Imre von Soos's Page

MY ESSAYS

Fundamental Misconceptions

Imre von Soos © 1984, 1987, 1995,

(from my book: Nascetur Homo Planetaris)

In spite of many academics' exclamation to the contrary, I strongly suggest that man is not only not the "lord of the universe", he is not even the lord of his little himself, and is no more the master of this poor planet than are a few billion cancer virus infected cells the masters of a living organism they are parasitically overrunning, exploiting, and slowly but surely regressing and finally annihilating.
"The moon is ours!" – were the headlines of the newspapers announcing the first moon-landing – "we have conquered space", "man demonstrated his hegemony over the forces of nature".
These bombastic statements were not less absurd, and not less ridiculous than if a baboon would have uttered the same in the name of the primates. Ridiculous: would it not be the sorrowful portrait of a narcissistic mass that places the possessive pronoun to all and everything it beholds, and claims co-authorship to its greats' – who are, in fact, its segregants – achievements, who themselves – I am certain – would never use the words "ours" or "conquered", unless in connection with their own anxieties and ignorance.
I am amazed with the mental blockage, the cognitive dissonance of people whose analytic minds can detect the minutest nuances, but are unable to differentiate between fundamentally opposed characteristics when Homo sapiens happens to be the object. Even Arthur Koestler, for whom I have the highest regard, whose brilliant wide-angle views have synthetized apparently disparate phenomena, writes in the prologue of his "Janus": "The most striking indication of the pathology of our species is the contrast between its unique technological achievements, and its equally unique incompetence in the conduct of its social affairs. We can control the motion of satellites orbiting distant planets, but cannot control the situation in Northern Ireland. Man can leave the earth and land on the moon, but cannot cross from East to West Berlin. Prometheus reached out for the stars with an insane grin on his face and a totem symbol in his hand."
I propose that the "unique technological achievements", and the ability to "control the motions of satellites orbiting distant planets" and to "leave the earth and land on the moon" are those of a few, utterly atypical segregants, and not of "our species" as a homogeneous whole, which, however, can undoubtedly boast of its "unique incompetence in the conduct of its social affairs", of its inability to "control the situation in Northern Ireland", and its base tyrannical tendencies that prevented the "crossing from East to West Berlin" for four and a half decades. Prometheus was – and is – a unique individual, chained – by the great majority of our species "with the insane grin and the totem symbol" – to a rock in the Caucasus, and to many other rocks all over this planet, for daring to "reach out for the stars", but who "reins and triumphs over his own misery and the vain revenge" (Shelley), and, constantly regenerating himself from the vulture-wounds, keeps on disseminating his heavenly fire.
e.e. cummings writes of an old college chum of his being instructed by a sub-sub-editor of a magazine possessing the largest circulation on earth, about the "The Three Rules" of writing, one of which – being relevant to this subject – I reproduce here: ". . every article we publish must convince any reader of the article that he or she could do whatever was done by the person about whom the article was written. Suppose (for instance) you were writing about Lindbergh, who had just flown the Atlantic ocean for the first time in history, with nothing but unlimited nerve and a couple of chicken (or ham was it?) sandwiches ... you'd impress upon your readers' minds, over and over again, the fact that (after all) there wouldn't have been anything extraordinary about Lindbergh if he hadn't been just a human being like every single one of them." (By the way, the chum naturally – or unnaturally – thanked and declined.)
Against this brainwashing through flattery (that, incidentally, I cannot offer anybody in my books), and against reducing all excellence to the vulgar average (or to the average of the vulgar), Descartes comes to my mind stating that "we shall not become mathematicians, even if we know by heart all the proofs that the others have elaborated, unless we have an intellectual talent that fits us to resolve difficulties of that kind. Neither, though we have mastered all the arguments of Plato and Aristotle, if we have not the capacity for forming a solid judgement on these matters, shall we become philosophers." Paraphrased to fit into the context of my arguments (where it has key-relevance), my Cartesian parastatement – expressing a Natural Law – sounds thus: "No individual organism shall reach an evolutionary state, even if he possesses and enjoys all the material benefits characteristic to that state, that the others have conceived and elaborated, unless he has an intellectual talent that fits him to conceive and elaborate them, to resolve related difficulties and form solid judgements on these matters."
"For only the man – as Lama Govinda has put it – who has conquered, gained this world spiritually, whose consciousness has reached this stage of knowledge, is capable of using sensibly the forces derived from it without misusing their power. Only such a one is entitled to use them. This discrepancy between perfection and power of the means created from a higher dimension of knowledge and the level of consciousness of those using them, must in the end result in schizophrenic civilization in which man no longer controls these means because he no longer understands the power at his disposal. He then resembles the magician's disciple who is no longer able to hold in check the powers which he has conjured up, because he is not related to their nature, he does not really know them." Only after the complete knowledge and understanding of his actual world is an individual qualified to transcend it, proceeding to the next one.
The way of existence belonging to a superior dimension of consciousness cannot be understood with the mental tools available on an inferior level, which is why scientists and philosophers, using the logic of present day physics and the building stones of earthly material existence, fail to solve metaphysical problems, which are, by their very nature, related to the superior dimensions.
This, no doubt, refers to intellectual activity, but then evolution is in all its manifestations an intellectual affair, where logic and creativity are exercised towards reaching higher life-efficiency, higher life-values, more differentiated consciousness and the increasing of the faculties of logic and creativity, resulting in its own continuous geometrical escalation. Ergo, beating another, or being able to kill it are emphatically no criteria in evolutionary comparison, just as destruction and annihilation prove no superiority. Very much to the contrary: these acts, being degrading only for the destroyer, point to life-negation; and nothing that is not confirmative can be syntropic, and nothing that is not syntropic is worth a very good god damn.

Jehovah buried, Satan dead,
do fearers worship Much and Quick;
badness not being felt as bad,
itself thinks goodness, what is meek;
obey says toc, submit says tic,
Eternity's a Five Year Plan:
if Joy with Pain shall hang in hock
who dares to call himself a man?

go dreamless knaves on shadows fed,
your Harry's Tom, your Tom is Dick;
while Gadgets murder squawk and add,
the cult of Same is all the chic;
by instruments, both span and spic,
are justly measured Spic and Span:
to kiss the mike if Jew turn kike
who dares to call himself a man?

loudly for Truth have liars pled,
their heels for Freedom slaves will click;
where Boobs are holy, poets mad,
illustrious punks of Progress shriek;
when Souls are outlawed, Hearts are sick,
Hearts being sick, Minds nothing can:
if Hate's a game and Love's a fuck
who dares to call himself a man?

