HUMAN- THE SCIENCE OF MAN – PLEIADES CONNECTION VII- PHOENIX JOURNAL 36 - CHAPTER  11

 

REC  #1    HATONN

THURSDAY, AUG. 22, 1991   8:22 A.M.   YEAR 5, DAY 006

 

THURSDAY,  AUGUST 22,  1991

 

As we grow in understanding of the physical—please, do not get sidetracked on the sensational­ism of “seeing” truth in happen­ings and exclude the source of the KNOWINGNESS.  It is your God knowl­edge within that is coming forth and every day—every happening—will allow for more and more discernment.

 

Moreover, as we move along we will be able to share more and more of the earth happenings with our physical brothers so that we can concentrate more on the next phase of our participa­tion.  Re­member, we are not rabble-rousers, we are not activists in the sense of the definition of “activism” and public disobedience.  Our ONLY thrust is to urge you ones to get in there and re­claim the power of your Constitution.

 

It will appear to all of you that what happened in the Soviet Union was a “good” thing.  No, it was a planned confrontation brought about by total deceit—the most deceived were the ones who THOUGHT they had backing.  It makes one harken back to the situ­ation in Iraq/Kuwait wherein Iraq was led to believe the world would not interfere at worst and even assist at best.

 

This gave the leaders an opportunity to find out who all dis­senters are, from political adver­saries to military aggressors.  It only uni­fied that portion of the New World Order.  Note the markets of the world and note that even the doubtful and hesitant helpers of the So­viets are now lined up to give, give and give to the Soviet Dictators foisting off total totalitarian dicta­torship as “Democracy”.  “Republic” was just removed from all associa­tion with the govern­ment form.  Giving ones a vote when the choice is death by hanging or death by poison is hardly a fair for-the-people way to go.  It surely is nice for the One World Dictator, however.  You will also note quite easily that the Gor­bachev who went on vacation is NOT the one who returned.

 

Oh, I think with such a “scare” that Bush will get just about ev­erything he asks for from you peo­ple and the puppets in Wash­ington.  I hope you have noted that the major rise on the stock markets is in the areas of defense industry.  All of this when the newly unem­ployed (registered) last week increased an additional 22,000—that means “increase from the prior week” so you are talking some 200,000 NEWLY (in one week) unemployed.  You already have millions out of work and an already decreasing in welfare expendi­tures for the already millions on the rolls.

 

So, what do I suggest?  Do all you can without any civil disobe­dience to retain and reclaim your constitutional laws and build what you can for a period of real hardship and an assault against the over­population of the world.

 

What happened to Yeltsin?  Please, chelas, now we all know what happened to that gentleman—remember, he too, was miss­ing for sev­eral weeks within the past months—except for OLD pic­tures of the man—the world did not see this great leader of the multitudes of Rus­sia who had formerly backed everything except Gorbachev and the new regime.  You must look at the whole of a symphony to under­stand the various refrains of same.  The groundwork for this circum­stance was laid long, long ago.  You must see that your world is lining up on the side of the physical projection and not on the side of good.

 

God wins, precious ones.  It is only that you are not yet truly aware of what that means, so we must continue with the lessons until you do, for the pendulum always swings in reverse cycle and what we leave written will be the rule book for another journey at another ex­perience.  Let us say it in this manner: “You are sent to give the spacecraft schedules and inform as to that which the ticket aboard costs and it is not a journey at this time in evolution to be martyrs but, rather, a time of physical participation in the leaving of Truth.”  We have no wish to have the books burned nor any such sensation­alism.  We would like to see you prosper through good and proper business and espe­cially through a time of depressed society.  We de­sire the exam­ple to be one of “desire to follow”—not dread of pain and agony.  Let us get our balance ful­crum stable upon God and we shall be fine.

 

We have the solution for many of the current problems for you ones in this place—within the so­ciety and utilizing all that we ad­vocate AND having security and foodstuffs, as example.  Oberli heard me and will share.  This is a time of self-responsibility and creative thinking wherein all MUST participate.  So be it.

 

I turn over the forum to Germain so that we can get some work done on our proper task today for the day is again shortened for the writ­ing because of need for a meeting.  Let us ever be lov­ing, gracious, generous, kind and compassionate one with an­other.  This becomes most diffi­cult as the bombardment of the physical impacts come upon you—but if we cannot reflect these things of God, then how can the world?

 

Probably in the next few Expresses I shall choose to go back and give you scenarios from past planning and experiences such as what was done with the MX missiles in prior world attempts for nuclear war.  If you have paid any attention to the carriers you will have seen, RIGHT NOW, MX missiles all over the United States on the move.  The carriers are usually just box­cars with huge slab sides and a top shaped like a “barn” roof.  They are usually painted a typi­cal brown or gray with few, if any, markings on the outside.  They are, however, set so that when the train is halted and the trigger pulled, the sides blast off and the missile is raised to launch angle and would be launched di­rectly from the location aboard the train.

