like to see promoted to the World Council of Villages. At the minimum they should include one average male, one average female, and a member of the sexually different community. The dossiers will be presented to the World Association Preparations Committee when it is established. The Preparations Committee will pass them on to the Nominations Committee when it is established

Utilizing the dossiers presented to them, the Nominations Committee will compile a list of fourteen of the most gifted, qualified, and willing Prompter Mentors for possible elevation to the World Association Council. No more than one nominee will be chosen from each National or Commonwealth Association. Seven of the council nominees must be average female and six must be average male. One of the seven average females will become the first Prompter Supreme of The House of The Divine Essence. The fourteenth nominee must be an open member of the sexually different community. The Nominations Committee will also endorse one of the average males as Chairperson of the World Council. When it is ready, the Nominations Committee will present its findings to the Preparations Committee. Upon approval, the Preparations Committee will pass them on to the Formalizing Congress as soon as that Congress is open for business.

The Formalizing Congress must also elect the new faith's first Prompter Supreme. All average females elected to the world council will be considered candidates assuming they are willing.

After a list has been compiled, a series of confidential ballots will be cast, each of which will eliminate the candidate with the least number of votes. After the number of candidates has been reduced to one, a final ballot must demonstrate that the candidate has the support of at least three-fourths of the registered members of the Formalizing Congress.

If the first attempt fails, a second attempt may be made. If the second attempt fails, the election process must begin anew. The congress must remain in session until it has completed its task.

When the Formalizing Congress has completed the work as stated above, and other work it may deem necessary, it may adjourn. It will, however, remain a viable entity until officially dismissed by the newly established World Association Council.

World Association Council

Within hours of the adjournment of the Formalizing Congress, members of the council will call their assembly to order. Necessary language translators will also be in attendance. On that day the World Association Council members shall begin their fifteen-year term in office. The first Prompter Supreme will also begin her ten year term in office.

The first task of the World Association Council will be to dismiss the Preparations Committee and the Formalizing Congress.

The council will be authorized to fund its work with a tithe levied against each member village on a month by month basis to allow for flexibility. Charges levied against villages must be as a percentage of their anticipated annual income. The percentage must be the same for all villages.

The Real Estate and Construction Committee, the Communications Committee, and the Financial Records Committee, will transfer from the Preparations Committee and become operating departments of the World Association. Other committees will be dismissed.

As soon as it is able, the Real Estate and Construction Committee must recommend to the World Council, a location that will become the permanent home of the World Association for the next one hundred years. The committee should gather suggestions and information from Formalizing Congress delegates while the Formalizing Congress is in session.

The World Association Council will create the following office to assist in the management of the World Association. It may be staffed with departing members of the Preparations Committee.

World Association Office of General Administration

An initial responsibility of the office will be to define the Sectors. Assigning boundaries to the Sectors will not be an easy task. In some parts of the world, many villages will emerge. In other parts, there will be few or none. It makes little sense to try to organize a part of the planet where there is no response to this faith. Adjustments can be made later when a response does appear. As much as practical, there should be an even distribution of wealth as well as members across the thirteen Sectors. That one Sector should be regarded as very wealthy, while another is seen as poor, should be avoided as much as possible. To achieve this goal, a certain amount of gerrymandering may be necessary. The proximity of the National or Commonwealth Associations within each Sector, however, must not be entirely disregarded. An acceptable compromise must be found. At first the Sectors will be organized only in terms of the associations assigned to them. Sector sites and staffing will have to wait until member associations can support them. However, only organized Sectors will be able to share in keeping the World Council fully staffed.

This office will grant villages their numbers. Numbers assigned to villages will be randomly issued. Low numbers will have no particular importance attached to them. It should be kept in mind that the houses of worship on the World Association Campus and the National or Commonwealth Campuses are also villages and will require numbers.

Additional departments, as mentioned in Chapter Seventeen, will be created as they are needed.

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FINALE

The Winds of Time and History

And the Seas of Knowledge and Experience,

Have washed upon the shore,

This Unified Edifice of Understanding.

The above verse marks the completion of this work. It is now up to you, dear reader, to carry the unified edifice forward to its ultimate destiny. Have faith in yourself and in your work. Know that the Providential Laws of Reality and Truth are working with you and will guarantee your eventual success, for even the most deeply set false beliefs and machinations cannot prevail forever against them. May divine spirits guide you and give you the courage and strength you will need.