King Christ, this world is all aleak;
and lifepreservers there are none:
and waves which only He may walk
Who dares to call Himself a man.

e.e.cummings

*******************************************************************************

The Integrarchic Society Imre von Soos © 1987, 1995, 2004, 2006


Brotherhood is a mutual, natural feeling and relationship, born out of and founded in the individual, and is based on positive characteristics. Being so, it cannot be organized or ‘collectivized’ into existence. Collectivization is not, and never has been, for the sake of brotherhood, but for the sake of control; control in order to exercise coercive power, should that be political, economic, military or ecclesiastical. If exercised by one on the many, by a few on the many, or by the many on the few, is irrelevant: it involves coercion and exploitation, ergo it is abominable. Follows that the questions of the social scientists: where should power be vested, and to what extent should power be decentralized, are not valid. Because power, wherever it is vested, is unilateral, constraining and – from the point of view of those on whom it is exercised – central. Evidently, the correct solution of the few aeons old inhuman predicament, that is culminating now in the already disorganized state, lies not in the changing of power-relations, but in the removal of power (kratos) from any relationship at all; in the complete rejection of a somatotonic mentality and the development of the cerebrotonic one; in the rejection of any collectivization for the sake of control and power, and the adoption of individualization for the sake of freedom and co-operation.
Individualism is in fact holism, and its system is the Integrarchic System of the Natural Order, where every fraction is an integer that is complete in its own right, and an integral part that is of and essential to the whole. It means integrity within integrality.
In a system of individual co-operation, where every symbiotic association is formed around an objective that is particular to its constituents and has its own psycho-physical existence, politics, political parties or political systems make absolutely no sense. Should an objective develop to a higher complexity offering diverse specializations, new associations will form themselves around each specialization naturally and spontaneously. Based on the individual inclination of each constituent, without ‘majority decision’ ever entering into the process. This differentiation results in greater variety, which is a natural evolutionary tendency.
Analogously, nations, borders and governments become also obsolete. This does not mean that a central world government, world-organization and world-bureaucracy – representing the total, homogenized and globalized humanity – is replacing them all: an integrated system that is self-sufficient within every order of its differentiation, needs no government, and especially not a super-centralized one. Besides, a ‘common human denominator’ makes absolutely no sense, just as ‘humanity’ as an ecological unit makes absolutely no sense either.
Humanity – Homo sapiens – is a biological classification referring to the most heterogeneous species of this planet. It doesn’t represent a biological unit. It is not a holon, nowhere does it fit into the integrarchic system model, and is no more a natural aggregate than are all the males or females of the species, or are age groups or racial types for that matter. The same goes for the political classification of those of the species Homo sapiens, who happen to live within the same arbitrarily set political boundaries, and whose pseudo-unity is expressed only in occasional collective aggressions against other pseudo-unities; under which sign every inter-territorial commercial exchange and athletic competition is turned into a chauvinistic, aggressive affair; and which concept permits intra-territorial control and exploitation of all its inhabitants, be it human, animal, vegetal or mineral. None fits the definition of the holon: none is natural.
Any future human development possibility (even survival possibility) must be contemplated from the point of how it fits into the Natural Order according to its integrarchic system. Its principal sphere is biological in its whole psycho-physical concept, denominated as the ‘planetary biosphere’ with its main relevant quasi-self-sufficient differentiations of ‘major ecological community’ and the ‘single human individual’. Both are concrete psycho-physical organisms, autonomous holons in their own right, in which sense they are both individuals, as discussed and defined in various parts of the books. Within these stations fit spatially the diverse forms and stages of their biological and social developments in free association and organization, remembering that social development is also a biological development, and that it must harmonize within the biological sphere.
Healthy human individuals – in this study the basic biological and social units – combine into a great variety of social holons, including reproductional, educational, sanitational, cultural, scientific (which includes research and technology of philosophy, psychology, biology and physics), productional, communal, communicational, commercial and recreational holons. Healthy and individual are fundamental criteria, and refer to mental qualities, supported by corresponding physical constitution. I have to emphasize strongly this holonness, for it is the very criterion that separates human past and present from human future, and is the very sine qua non for any planetary future at all.

In what follows I will present a social system that – I believe – would be natural, and also worthy to be called human, and where the ‘going back to nature’ does not mean the caves, but natural mentality. It is a system, where all relationships are bilateral – and consequently harmonious –, and where majority decisions melt into consensus over matters that concern directly the community level at which it is made, and has repercussions directly, and quasi exclusively on those who have made the decision. I will describe it not in the future tense but in the present one; not as a prophecy but as a dream, for dreams have more persistence to come true than prophecies do.