 

This can be most uncomfortable if one or more of those missiles are launched from a town be­cause the adversary has his missiles tracked to pinpoint yours—even the ones in motion.  Every one has a Cosmo­sphere or two in attendance and this kind of con­frontation can cer­tainly cause a bit of discomfort to the township involved.  It is truly time to get informed.

 

The next plan for you of America is to work out a little scheme with the Russians to allow the Cosmospheres to give you a few demon­strations and call them space-origined from your un­friendly aliens.  This is WHY Cooper is so prodded to continue the facade of “little gray aliens” and scatter more and wilder lies about all the people in­volved in getting to the actual truth of aliens.

 

Further, there may come a time when briefly we will have to dis­continue personal contact of this nature for your protection.  That does not mean that anything will change—God goes nowhere.  How­ever, ones of the adversary’s troops are lining up to blast our mate­rial and PROVE the presence of these “little grays” holding your government hostage.  The protection will only be in­creased for you ones of God, so relax and enjoy the show—regardless of that which you are do­ing it should be done in LOVE and Joy.  There are still some real surprises in store for the ad­versary and his troops from the Lighted Realms of Source and I don’t think any of you want to miss it!  Perhaps it may be time for G.G. to contact some of his old acquain­tances who have also been threatened by this speaker, liter­ally, with death threats.

 

I believe that you will find your audiences changing greatly but we are most appreciative of those which served as launch pads and we are indeed grateful.  You are just about to begin some really excel­lent sessions and we honor our enemies who give us press.  There is no fa­cade involved; America is the chosen place of God and it is time to reclaim it so that the ones remaining can grow into proper perception as the world recovers and plays out its course of life be­fore rest.  But the order of societal structure under God, as your na­tion was idealistically projected, yet never actually experienced for evil against brother was present from onset, shall be again set as ex­ample.

 

Can it be?  Of course, it has been just such massive changes in all past periods of civilization growth.  While the nations sort of their friends and foes within and without—so, too, does God.  There is however, a large difference, HE does not watch that which the lips say—of any individ­ual—but rather, that which the heart speaks.  Man will, if uninformed or for whatever purpose, usually follow the masses which is often most unwise indeed while the heart is saying quite a dif­ferent thing.  Physical stu­pidity is not necessarily a favor to God for it most often means—in the event of purges—less bodies to serve God.

 

You are not placed there to fight wars—remember?  Wars are not of God!  Yours is to bring the WORD as promised and live with intent of God so that you are AVAILABLE for transi­tion, etc.  You do not set yourselves aside in anything beyond that which is in your Constitu­tion.  Suicide is not a very honorable thing in most instances so let us always act with wisdom in all cir­cumstances.

 

(PAUSE)

 

Germain and I have conferred here, and it is agreed that I shall do the remainder of the subject of the Humanist Ideal and Pro­gramming.  This is an excellent place to insert the information in the Journal in writing and also you may wish to include it in Ex­press material.

 

HUMANIST  MANIFESTO  I

 

I see no point in great further discussion for I believe the mate­rial speaks better for itself.  I will only remind you as you begin this in­put that GLOBALISM MEANS THE DEMISE OF AMERICA AND HENCE, THE WORLD.

 

I shall ask, Dharma, that you take this in duplication for I need no expression beyond the mate­rial physical aspect in which it was origi­nally given and then, as updated sequentially.  I believe you will see that the plan has worked to perfection and the ad­versary is in control of the human manifestation and has trapped the Souls within.  That is the freedom of which we speak—the physical is not important other than as a vehicle for use in expe­rience—’tis the soul in prison to the physical which in every ex­perience is but fleeting.  Let us quote a little brief statement made by one, Khrushchev, who said the fol­lowing in one of his sessions of “remembering”:  I suppose you could say my politi­cal education began during my boyhood in the lit­tle village of Kalinovka where I was born.  My schoolteacher there was a woman named Lydia Shchevchenko.  She was a revolutionary.  She was also an atheist.  She instilled in me my first political con­sciousness and be­gan to counteract the effects of my strict religious up­bringing.  My mother was very religious, likewise her father—my grandfather—who as a serf had been conscripted to the Tsarist Army for twenty-five years.  When I think back to my child­hood, I can re­member vividly the saints on the icons against the wall of our wooden hut, their faces darkened by fumes from the oil lamps.  I re­member being taught to kneel and pray in front of the icons with the grown-ups in church.  When we were taught to read, we read the scriptures.  But Lydia Shchevchenko set me on a path which took me away from all that.

 

Do you see?  Neither is right.  The child thought only the prayer was to the icon and the lie was visible.  The lie is the living ex­ample of that lie for that is all the “senses” can absorb.