In view of the financial and social calamity that is fast approaching a vast portion of the human landscape due to collapsing central bank paper currencies and other lunatic financial contrivances, I would encourage each supportive reader to email a complete copy of this book to every friend he or she believes might be interested in reading it.

Urge them to save it to their personal hard drives. No one should depend on a storage system they do not own. Such systems might be shut down in the coming chaos. Indeed, I would not be surprised to see dictatorial powers issuing draconian orders to prevent citizens from communicating with each other and to suppress books such as _The Desideratum_.

Additionally, readers would do well to save the book to a solid state "thumb" drive as an ultimate back-up and protection. The small drives can be easily hidden if need be. They can also be easily copied and used as a secondary means of distribution.

In each case, please acknowledge Smashwords Self Publishing for making this book possible. The Smashwords contribution is priceless.

### ###

### ABOUT THE AUTHOR

As of year zero of the new calendar (2014), I am an eighty four year old man of no particular importance. I am not a trained writer, and this book is largely unedited. I do not consider myself an intellectual, and I do not consider this book a scholarly work. I have no formal training to speak of in any of the disciplines I write about, though for sixty years or more I was an avid student regarding them. As a consequence, _The Desideratum_ has evolved, over the past twenty five years or so, at the interest and understanding level of the common person.

I have worked most of my life as an avionics technician. Problem isolation and repairing were my specialties and things had to work when I signed off on them. That has been my approach to the spiritual, moral, economic, political, and governmental problems I have discussed in the previous pages. My first task was to isolate the faults and reveal them as destructive influences. I then added whatever missing links and made whatever repairs were necessary to blend the structures into a unified, logical, and functioning edifice of understanding that was in full compliance with the Providential Laws of Reality and Truth, the Universal and Unifying Morality, and the biblical commandment _Thou shalt not steal._ I believe many people, especially the young, will find this approach to some of their most vexing concerns, refreshing and appealing.

Two major events in my life have found unity in _The Desideratum_. The first is my rejection of Christianity in my childhood. I can still remember sitting on the floor with my legs crossed, looking up at my Sunday school teachers and wondering why they were telling me stories that were not true. Later, when I was old enough to attend adult services with my parents, I silently asked the same thing of the pastor. In the amphitheater, I could see hundreds of adult faces, my parents included, all listening attentively to childish and pretentious stories, and apparently believing everything they were being told. My pragmatic mind, enlightened as it was by recent discoveries relating to a variety of myths commonly taught to children, would no longer accept the blending of reality and fantasy. I had learned to recognize the difference. By my late teens, I had explored the remaining major religions of the world and found them all wanting for the same reason. They are steeped in fantasy and dreams, and are not believable.

I have lived most of my life, therefore, as a religious outcast. I understood what not to believe, but found only a void as I searched for a religious edifice capable of satisfying the yearnings of my heart and mind. I have finally found my spiritual refuge, but only after having to craft it myself in _The Desideratum_.

The second event I would like to share with you was the discovery in my late twenties of the Austrian School of Economics. It is the only school of economic thought that has remained true to its scientific roots and free of the corruptive influence of politics.

It is the school of economic thought I champion in _The Desideratum_. Unfortunately, in today's world, where Keynesian economics dominates, only a handful of people are aware of its existence or importance. My study of Austrian economics taught me once again that great masses of people are capable of holding to ideas that are profoundly false.

Until that fatal tendency is defeated, until the great masses readily yield to the Providential Laws of Reality and Truth in all matters of spiritual and social importance, long term prosperity and world peace will remain elusive goals.

Finally, dear reader, you must pardon me if I do not perform the role of author in accord with general expectations. My years are weighing upon me. The energy needed to promote this book and doing the other things authors are expected to do is not there, and ambition wanes as future expectations become increasingly short term. I prefer now to live a quiet and undisturbed life with my loving and understanding wife. Please respect my desire for privacy.

If you want to thank me for writing _The Desideratum_ , do so by living a well behaved life governed by the Universal and Unifying Morality, and doing what you can to make The House of The Divine Essence a reality to be reckoned with.

With Sincere and Deep Affection,

G. Lewis Bauman