The parenthood family is the holon of reproduction, and the alimentation and education of the offsprings, where education includes the formation of personality, values and identities, and the transmission of knowledge and culture. The reproduction is biological, the alimentation and education are social functions. They are inseparable and are the functions of the family. That without reproduction there is nobody to aliment or educate, is obvious to everybody; that without alimentation and education possibilities there should be no reproduction, to few. Being obvious, however, to all the other higher animals and many other vertebrates, there is a reasonable hope that it will become so also to humans, at least to those who will want to continue as such. In all nature these responsibilities are vested in the family, as the unique forum suitable and capable to fulfil them. Whether this family consists of a female and her offsprings, or the male also forms part of it, or family groups are formed for the purpose of mutual co-operation on the field of raising the offsprings, its fundamental roles, duties and privileges remain incontestable, as there is no other natural social form that could – even if partially – replace it. All substitutions have failed.
It has to be stressed that what is irreplaceable is the parenthood family, the social unit of procreation, formed with the responsible decision of producing and rearing a child as an individual for its own sake, and terminated with the coming of age – the becoming independent – of that same child. The family with more children represents as many units of roles, duties and privileges, which were detailed in the previous chapter. This form makes it a natural unit, a special emphasis still falling on ‘for its own sake’, because the explosive procreation of ‘economic assets’ and ‘camouflaged slavery’, discussed earlier and practised – within whole Nature – exclusively by the naked ape without essence, is neither a social unit, nor is it parenthood.
The aim of parenthood to produce independent individuals, and the fact that there can (and should) be as many individuals as there are people, renders the parents as the only legitimate authorities – and also the only responsible ones – concerning the raising of the child, and also as sovereigns concerning his person, against any outside claim in these respects, which – incidentally – cannot (or shouldn't) even arise. The same aim implies, that parent relationship towards the child should be co-operative and educative and not authoritarian, for love and respect can only be generated and gained, never imposed on. The co-operative assistance to this is rendered by the various teaching institutions on the base of the previously described knowledge exchange principle, these being specialized holons in their own rights, their existence depending on their own value within their own field.
To the teaching institutions the medical or health institutions can be added under the same term of support and relationship to the child, the individual and the family they form. Medical science is there to ensure, through pre-conceptional and pre-natal examination and advice that only the best endowed children will be born, and then, through mostly prophylactic measures, the health of the individual. No compulsion exists to follow medical advice, but each carries the weight of his own decision: without birth-control there is no death-control either, neither social assistance.
Logically, the responsible decision of two independent individuals does not have to be ‘legitimized’, for it cannot be questioned: it is within the personal privacy of the unit they form. For this reason, the term ‘illegitimate child’ – a label as absurd as it is idiotic – cannot and doesn't exist. Similarly: infidelity, neglect and desertion can be applied only towards the child, and refer to responsibilities and duties undertaken in his respect.
Parenthood family is not a conjugal family. Parenthood can be added to the conjugal relationship. While in an ideal case they cannot be distinguished, they are and should be recognized as two different relationships; parenthood referring to the individuals' concentration on the child for the duration of his childhood, and terminating with his coming of age, and conjugal to the intimate cohabitation of two individuals for the duration of the sentiments that has brought them together. It is a relationship of independent individuals, who have no responsibilities towards each other, but whose breaking up does not remove their individual responsibilities undertaken towards the child they produced or adopted. This responsibility, as stressed before, is not reciprocal: no parents, natural or adoptive, have any claim – legal or moral – for recompensation on the man whom they have raised. Conjugal relationships being the results of free decisions of independent individuals within their personal privacy, cannot be ‘legitimized’ or ‘absolved’ by any nosy ‘third party’, and carry their own decisions, responsibilities and consequences within their own sphere. As in case of the child's birth and his education, no third party can exist to legitimize, but neither to blame: the freedom and the responsibility rests within the family unit. Abortion and the decision to die belong just as much to this personal sphere: the acts of free individuals that cannot be legislated on, for they cannot be questioned, neither criticized, nor judged.
The family does not break up with the maturity of the young: it only turns into a consanguineous one, that includes all the individual relatives drawn to it by their affinity and love. Patriarchy as a coercive, and nepotism as a corruptive force have little chance in the family of the new age. The parenthood family being autonomous and temporary as such, does not form part of any further social order, only its members do as independent individuals.
Up to now I have discussed a very wide field of relationships involving individuals, families, cohabitations, education and health, and have not find it necessary to introduce power or control in any of them in order that they should work smoothly. On the contrary: by considering them as free and self-regulating relationships of love and co-operation, and by leaving both decisions and responsibilities at their source, where they belong, any possibility of coercion, corruption and exploitation has been removed.

The term human community defines, in this context, the social co-operative organization of human coexistence. It is of various spheres, each forming part of the corresponding natural biological order. Its foundation unit it the independent individual, and its main, quasi-self-contained unit of a higher order the major human community, representing the natural human population of a major ecological community, that is at the level of survival for its constituents. The community holons function as the emotion- and personal relation-free autonomous development and administrative organizations of common interests, where everything is attended at the level of its problem, each sphere establishing and maintaining its own order as a quasi-self-contained intermediate unit.