 

It is difficult to sit and compile some sort of a list to alert ones to the problem for the humanist educationists have been infiltrating their ideas and techniques into the system for so long that they have com­pletely displaced the traditional academic methods and curriculum.  In addition, you have “bought into” their philoso­phy and methodol­ogy to such an extent that you find your­selves bankrupt for other ways to teach.  You have now passed enough generations that there are indeed only a tiny few teachers who can recall anything different in the school system.  In a sense, chelas, we are starting all over again and the material we bring seems new and radi­cal.  It is our duty to present it to you for history shall be documented for the gen­erations to come forth.

 

QUOTE:  HUMANIST  MANIFESTO  I

 

The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world.  The time is past for mere revision of traditional attitudes.  Sci­ence and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and ex­perience.  In every field of human activity, the vital movement is now in the direction of a can­did and explicit humanism.  In order that religious humanism may be better understood we, the undersigned, desire to make certain affir­mations which we be­lieve the facts of our contem­porary life demon­strate.

 

There is great danger of a final, and we believe fatal, identifica­tion of the word religion with doc­trines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century.  Religions have always been means for real­izing the highest values of life.  Their end has been accomplished through the interpretation of the total environing situa­tion (theology or world view), the sense of values resulting there­from (goal or ideal), and the technique (cult) established for realizing the satisfactory life.  A change in any of these factors results in al­teration of the outward forms of religion.  This fact explains the changefulness of religions through the centuries.  But through all changes religion itself re­mains constant in its quest for abiding val­ues, an inseparable feature of human life.

 

Today man’s larger understanding of the universe, his scientific achievements, and his deeper appreciation of brotherhood, have cre­ated a situation which requires a new statement of the means and purposes of religion.  Such a vital, fearless, and frank reli­gion capa­ble of furnish­ing adequate social goals and personal satisfactions may appear to many people as a complete break with the past.  While this age does owe a vast debt to traditional religions, it is none the less ob­vious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age.  To establish such a religion is a major necessity of the present.  It is a responsibility which rests upon this generation...

 

First:  Religious humanists regard the universe as self-exist­ing and not created.

Second:  Humanism believes that man is a part of nature and that he has emerged as the result of a continuous process.

Third:  Holding an organic view of life, humanists find that the traditional dualism of mind and body must be re­jected.

Fourth:  Humanism recognizes that man’s religious culture and civilization, as clearly de­picted by anthropology and history, are the product of a gradual development due to his in­teraction with his natural environment and with his social heritage.  The indi­vidual born into a particular cul­ture is largely molded to that culture.

Fifth:  Humanism asserts that the nature of the universe de­picted by modern science makes unacceptable any super­natural or cosmic guarantees of human values.  Obvi­ously human­ism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their rela­tion to human needs.  Reli­gion must formulate its hopes and plans in the light of the sci­entific spirit and method.

Sixth:  We are convinced that the time has passed for the­ism, deism, modernism, and the sev­eral varieties of “new thought”.

Seventh:  Religion consists of those actions, purposes, and expe­riences which are hu­manly sig­nificant.  Nothing hu­man is alien to the religious.  It includes labor, art, sci­ence, philoso­phy, love, friendship, recreation—all that is in its degree ex­pressive of in­telligently satisfy­ing human living.  The distinc­tion between the sacred and the secular can no longer be maintained.

Eighth:  Religious humanism considers the complete realiza­tion of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now.  This is the explanation of the humanist’s social pas­sion.

Ninth:  In place of the old attitudes involved in worship and prayer the humanist finds his re­ligious emotions ex­pressed in a heightened sense of personal life and in a cooper­ative effort to promote social well-being.

Tenth:  It follows that there will be no uniquely religious emo­tions and attitudes of the kind hitherto associated with belief in the supernatural.

Eleventh:  Man will learn to face the crises of life in terms of his knowledge of their natural­ness and probability.  Rea­sonable and manly attitudes will be fostered by edu­cation and sup­ported by custom.  We assume that humanism will take the path of so­cial and mental hygiene and dis­courage sentimental and unreal hopes and wishful think­ing.

Twelfth:  Believing that religion must work increasingly for joy in living, religious hu­manists aim to foster the creative in man and to encourage achievements that add to the satisfac­tions of life.

Thirteenth:  Religious humanism maintains that all associa­tions and institutions exist for the fulfillment of human life.  The in­telligent evaluation, transformation, control and direction of such associations and institutions with a view to the enhance­ment of hu­man life is the purpose and program of humanism.  Certainly religious institutions, their ritualistic forms, ecclesi­astical methods, and com­munal activities must be recon­stituted as rapidly as expe­rience allows, in order to function effectively in the mod­ern world.

Fourteenth:  The humanists are firmly convinced that the existing acquisitive and profit-moti­vated society has shown itself to be inadequate and that a radical change in methods, con­trols, and motives must be instituted.  A so­cialized and cooperative eco­nomic order must be estab­lished to the end that the equi­table distribution of the means of life be possible.  The goal of humanism is a free and universal society in which people vol­untarily and intelli­gently cooperate for the common good.  Human­ists demand a shared life in a shared world.