The community of the first order, the family group, is formed by 20 to 50 individuals or families living in the same street or block. Each group attends in conjoint action to their first order community property, which includes everything that is particular to that one community: the creation and maintenance of their common areas, streets, gardens, services, sanitation, order, safety and general aesthetics.
Cleanliness, health, order, safety and general aesthetics are within the rights of personal privacy of each individual, which implies his respect for these rights of any other individual. The polluting of ground- and surface waters, the air, and the sound-, smell- and visual pollutions are disrespects of everybody else's rights, for even if their sources may be within one's own property, their effects are not. These acts do not represent the exercising of liberty, but of anarchy.
Assuming that each first order community is formed by individuals of reasonably close cultural levels, tastes and aesthetic values – which is the primary condition of the formation of this community anyway – the co-operation and the correct autonomous management of the community at that level is assured.
While feeding is a completely individual affair, housing is already a community one. While the creation and compliance with building laws related to safety and quality of materials and construction are the responsibilities of the specialists (architects, engineers, builders), the decisions regarding built in areas, density, use of the buildings (e.g. family house, apartments, shops, workshops, offices, etc.), general standard and aesthetic criteria are with the community. This would already include decisions of the second order, the neighbourhood that is being formed by 20 to 30 family groups. Within their competence comes also the creation and maintenance of parks, and other community areas and buildings (halls, theatres, etc.) of recreation, the allocation of shops and small workshops, and any other installation that renders the community more autonomous. The streets are constructed before the opening of a new area for building, and paid for and maintained by the occupants on family group and neighbourhood level. About the services, like electrical power, communication and water-supply, drainage and sewerage, I will speak under industry.
Decisions regarding all these activities are made by the co-operative action of all the individuals at family group level, with an employed secretary but not a chief, and by the representatives of each family group at neighbourhood level, nominated for each occasion as the competent ones to handle the question in discussion – or rather in development –, to be then executed through the neighbourhood secretariat. The community being formed by people with common interests and preferences, there is no decision by majority votes, but collective elaboration of developmental projects particular to that (and not necessarily to any other) community. As a consequence, nothing that happens around them is impersonal, but is the tangible result of tangible co-operation, and is the reflection of that (and no other) community, where every individual's value is expressed in his contribution to that development.
The finances for all the community constructions and services come from where they came from before: the contributors (taxation); these moneys, however, are not being first collected into a common fund and then distributed from above according to political interests, but go, divided at the source into level-funds, to where they belong, proportionally and according to the competence and autonomy of each community level, assuring that they are spent on for what they have been collected, that every contributor benefits according to his contribution, and that nobody is exploited either by some ‘authorities’ or by some incompetents. Logically, as each neighbourhood is culturally homogeneous, and can be representing, for instance, an ethnic group, there are no minorities and neither minority problems, for all related social questions are resolved within and by each community, each using its own available intellectual and material resources. This allows for infinite structural and cultural diversity between the various neighbourhoods, each acting and living according to their own mental and emotional attitudes, without interfering with the others.
The third order community, the district (equivalent to a township or a suburb). Counting 20 to 30 neighbourhoods and thus 20 to 50 thousand individuals, has the same, already described structure, developed and managed by the dynamically and according to their competence delegated neighbourhood representatives, through the district secretariat. They have – as implied before – no say in the neighbourhood affairs.
The district is already a very heterogeneous element, formed by neighbourhoods of various cultures, economies, interests and activities. It includes medium-scale productions, shops and shopping centres offering all possible products, hospitals, information/education centres, transport-, legal- and police systems. The competence of its council (the neighbourhood representatives) cover the creation and maintenance of the equilibrium between the various groups, goods and services, in order to render the district as self-contained as possible. Its legal system is competent in intra-district matters, and its police system guarantees the right of personal privacy on individual and community levels.
The fourth order community, the region, is formed by 20 to 30 districts, and is representing 400 thousand to 1,5 million individuals. Its council, consisting of the on the particular subject competent district delegates, is charged with the evolution of the region, maintaining the dynamic equilibrium between the districts, with the aim of self-sufficiency.
It is very likely that a region would coincide with a major human community, representing, with the corresponding major ecological community which it forms part of, biological, technological and cultural quasi-self-sufficiency for its constituents. It is even possible that some district communities could do the same, but with a lesser grade of technological and cultural sufficiency.
The major human community is at the level where the harmonic co-existence with the rest of nature is actively exercised, and the evolution of the major ecological community actively promoted. Harmonic coexistence means maintaining the equilibrium, that is, doing nothing that would reduce the syntropy of the major ecological community, that includes the restriction of the number of the human population within the pyramid of the system. The planned and active promotion of evolution means the rational evaluation of the situation, its tendencies, and its potentials through profound scientific studies; the creation and elaboration of evolutionary steps – considering not anthropocentric and anthropomorphic but universal values –; the development of corresponding technologies; and, finally, the execution of the elaborated plans. This mentality and activity will be – so I believe – the most characteristic to Homo planetaris, and defines the primary function of the council of the major human community, that may also weigh – for instance – on the human side, the necessity to implant an open-cut mine, a factory, a hydro-electric complex, an airport, a highway, a bridge for the equilibrium and qualitative growth of the community, and on the ecological side the impact and the possible compensations. Or, it may consider, on the ecological side, the necessity of correcting progressive erosion caused by wind, land-slide, floods or occasional torrential flows, and measure it against the human impact and energy involved; all these not as commercial propositions, but as evolutionary necessities of the region.
It is highly unlikely that, within a self-regulating system, population control should ever be a problem. As all lower mechanistic work is manageable by robots, analphabetism and even low education can have no survival chances, as neither can exploitive parenthood. The example of even the simplest Central-, Western- and Northern- Europeans show that people with culture and a bit of common sense need no communal control in their reproduction. Any increase in the population would effect inversely primarily the first two communities: the family group and the neighbourhood, as the expanded family in question could not carry its weight in the community's collaboration, but would disproportionately enjoy its fruits. This act is, no matter how it is looked at, parasitic, and would generate strong reactions. Besides, the self-regulating integrarchic system being natural, so is the maintaining of the numbers and of the equilibrium. While numbers vary strongly between the diverse major human communities, they are – in relation to the present times – drastically and naturally reduced, as quality is just as drastically and just as naturally raised, allowing, however, the side by side, non interfering coexistence of tribal and modern communities independently, each creating and living in its own natural habitat.
I have to emphasize that the delegates forming the councils at every level are not elected for a fixed period, but delegated for each occasion according to their competence on the subject on the board. They do not represent ‘interests’, but are co-operating as experts in the solving of a problem or the creation of a new plan within the sphere of action of that particular community. Neither is there a hierarchic sub- or super-ordination between the delegates of the various community orders, as there is none between the orders either, but purely a natural integrarchic interaction. Due to the fast developing communication system, back-, forward- and side-consultations can be practically immediate, where – power not existing – only reason can prevail. All decisions happening, and all being financed at the level of their problem, and all effects and responsibilities rebounding immediately on those who made them, the highest chances for competence and efficiency are guaranteed.
The major human community is the highest self-contained co-operative administrative community. Cultural, educational, technological, scientific, communicational and commercial ties, that exist between individuals and communities, and interweave the whole planet with their networks, are independent from them. While there exist fifth, sixth and seventh community orders, having super-regional, continental and planetary councils respectively, they function as co-operative exchanges of thoughts, without any executive decisions.
As the system does not accommodate inter-community hostilities, and as inter-planetary wars were only the fictional non-brain children of somatotonic muscle-thinking, military is not called for, ergo does not exist. Police is organized as independent units on the district level, its members – like those of all the systems – depending on their own efficiency to maintain their positions. While the units are co-operating between themselves, there is no higher authority joining them, and no danger them ever being able to represent a coercive force.
The use of the global computer system has also eliminated bureaucracy. The personal computer activates central data-banks, registering and recalling for consultation all data that characterizes that individual. Similarly are all documents handled, recallable by those qualified, on their personal computers. Everything is in the open, for nobody is nosy, none has anything to hide. Every individual is a citizen of the planet, and can move and act freely, respecting everybody else's privacy, as everybody else respects his. His right of choice where to settle is limited only by the right of choice of the family group (first order community) whom to accept within their circles.
There is no universal or social interest over particular one, for they are inseparable. Each integrarchic community is deeply rooted in Nature, thus producing a social system with potentially unlimited scope and infinite complexity.