Fifteenth and last:  We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from it; and (c) endeavor to establish the condi­tions of a satisfactory life for all, not merely for the few.  By this posi­tive morale and inten­tion humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.

 

So stand the thesis of religious humanism.  Though we con­sider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind.  Man is at last becoming aware that he alone is responsible for the realiza­tion of the world of his dreams, that he has within himself the power for its achievement.  He must set in­telligence and will to the task.

Signed:

 

J.A.C. Fagginer Auer, E. Burdette Backus, Harry Elmer Barnes, L.M. Birkhead, Ray­mond B. Bragg, Edwin Arthur Burtt, Ernest Caldecott, A.J. Carlson, John Dewey, Al­bert C. Dieffen­bach, John H. Dietrich, Bernard Fantus, William Floyd, F.H. Hankins, A. Eustace Haydon, Llewellyn Jones, Robert Morss Lovett, Harold P. Marley, R. Lester Mondale, Charles Francis Potter, John Herman Randall, Jr. and Cur­tis W. Reese.

END OF QUOTING.

 

Now, as you read over this which was projected in 1933 you will not find great and magnifi­cent gaps in growth and truth of the situation which was already under way.  It was the begin­ning of integration with the Communist Manifesto and Protocols of the Zionist Elders of Wis­dom.  Remember, the Adversary doesn’t care how long it takes to get things aligned into his way as long as there is steady growth through three full generations for all that man HAS ARE HIS “SENSES” BY WHICH TO GUIDE HIS DIRECTION.  So, let us write on and see how things begin to take on more form.  Let us move about forty years forward from 1933 and see about the:

 

HUMANIST  MANIFESTO  II

 

QUOTE:

 

PREFACE: It is forty years since Humanist Manifesto I ap­peared.  Events since then make that earlier statement far too optimistic.  Naziism has shown the depths of brutality of which human­ity is ca­pable.  Other totalitarian regimes have suppressed human rights without ending poverty.  Science has sometimes brought evil as well as good.  Recent decades have shown that inhuman wars can be made in the name of peace.  The begin­nings of police states, even in democratic so­cieties, widespread government espionage, and other abuses of power by mili­tary, political and industrial elites, and the continuance of unyielding racism, all present a dif­ferent and difficult social outlook.  In various societies, the demands of women and mi­nority groups for equal rights effectively challenge our generation.

 

As we approach the twenty-first century, however, an affirma­tive and hopeful vision is needed.  Faith, commensurate with advancing knowledge, is also necessary.  In the choice between de­spair and hope, humanists respond in this Humanist Manifesto II with a posi­tive declaration for times of uncertainty.

 

As in 1933, humanists still believe that traditional theism, espe­cially faith in the prayer-hearing God, assumed to love and care for per­sons, to hear and understand their prayers and to be able to do something about them, is an unproven and outmoded faith.  Salva­tionism based on more affir­mation, still appears as harmful, divert­ing people with false hopes of heaven hereafter.  Reason­able minds look to other means for survival.

 

Those who sign Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways.  This statement is, however, reaching for vi­sion in a time that needs direction.  It is social analysis in an effort at consen­sus.  New state­ments should be developed to supersede this, but for today it is our conviction that humanism offers an alternative that can serve present-day needs and guide humankind to­ward the future.  Signed:

 

PAUL KURTS, Editor; EDWIN H. WILSON, Editor Emeritus

THE HUMANIST

The next century can be and should be the humanistic century.  Dramatic scientific, technologi­cal, and ever-accelerating social and political changes crowd our awareness.  We have virtually con­quered the planet, explored the moon, overcome the natural limits of travel and communica­tion: we stand at the dawn of a new age; ready to move farther into space and perhaps inhabit other planets.  Using technology wisely, we can control our en­vironment, con­quer poverty, markedly reduce disease, extend our life span, significantly modify our behav­ior, alter the course of human evolution and cul­tural development, unlock vast new powers, and provide humankind with unparalleled opportunity...

 

The future is, however, filled with dangers.  In learning to apply the scientific method to na­ture and human life, we have opened the door to ecological damage, overpopulation, dehu­manizing institutions, totalitarian repression, and nuclear and biochemical disaster.  Faced with apocalyp­tic prophesies and doomsday sce­narios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat.

 

Traditional moral codes and newer irrational cults both fail to meet the pressing need of today and tomorrow.  False “theologies of hope” and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities.  They separate rather than unite peoples.

 

Humanity, to survive, requires bold and daring measures.  We need to extend the uses of scien­tific method, not renounce them, to fuse reason with compassion in order to build con­structive so­cial and moral values.

 

Confronted by many possible futures, we must decide which to pur­sue.  The ultimate goal should be the fulfillment of the po­tential for growth in each human personality—not for the fa­vored few, but for all of humankind.  Only a shared world and global measures will suffice.