As all the basic necessities, comforts and luxuries have to be produced by someone, everybody has what he can produce for himself, which means – work being specialized – what he can receive in exchange for his own physical or mental products. Obviously, the more he produces, the more he will have. Productivity is the function of competence, intensity, efficiency and duration. All these are inherent, and through learning and training acquired individual qualities. Why do I have to express something as obvious as that? Because, in spite of being obvious, it was meticulously disregarded during the whole somatotonic era: productivity was confused with income, and income was gained more by merchandising than by producing, thus confusing the man with what he possesses. The word ‘advanced’ was used as if it would apply to growing material wealth, but production was degraded by underpay and commercialism corrupted by overpay. Production and product refer, in this context, to any positive and constructive physical or mental activity and its results. Both intention and result are evolutionary.
In the Age of Planetary Consciousness material necessities and comforts are produced according to demands, where nobody's demand can exceed his productive contribution, and where everybody knows his own requirements. Production is according to natural, inducement-free demands, its quality being constantly improved through competition. The free, competitive market serves for the exchange of needed products and services, in the interest of production and consumption. Products can be compared through computer-listing, where all qualities and respective tests are displayed, and through side by side, disinterested showroom demonstration. To be on the listing and in the comparative showroom is every producer's right and every consumer's interest. Food and small items are available in transparent wrappings and without sales-induction from the shelves of distributive co-operatives, large items – after the choice is made – directly from the factories. Inductive selling and the glorification of a product being considered both constraining and false, advertizing salesmanship and mercenary mentality – these typical somatotonic characteristics – have vanished with their age.

Products having their own definite values, so have their parts. Accordingly, the factories are differentiated into sections, workshops, each making its own particular parts, and being compensated in that proportion. The productivity of a workshop depends, evidently, on the productivity of the individuals forming it, who compose a community of production, where those who are out of tune would be carried by the others, if these would allow it. The production and the spiritual satisfaction of it depending, on each level, primarily on the men who work there, these together with their foreman are the ones who select and dismiss any member of their own team. Efficiency depending on organizing ability, it is the same team which, together with the manager, will select their foreman, not necessarily from between themselves, but out of any candidates they believe possessing the required potentials. Should he fail, he is judged accordingly, and discharged by the same team. It is worth them to select the best and pay him the most, for they benefit directly from their choice. Similarly, the foremen and the director select and dismiss the manager; and so it goes through the whole system. Each man is selected both by his future superior and by his future subordinates. A man's activities being vitally connected with his personality, each finds the kind of occupation where he can best express himself. Every man is free to chose his own work, as every team is free to chose his own team-mates, but nobody possesses the ‘right to be provided with work’, as nobody has the ‘obligation to provide work’ for anyone. There are no ‘secured positions’, no leaning back in a comfortable armchair and enjoying the results of an achievement, for the same must be dynamically maintained in order to keep that chair against all fair competition, that is not an easy undertaking, but that furthers mental and spiritual growth more positively – and fills the chair far more effectively and justly – than any hierarchic or so-called socialistic system ever could. This system keeps the right man on the right place, and general competence prevailing. Leadership rests with natural superiority of competence, insight and perception. Contrasting the somatotonic times, neo-cortex and not gluteus maximus prevails. The advantages are self-evident.
So function all building, transport, supply and service companies, schools, hospitals, planning and scientific institutions, and even the police. There is no one-directional linear dependence on persons, but a multidimensional interdependence on performance and co-operation of everybody, rendering each individual to rely directly on his own abilities, that make him fit actively into a scheme; abilities that define his life-values. It is an integrarchic system.

As the community system eliminated political power, so the production and distribution system eliminated financial one. Money is a medium of exchange: neither a product, nor a commodity. Everybody sets his own price for his own work, which is based on his individual performance, confirmed by being accepted, and maintained by maintaining the performance. Evidently, a very capable man, directing a company to the benefit of its members, can receive a remuneration twenty, fifty times that of a simple workman, but the high earnings belong to those whose work is primarily productive. Shares have been bought up by the men who work in the respective establishments, in proportion to their contribution to the production, and nobody who is not working actively in that establishment can possess its shares. Changing his work, a man sells his shares to the one who replaces him, and buys the one's he replaces. This represent personal ownership channelled into the right spheres, where the individual's performance – good or bad – both in his work and in his selection of and in his co-operation with his team-mates, reflects straight back on him. If the necessity for a new activity is created by the evolutionary processes of a community, a new company is formed on the capital of those who aggregated to form it, and financed – if required temporarily – by the community that needs it for its new equilibrium.
All companies are private companies, including the public services like electric power, water, gas, sewage- and pollution removal and neutralization, and even roads and highways. Their share-holders are their workers and their users; everybody participates and pays according to his own consumption, discharge and use.

Forced retirement, as conceived by the decadent age, does not exist any more. No man who likes his activity – because he expresses himself with it – will want to retire from that activity. He might slow down according to his declining energies, but his possibilities – as functions of his willingness and abilities – never alter. Everybody occupying the niche of his competence in relation to all other competences, time of service or age do not appear as functions of his activities. If he stops working – and consequently earning – the sale of his shares in his last workplace and the reduction of his demands secure for everybody the survival with dignity for the rest of his natural days.
In the case of an accident, the life-partner is assisted on family group and neighbourhood level – because there the connections are personal – to provide the children the same upbringing and education as it would have been provided for them under normal conditions.
There are no artificial viscera for the old, for there are no congenital defects and the frustrations of a sick, artificial society for the young. Men who live with dignity, die with dignity: with peace, serenity and wisdom.

There are no cartels, monopolies, power relations, institutional authorities, labour unions, pressure groups or professional representations, no speculation and no hoarding, for the system does not accommodate them; they have no value for anybody, no call for existence. This is not the presence of socialism, for private property, inequality and social stratifications jubilate, and only competence has selection value, but the absence of exploitation either by the corrupt or by the incompetent. Everybody can enjoy fully the fruits of his own performance, but cannot buy exploitive power for it.
Nobody can enjoy the fruits of somebody else's performance, not even if that somebody was a parent. In other words: there is no inheritance of material wealth. Not that there is much of it in one hand anyway, for, as explained before, while a man has the possibilities of high earnings – as functions of his creativity and productivity –, he cannot speculate with it, he can only spend it by living on a high niveau. What he has left goes onto the unaltered support of his bona fide dependants, the rest to the research and education fund. His progeny, if they have inherited his abilities, will do as well on their own as he did; and if not, they would only have an undeserved and consequently unfair advantage, thus contributing to degeneration and parasitism.

The only people this system does not fit are the would-be exploiters and the life-incompetents, which is a great change to the unjust exploitation of the competents and of Nature in favour of the rich and poor parasites of the somatotonic era.
The rules of coexistence are based on common decency much more than on elaborated laws; on the inherent moral sense of a healthy species, not on the retribution-fearing obedience of a runted race. Evidently, there are always some who try for a parasitic existence. The integrarchic social system not being propitious for it, they attempt with straight-out piracy and extortion through terrorism. Due to the fact that there are no political systems or institutions to attack, and that men are free and conscious individuals who always react positively, their chances are minimal. In a society, where everybody can live a free, full and constructive existence, these types are treated for what they are: as parasites and not as human beings.

The communication media promote culture, educate, inform and entertain. They do not advertise, misdirect, impose on, spread trash or serve interest groups. They are supported at major human community level, and are in the service of those individuals and co-operatives who have something of value to give, and those who want to receive it. Due to a well-designed communication satellite system, any transmission is receivable at any other part of the world, providing a planetary interconnection of radio, television, data-bank and computer service on individual level. This provides the possibility for each to tune in on his own intellectual level, and to raise that level according to his own particular potentials. It gives him the access to any high-capacity computer he wants to use and reference he wishes to consult. As the communication is planetary, so are science and philosophy, both pure and applied. They are connected to institutions of education, and, through the planetary communication system, to each other, and to any individual capable to understand and use their material. The system provides all the channels through which every individual can find the kind of spheres that harmonize with his unique personality, and where he can express himself. It enables everyone to work on a project, or participate in a consultation in any part of the world, without leaving his study. Conversely, he can engage anybody to do the same for him. It makes possible immediate co-operative elaboration and decision making on scientific and community levels, and also the acting on these decisions. By being planetary, it keeps thought in constant, dynamic motion, never allowing dogmas to develop, minds to stagnate.

The creators – the artists, thinkers, scientists – the ‘marginals’ of the somatotonic age, pitted against the ignorance and hostilities of a worthless millionary mob, are the life-blood of the new age. They are the only ones who have survived unchanged, for they are eternal. Trash-people not existing, neither do trash-literature, trash-films, trash-music and trash-art any more. The intellectually and culturally developed new man, Homo planetaris, appreciates deeply every genuine product of art, thought and science, and supports in every possible way those who produce it, and who were in fact always the sole benefactors and evolutionary force of humanity. The products of these creators are available to everybody, and are there to serve evolution in all spiritual, intellectual, social and biological spheres. "They live to express themselves, and in doing so enrich the world." People listen to them and love and honour them for it; there are no warmongers, no politicians, no profiteers and no spiritual gangsters to teach them otherwise. They are the aristocrats of talent, the only true aristocracy that exists; a title that cannot be vested, nor transferred. Everything utilitarian that is made, is natural and beautiful, for he who creates it is an artist; its users are receptive, for they have regained their touch with the earth.
"'Tis a historic observation – says Emerson – that a writer must find an audience up to his thoughts, or he will no longer care to impart it, but will sink to their level or be silent." This applies to all creative spirits. Not the artist has changed, but man – from Homo sapiens to Homo planetaris – what the artist always was. He is the teacher of the new age, the unbound Promethean, the generator of pure science, the germinator of pure culture.
Through the spiritual enlightenment of the new man, the ecclesiastical authorities and organized religions also became obsolete, and the institutional expression that was the essence of religious life changed into the individual's very personal relationship with his Ground. Temples, churches and synagogues became houses for transcendental music, transcendental meditation, transcendental thought.
Thought is the first principle of the Universe and through thought it evolves. Thought is applied through planetary consciousness to all form and all action, thus all form and all action becomes natural. Through planetary consciousness and love are art, thought and science understood, for they are the instruments and the expressions of the Universe. They are intense forms of individualism that represent the spirit of the new age. Through planetary consciousness becomes co-operation every time more harmonious, and everybody's natural action a self-transcending co-operation. – This is Integrarchy.

The above presented rational dream of a politics- and coercion-free co-operative society of valuable individuals is based on a new mentality that would be natural to any healthy mind (for nothing would work, as nothing did, with the old one anyway). It has been imagined to exist under present physical and psychological technologies, and mental faculties and powers, to avoid the ‘yes but’ of those who believe that science or any other third party has to provide first the material and intellectual conditions, and ‘create a better future’, into which then all humanity may comfortably wake up one sunny morning. Logically, the new mentality will open – or rather allow – such new ways of intellectual and psychical development, as to make the future, with the present ‘mental vocabulary’, quite unimaginable. This, however, lies outside the scope of this volume.

The really great problem is the transition, because the change of mentality must come from within each person, and because the still dominating somatotonic Zeitgeist, the manifestation of its somatotonic constituents, will do everything in its fast declining power to maintain its value-purged structure, and to make the change impossible.
To believe that the ‘right people’ could form a new political party, and infiltrate their members into the present system, thus eventually changing it, is of such fatal naiveté, as if nuns wanted to infiltrate into brothels as prostitutes, in order to convert its habitants and frequenters. No system can be changed through its own methods: no parliament will vote itself out of existence, no president will sign a decree abolishing his own chair, as no little village potentate will give up his own importance on his own accord. None will give up power: not even the ‘right people’ who would have got in with the pretence to do so.
The individual spiritualization of the great masses – that are partly infected with scepticism, the disease of the spirit expressed in the belief that existence has no meaning beyond itself, and partly driven by the mindless meaninglessness into the just as mindless worship of race, nation, cults, or whatever alternative is momentarily offered that substitutes new illusions for discredited ones, all idolizing the mediocre as a way of identification – is inherently impossible, for its members are, by their very nature, incapable of individually generated thoughts or actions – and thus any change of mentality –, and will keep on supporting whatever system – no matter how adverse – that will do the thinking for them, and also feed them – no matter how miserably – at the same time.