 

A humanist outlook will tap the creativity of each human being and provide the vision and courage for us to work together.  This out­look emphasizes the role human beings can play in their own spheres of action.  The decades ahead call for dedicated, clear-minded men and women able to marshal the will, intelli­gence, and cooperative skills for shaping a desirable fu­ture.  Humanism can provide the purpose and inspiration that so many seek; it can give per­sonal meaning and significance to human life.

 

Many kinds of humanism exist in the contemporary world.  The va­rieties and emphasis of natu­ralistic humanism include “scientific”, “ethical”, “democratic”, “religious”, and “Marxist” human­ism.  Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical cul­ture, and lib­eral religion all claim to be heir to the hu­manist tradition.  Humanism traces its roots from an­cient China, classical Greece and Rome, through the Renaissance and the En­lightenment, to the scientific revolution of the modern world.  But views that merely reject theism are not equivalent to humanism.  They lack commitment to the pos­itive belief in the possibilities of hu­man progress and to the val­ues central to it.  Many within religious groups, believing in the fu­ture of humanism, now claim humanist credentials.  Human­ism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic per­sonalities, dog­matic creeds, and ritual customs of past religions or their mere negation.

 

We affirm a set of common principles that can serve as a basis for united action—positive prin­ciples relevant to the present hu­man con­dition.  They are a design for a secular society on a planetary scale.

 

For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direc­tion for satisfying survival.

 

RELIGION

 

First:  In the best sense, religion may inspire dedication to the high­est ethical ideals.  The culti­vation of moral devotion and creative imagination is an expression of genuine “spiritual” experi­ence and aspiration.

 

We believe, however, that traditional dogmatic or authoritarian reli­gions that place revelation, God, ritual, or creed above hu­man needs and experience do a disservice to the human species.  Any ac­count of nature should pass the tests of scientific evi­dence; in our judgment, the dogmas and myths of traditional re­ligions do not do so.  Even at this late mandate in human his­tory, certain elemen­tary facts based upon the critical use of sci­entific reason have to be restated.  We find insufficient evidence for belief in the existence of a supernatural; it is either mean­ingless or irrelevant to the question of the survival and fulfill­ment of the human race. As non-theists, we begin with humans not God, nature not deity.  Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the nat­ural.

 

Some humanists believe we should reinterpret traditional reli­gions and reinvest them with meanings appropriate to the current situation.  Such redefinitions, however, often perpetuate old de­pendencies and escapisms; they easily become obscurantist, im­peding the free use of the intellect.  We need, instead, radically new human purposes and goals.

 

We appreciate the need to preserve the best ethical teachings in reli­gious traditions of hu­mankind, many of which we share in common.  But we reject those features of traditional re­ligious morality that deny humans a full appreciation of their own po­tentialities and responsi­bilities.  Tra­ditional religions often offer solace to humans, but, as often, they inhibit humans from help­ing themselves or experi­encing their full potentialities.  Such in­stitutions, creeds, and rituals often im­pede the will to serve oth­ers.  Too often traditional faiths encourage depen­dence rather than independence, obedience rather than affirmation, fear rather than courage.  More recently they have generated con­cerned social action, with many signs of relevance ap­pearing in the wake of the “God Is Dead” theologies.  But we can discover no divine purpose or providence for the human species.  While there is much that we do not know, humans are responsible for what we are or will become.  No deity will save us; we must save ourselves.

 

[Hatonn: As we move through here, please take note of the most subtle use of that which is TRUTH and swinging it into a negative aspect in practice.  This is not the concept of “save self” that is TRUTH; this a full intent to separate the human from God in to­tal.]

 

Second:  Promises of immortal salvation or fear of eternal damnation are both illusory and harmful.  They distract humans from present concerns, from self-actualization, and from recti­fying social injus­tices.  Modern science discredits such historic concepts as the “ghost in the ma­chine” and the “separable soul”.  Rather, science affirms that the human species is an emer­gence from natural evolutionary forces.  As far as we know, the total personality is a function of the biological organism transacting in a social and cultural context.  There is no credible evidence that life survives the death of the body.  We continue to exist in our progeny and in the way that our lives have influenced others in our culture.

 

Traditional religions are surely not the only obstacles to human progress.  Other ideologies also impede human advance.  Some forms of political doctrine, for instance, function reli­giously, re­flecting the worst features of orthodoxy and authoritarianism, espe­cially when they sacrifice in­dividuals on the altar of Utopian promises.  Purely economic and political view­points, whether capi­talist or communist, often function as religious and ideologi­cal dogma.  Although humans undoubtedly need economic and political goals, they also need creative val­ues by which to live.

ETHICS

 

Third:  We affirm that moral values derive their source from human experience.  Ethics is au­tonomous and situational, need­ing no theo­logical or ideological sanction.  Ethics stems from human need and interest.  To deny this distorts the whole basis of life.  Human life has mean­ing because we create and develop our futures.  Happiness and the creative realization of hu­man needs and desires, individually and in shared enjoyment, are continuous themes of hu­manism.  We strive for the good life, here and now.