The Christian churches have proven conclusively that nothing spiritual can be spread through physical and psychological coercion, by not being able to spread anything spiritual. Such systems can only annihilate themselves, as they always did. Because of failing any test of sanity, somatotonism was always written off as an unsuccessful evolutionary experiment.
In the meantime, the "peaceful" who have again and again "inherited the earth", will have to go on with their immortal business of working and creating and inventing, as if the others did not exist, refusing any co-operation and resisting any coercion with and applied by the somatotonic system, and let Koestler's "selective weed-killer" take care of the cleaning up.


************************************************************************************

Thoughts on a New Image of Man
Imre von Soos © 2001, 2005

"What is badly needed is a timely image of man. Since the previous proud image derived from religion and philosophy does not serve modern needs efficiently, a new image should be synthesized....I would contend that this is a very important business indeed -- to find out what actually is human….But what we need are not some hypothetical mechanisms better to explain some aberrations of the behaviour of the laboratory rat; what we need is a new conception of man….The image of man is not only a theoretical question, it is a question of the preservation of man as human." Ludwig von Bertalanffy
"Is it not high time that we asked ourselves what constitutes a full human being, and through what modifications in our plan of life we can create him?" Lewis Mumford
These statements clearly imply, that – in the opinion of von Bertalanffy and Mumford, whom I join – not every member of the species Homo sapiens is a "human", and that a description taken from physical anthropology will hardly suffice in his definition, as an anthropomorphic organism is not necessarily one. That would be the kind of definition by which's strength the cancerous cells freely and 'legally' participate in the metabolism of an organism as exploiters but not as interacting constituents, as parasites, not as organismic symbionts. The true criterion must obviously lay in psychical qualities, which define the attitude, function and efficiency with which a human fills his role as subject, instrument and originator in Creation. Lewis Mumford even considers him so atypical, that he actually has to be created.
MAN: Shouldn't there be a grandeur behind this concept? Or any anthropomorphic rat is good enough?
SOCIETY: Shouldn't MEN's associations represent a harmonious, synergic, natural whole? Or any ignorance-, greed- and passion-driven multitude will do?
Man, as an individual and as a constituent of a collective, and the thus formed collective, all must fit into – be in harmony with – the Natural Order. This is a criterion, not an image. But I propose, that anybody fitting that criterion, will also produce the right concept, and reflect the right image. And I also propose, that through no kind of modifications in our plan of life can we create him, for each one has to create himself through self-motivated, self-generated and self-activated action. – A short relevant nature-study follows:
Evolution happens on individual level. All perpetuating life-forms manifest anamorphosis: an organism's exercise of its potentialities of evolution to create new forms of life, due to – or rather driven by – its own intellect-pressure, where survival – while a sine qua non – is not the prime mover, and where diversity and not multiplicity is the dominating tendency. The evolutionary criterion lies not in the comparison to the highest evolutionary life-forms, but in the efficiency with which each one fills its respective ecology-niche as subject, instrument and originator in Creation; a criterion that defines its universal life value.
No cell exists for another cell, but to express itself by surviving and evolving, motivated by its self-assertive tendency; and by cooperating with other cells in constituting an organ and contributing to its healthy function, motivated by its integrative, self-transcending tendency. In this role it submits itself to the ordering principle of the by it constituted organ, just as its own constituents submit themselves to its own ordering principle. Thus it works with fixed rules and flexible strategies, interacting with all its constituents and with all that it constitutes. Its exchange of matter and energy does not happen with its similars, but with the natural systems it is composed by and composes. Part of what it receives, it uses for its own sustenance and growth, the other part for executing its function. If it takes more than what it returns, then it exists at the expense of the organelles and the organ, and is regressive. If it returns more than what it receives, it promotes the evolution of the whole system: it is progressive. The evolution of the organ reflects on every of its constituent cells, and thus on their evolution. The same correlation works between organ and organ-system, organ-system and organism, organism and ecological community, ecological community and major ecological community, major ecological community and the planet. Of this chain the cell, the organism, the major ecological community and the planet are at the level of quasi-autonomous survival.
The perpetuation – not only the short term existence – of an individual organism depends on its self-assertive tendency within the trophic stratum, and on its integrative tendency towards the major community. Self-assertion means expression of superior ability, not aggression, while integration is the forming a constituting part through positive co-operation, and not subordination. In practice, this represents for the individual to fulfil well its function and keep its appetite, and for the species population to maintain its number within the limits defined by its position gained by ability in the respective trophic stratum. Ability refers to values of higher life-manifestations.
Primitive man – and primitive, in this context, does not mean undeveloped, stupid, simpleton, as these qualities have only in this soi-disant modern culture (or rather un-culture) survival value, but primary, original, unadulterated, of-the-nature man – was integral part of the living community of men, animals, plants and physical environment. To be integral part is the quality of the spirit, manifested not in the learning and believing, but in the knowing how to be. Acting not by instinct, but by intuition; by direct contact to the mind of the ecological community, that unified consciousness, in which the community exists; that certain In that makes the whole more than the sum of its parts, and in which every In-1 is rooted. In those organismic and harmonious communities, which lived, in fact, under ethical, ethological and ecological circumstances, the child was brought up to become an independent, self-sufficient, whole man. At the coming of age he had to prove being one, by departing and surviving on his own accord for a given period. He either perished, or returned as a man who proved his life-competence and consequently was initiated as a member of the tribe, thus taking his apposite place within the community. His individual worth and individual responsibility were beyond question, on the strength of which societies could be built and evolved; societies with synergy, that beautiful feeling of unity and harmony of the strong.
Dehumanisation – or rather self-dehumanisation – started when the nomadic tribes settled into urban communities, and those elements, which could not have survived under the previous conditions, made their place 'outside the walls', living an unnatural existence as scavengers and beggars, establishing the social caste of the masses.
What prevails at present is the use of these mass-people because they are usable as resources (slaves, serfs, servants, lackeys, soldiers, workers, employees, and also researchers, experts and scholars) who are forced through their own life-incompetence to maintain the trends of the prevailing civilisation. But it is wrong is to blame a third party for it. Because force has no hold on freedom, only on negative qualities, only on weaknesses. The self-image of "an innocent sufferer of a cruel fate" must be removed. Only a chattel can be used as a chattel.