 

The goal is to pursue life’s enrichment despite debasing forces of vulgarization, commercializa­tion, bureaucratization, and de­humanization.

 

Fourth:  Reason and intelligence are the most effective instru­ments that humankind possess.  There is no substitute; neither faith nor passion suffices in itself.  The controlled use of scien­tific methods, which has transformed the natural and social sci­ences since the Re­naissance, must be extended further in the solution of human prob­lems.  But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue.  Nor is there any guarantee that all prob­lems can be solved or all questions answered.  Yet critical intel­ligence, infused by a sense of hu­man caring is the best method that humanity has for re­solving problems.  Reason should be bal­anced with compassion and empathy and the whole person fulfilled.  Thus, we are not advocat­ing the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feel­ing and love.  As science pushes back the boundary of the known, man’s sense of wonder is continually renewed, and art, po­etry, and music find their places, along with religion and ethics.

 

THE  INDIVIDUAL

 

Fifth:  The preciousness and dignity of the individual person is a central humanist value.  Indi­viduals should be encouraged to re­alize their own creative talents and desires.  We reject all re­ligious, ideo­logical, or moral codes that denigrate the individual, suppress free­dom, dull in­tellect, dehumanize personality.  We believe in maxi­mum individual autonomy consonant with social re­sponsibility.  Al­though science can account for the causes of behavior, the possibili­ties of indi­vidual freedom of choice exist in human life and should be increased.

 

Sixth:  In the area of sexuality, we believe that intolerant atti­tudes, often cultivated by ortho­dox religions and puritanical cultures, un­duly repress sexual conduct.  The right to birth con­trol, abortion, and divorce should be recognized.  While we do not approve of ex­ploitive, denigrating forms of sexual expres­sion, neither do we wish to prohibit, by law or social sanc­tion, sexual be­havior between con­senting adults.  The many varieties of sexual exploration should not in them­selves be considered “evil”.  Without countenancing mindless permissiveness or un­bridled promis­cuity, a civilized society should be a tolerant one.  Short of harming others or compelling them to do likewise, in­dividuals should be permitted to express their sexual pro­clivities and pursue their life-styles as they desire.  We wish to culti­vate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which inti­macy, sensitivity, respect, and honesty in interpersonal rela­tions are encouraged.  Moral education for children and adults is an important way of developing awareness and sex­ual maturity.

 

DEMOCRATIC  SOCIETY

 

Seventh:  To enhance freedom and dignity the individual must expe­rience a full range of civil liberties in all societies.  This in­cludes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, reli­gious liberty, freedom of association, and artistic, scientific, and cultural freedom.  It also includes a recog­nition of an individual’s right to die with dignity, euthanasia, and the right to suicide.  We op­pose the in­creasing invasion of privacy, by whatever means, in both totalitarian and demo­cratic societies.  We would safeguard, ex­tend, and implement the principles of human freedom evolved from the Magna Carta to the Bill of Rights of Man, and the Universal Declaration of Human Rights.

 

Eighth:  We are committed to an open and democratic society.  We must extend participatory democracy in its true sense to the econ­omy, the school, the family, the workplace, and volun­tary associa­tions.  Decision-making must be decentralized to include widespread involvement of people at all levels—social, political, and economic.  All persons should have a voice in develop­ing the values and goals that determine their lives.  Institutions should be responsive to ex­pressed desires and needs.  The con­ditions of work, education, de­votion, and play should be hu­manized.  Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum.  Peo­ple are more important than decalogues, rules, pro­scriptions, or reg­ulations.

 

Ninth:  The separation of church and state and the separation of ide­ology and state are impera­tives.  The state should encourage maxi­mum freedom for different moral, political, religious, and social values in society.  It should not favor any particular reli­gious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propa­ganda or oppression, par­ticularly against dissenters.

 

Tenth:  Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life.  Hence the door is open to alter­native economic sys­tems.  We need to democratize the economy and judge it by its re­sponsiveness to human needs, testing results in terms of the common good.

 

Eleventh:  The principle of moral equality must be furthered through elimination of all discrimi­nation based upon race, reli­gion, sex, age, or national origin.  This means equality of op­portunity and recogni­tion of talent and merit.  Individuals should be encouraged to con­tribute to their own betterment.  If unable, then society should pro­vide means to satisfy their basic eco­nomic, health and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income.  We are concerned for the welfare of the aged, the in­firm, the disadvan­taged, and also for the outcasts—the mentally retarded, aban­doned, or abused children, the handi­capped, prison­ers, and ad­dicts—for ALL who are neglected or ignored by society.  Prac­ticing humanists should make it their vocation to humanize per­sonal relations.

 

We believe in the right to universal education.  Everyone has a right to the cultural opportu­nity to fulfill his or her unique ca­pacities and talents.  The schools should foster satisfying and pro­ductive living.  They should be open in all levels to any and all, the achievement of excel­lence should be encouraged.  Inno­vative and experimental forms of education are to be wel­comed.  The energy and idealism of the young deserve to be appreciated and channeled to con­structive purposes.

 

We deplore racial, religious, ethnic, or class antagonisms.  Al­though we believe in cultural diver­sity and encourage racial and ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an inte­grated community where people have a maximum opportunity for free and voluntary association.

 

We are critical of sexism or sexual chauvinism—male or female.  We believe in equal rights for both women and men to fulfill their unique careers and potentialities as they see fit, free of in­vidious discrimi­nation.

 

WORLD  COMMUNITY

 

Twelfth:  We deplore the division of humankind on nationalistic grounds.  We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and move toward the building of a world community based upon transnational fed­eral government.  This would ap­preciate cultural pluralism and diversity.  It could not exclude pride in national ori­gins and accomplishments nor the handling of regional problems on a re­gional ba­sis.  Human progress, however, can no longer be achieved by focusing on one section of the world.  Western or East­ern, developed or underdevel­oped, for the first time in human his­tory, no part of humankind can be isolated from any other.  Each person’s future is in some way linked to all.  We thus reaffirm a commitment to the build­ing of a world community, at the same time recognizing that this commits us to some hard choices.

Thirteenth:  This world community must renounce the resort to vio­lence and force as a method of solving international disputes.  We believe in the peaceful adjudication of differences by in­ternational courts and by the development of the arts of negotia­tion and com­promise.  War is obsolete.  So is the use of nu­clear, biological, and chemical weapons.  It is a planetary imper­ative to reduce the level of military expenditures and turn these savings to peaceful and people-ori­ented uses.

 

Fourteenth:  The world community must engage in cooperative planning concerning the use of rapidly depleting resources.  The planet Earth must be considered a single ecosystem.  Ecologi­cal damage, resource depletion, and excessive population growth must be checked by interna­tional concord.  The cultivation and conserva­tion of nature is a moral value; we should per­ceive our­selves as inte­gral to the sources of our being in nature.  We must free our world from needless pollution and waste, respon­sibly guarding and creating wealth, both natural and hu­man.  Ex­ploitation of natural resources, uncurbed by social con­science, must end.

 

Fifteenth:  The problems of economic growth and development can no longer be resolved by one nation alone; they are world­wide in scope.  It is the moral obligation of the developed na­tions to provide—through an international  authority that safe­guards human rights—massive technical, agricultural, medical and economic assistance, in­cluding birth control techniques to the developing portions of the globe.  World poverty must cease.  Hence extreme dispropor­tions in wealth, income, and economic growth should be reduced on a worldwide basis.

 

Sixteenth:  Technology is a vital key to human progress and de­velopment.  We deplore any neo-romantic efforts to condemn indis­criminately all technology and science or to counsel re­treat from its further extension and use for the good of humankind.  We would re­sist any moves to censor basic scientific research on moral, political, or social grounds.  Technology must, how­ever, be carefully judged by the consequences of its use; harm­ful and destructive changes should be avoided.  We are particu­larly disturbed when technology and bureaucracy control, manipu­late, or modify human beings with­out their consent.  Technological feasibility does not imply so­cial or cultural desir­ability.

 

Seventeenth:  We must expand communication and transporta­tion across frontiers.  Travel re­strictions must cease.  The world must be open to diverse political, ideological, and moral view­points and evolve a worldwide system of television and radio for information and educa­tion.  We thus call for full international cooperation in culture, science, the arts, and technol­ogy across ideological borders.  We must learn to live openly together or we shall perish to­gether.

 

HUMANITY  AS  A  WHOLE

 

In closing: The world cannot wait for a reconciliation of com­peting political or economic sys­tems to solve its problems.  These are the times for men and women of good will to further the build­ing of a peaceful and prosperous world.  We urge that parochial loyalties and inflexible moral and religious ideologies be transcended.  We urge recognition of the common humanity of all people.  We further urge the use of reason and compassion to produce the kind of world we want—a world in which peace, prosperity, freedom, and happiness are widely shared.  Let us not abandon that vision in despair or cow­ardice.  We are re­sponsible for what we are or will be.  Let us work together for a humane world by means commensurate with humane ends.  De­structive ideological differences among communism, capi­talism, socialism, conservatism, liberalism, and radicalism should be overcome.  Let us call for an end to terror and hatred.  We will sur­vive and prosper only in a world of shared humane values.  We can initiate new di­rections for humankind; ancient rivalries can be super­seded by broad-based cooperative ef­forts.  The commitment to tol­erance, understanding, and peaceful negotia­tion does not neces­sitate revolutionary forces.  The true revolu­tion is occurring and can con­tinue in countless non-violent ad­justments.  But this en­tails the will­ingness to step forward onto new and expanding plateaus.  At the present juncture of history, commitment to all humankind is the highest commitment of which we are capable; it transcends the nar­row allegiances of church, state, party, class, or race in moving to­ward a wider vi­sion of human potentiality.  What more dar­ing a goal for hu­mankind than for each person to become, in ideal as well as practice, a citizen of a world community.  It is a classical vi­sion; we can now give it new vitality.  Humanism thus inter­preted is a moral force that has time on its side.  We believe that humankind has the potential intelligence, good will, and cooper­ative skill to implement this commitment in the decades ahead.

 

We, the undersigned, while not necessarily endorsing every de­tail of the above, pledge our gen­eral support to Humanist Mani­festo II for the future of humankind.  These affirmations are not a final credo or dogma but an expression of a living and grow­ing faith.  We invite others in all lands to join us in further de­veloping and working for these goals.

 

[The listed signers will be herein deleted but can be made avail­able.  There are three pages in the list and it is very time and space con­suming to list them all.]

 

END OF QUOTING

 

What EXACTLY did this say?  I thought not.  Go back and reread it and then you can tell me EXACTLY what it says and means?  Thank you.  It DOES say everything and absolutely NOTHING.  Does it not remind you of something out of ALICE IN WONDERLAND?  SURELY THIS IS NOT THE SAME CIVILIZATION OF HU­MANS I HAVE ENCOUN­TERED!  FURTHER, YOU CAN AC­COMPLISH THE SAME GOALS OF BALANCE AND HAR­MONY (WHICH THIS WILL DO NOTHING TO ENHANCE AND EVERY­THING TO DE­STROY) BY FOLLOWING THE COMMANDMENTS OF GOD AND THE BALANCE OF THE CREATION—THE NATURAL LAWS OF CREATION (NATURE).  DOES ANYONE ACTUALLY THINK YOU WILL BRING HAR­MONY, TRUTH, BAL­ANCE AND LIVE HAPPILY EVER-AFTER BY DELETING GOD FROM THE EQUA­TION?  DO YOU THINK THE WOULD-BE KINGS (ELITE BANKERS) WILL LEAVE YOU ALONE IN ALL THIS WONDROUS HAR­MONY AND WORLD COMMUNITY?

 

IT IS TRULY SERIOUS, CHELAS, AND IT IS TIME YOU AWAKENED.  THE SIGNA­TORIES ON THIS DOCUMENT ARE PREDOMINANTLY (98%) PROFESSORS OF ED­UCATION.

 

Dharma, there is no time to continue this at this sitting.  How­ever, before this goes to press we must add the checklist in analysis of the traditional belief system of Biblical Law (as pre­sented, suffices) ver­sus the comprehensive belief system of Hu­manism.  You will find it interesting if nothing more.

 

You must understand that I get loads of nasty slings and arrows from ones who say, “Well, al­right for the Communists, the Protocols and those sorts of things—WE have come up with the perfect answer—The Humanist Teachings.”

 

NOT ONLY DOES GOD ASK YOU TO BECOME TOTALLY IN­FORMED BUT IS VERY HAPPY TO SUPPLY YOU WITH THE INFORMATION.  GOD ENCOURAGES ALL IN­FORMATION FOR IT ONLY CAUSES TRUTH TO MAKE ITSELF PRESENT AND IN­DISPUTABLE ON ITS OWN MERIT.  BUT YOU HAVE TO READ CAREFULLY ALL OF IT, NOT JUST THE POR­TIONS YOU WANT TO CHOOSE.  It is much like the bills which go before Congress—portions are heinous while perhaps one tiny portion is worthy and yet to have one you are forced to have them ALL.  MAN CANNOT HAVE IT ALL FOR I BE­LIEVE YOU WILL NOTE—IT ALL SUMS UP TO “TAKING” AND NEVER THROUGH “GIVING”.  SO BE IT.

 

I need to have the floor briefly at this afternoon’s meeting for there is serious intent to begin right away to utilize the Cosmo­spheres in an attempt to bring the whole world into unity in de­fense of the planet.  This is WHY ones like Cooper must get more and more ag­gressive and ex­cessive in denouncement of Truth.  This is to be the unifying thrust now, into one world control (against a common en­emy which is already invented and ready for the presentation).  This roller-coaster is just about to pick up speed and become even more interesting.  Cooper is sent forth on a mission of disinformation re­garding aliens and it is my objection to his conclu­sions which is causing him to react so incredibly foolishly—the time is upon you and he knows it.  He must act rapidly, even if it requires outright lies, to maintain attention.  Yes, I believe, George, that it is time to bring the true questioners of the alien command into some attention.  What they plan to do to bring you into belief and control is hor­rendous in­deed.  Thank you for a long session, Dharma—but “time” grows so short.

 

Adonai.

Nov. 7, 2011

http://fourwinds10.com/journals/pdf/J036.pdf