I have a favourite little anecdote since my youth, about thee stonemasons working on the building of a church, who are asked what they are doing. "Cutting stone" – answers the first. "Earning money" – so the second. And then the third replies: "I, sir, am building a cathedral". – Three men doing the same work, yet two of them are slaves, and one a creative individual, who loves what he is doing, is proud of his product, and sees the purpose and the finished article in it. Because "slavery, and the only slavery is service without love" – as e.e.cummings excellently formulated it.
There is no doubt, that the 'regressive intelligences' dominating politics and commerce have the intention of systematically stultifying all humans by a perverse system of education, and dehumanising him ever further by means of a sophisticated psychological technology, but I contend, that it depends on each individual if he lets himself being reduced to the lower aspects of his nature, and manipulated into a feeble-minded automaton of consumption and a marionette of political power; reduced into a conditioned-response robot and an incorrigible naked ape. An image is only valid if it fits.
The only protection against mental poisoning is creative intelligence. To withstand the pressure of indoctrination, the child and the man has to be well above the actual average (an unpardonable social crime), which puts him automatically between the smallest minority. "The more unconscious a man is, – writes C. G. Jung – the more he will conform to the general canon of psychic behaviour. But the more conscious he becomes of his individuality, the more pronounced will be his difference from other subjects and the less he will come up to common expectations. Further, his reactions are much less predictable. This is due to the fact that an individual consciousness is always more highly differentiated and more extensive. But the more extensive it becomes, the more differences it will perceive, and the more it will emancipate itself from the collective rules, for the empirical freedom of the will grows in proportion to the extension of consciousness." Follows that also the less he will be apt for exploitation by the 'regressive intelligences', commercial, clerical, political or military interests, and the more he will have to be bred out and indoctrinated against.
Quite obviously, the actual materialistic mainstream science is playing into the hands of the 'regressive intelligences' by prostituting itself, and by depicting man and all life-manifestations as merely physico-chemical machines, an attitude that man is widely and wildly practicing against each other and nature. On the other hand, were human attitudes and relationships any better when organized religions ruled the scene? Is the “homo homini lupus” a fabricated image? And why lupus? The family and social life of the wolfs can only serve as an example. Their leader is always the most equipped for that role. The weaker males do not gang up in any animal society to beat the strongest individual and share the privileges and the females between themselves. Isn’t this what we call ethics? Neither do they just copulate irresponsibly for the fun of it and then abandon the results, or send them begging, prostitute them, or make them work, but care for them and educate them until they reach a general life-efficiency. They have natural morals and live under ethical, ethological and ecological circumstances, in harmony with their environment. The concept of the “law of the jungle” is a human invention, not that of the jungle.
Consequently, to define the new concept of man, we have to go back to nature. But not back in time. Back to nature and forward in time. There is nothing wrong with modern living provided by new inventions and progressive technologies for those who are capable of providing them and using them sensibly. There is only wrong with the people who are abusing them. There is wrong with the equality virus, the self-image, that every member of this species is born equal – while every other life-manifestation is far inferior –, and consequently wants to solve everything after the same pattern, and wants to provide one blueprint involving each and every member of the most heterogeneous species, declaring each ipso facto "a real human being". Quite obviously, this kind of blueprint must be fashioned on the lowest common denominator, and forced onto the rest as a straitjacket. I refer here to my Cartesian parastatement: "No individual organism shall reach an evolutionary state, even if he possesses and enjoys all the material benefits characteristic to that state, that the others have conceived and elaborated, unless he has an intellectual talent that fits him to conceive and elaborate them, to resolve related difficulties and form solid judgements on these matters." Only after a complete knowledge and understanding of his actual milieau, his actual world, is an individual qualified to transcend it, proceeding to a higher one.
"The poor creature called man is beset with the shortcomings of animal physiology, aggravated by domestication, making his living in a continuous rat-race, under a thousand stresses, and chased around in a complex society", only because he lives at the level of his general incompetence, in an ecology/social niche beyond his mental and physical capacity, reached through elbowing, equilibrating his inferiority with aggression, and contributing to the schizophrenia of the society. Anyway, who wants to be in a rat-race, but a rat. The consequent despondent self-image is auto-produced, not planted on him from the outside. No manufactured “new image” will help him out of that, and he will keep on blaming the society, or whatever he can, for his miseries.
"The 'common man' – writes C. G. Jung in the Spirit of Psychology – who is preponderantly a mass man, acts on the principle of realizing nothing, nor does he need to, because for him the only thing that commits mistakes is that vast anonymity conventionally known as the "State" or "Society". But once a man knows that he is, or should be, responsible, he feels responsible also for his psychic constitution, the more so the more clearly he sees what he would have to be in order to become healthier, more stable, and more efficient. Once he is on the way to assimilating the unconscious he can be certain that he will escape no difficulty that is an integral part of his nature. The mass man, on the other hand, has the privilege of being at all times "not guilty" of his social and political catastrophes in which the whole world is engulfed."
This is why the "mass-state" is preferred by mostpeople. This is why changes can transpire only through the individual. A "mass-state" could be altered on "mass-level" only into another "mass-state", in which the mass-man would not loose his privilege of being at all times "not guilty" of his social and political catastrophes in which through him the whole world is engulfed. They themselves are the "State" they are blaming for committing mistakes; to them referred Nietzsche in his Also Sprach Zarathustra when saying, that "far too many are born; for the superfluous was the State invented." For a change to happen on individual level, not "favourable conditions" have to be created for the mass-man, because, as Lewis Mumford has put it, "The events that most upset the balance of the personality in actual life, illness, misfortune, error, sin, grief . . . have the effect of furthering spiritual growth and transcendence far more positively than any condition of effortless ease and freedom from sin would produce." And what is needed for a man of a new concept, are exactly spiritual growth and transcendence: the self-motivated and self-generated liberation from jealousy, greed, lust, anger, arrogance, ignorance and inertia – the seven poisons. There is but one thing the society can do for him: not trying to prevent the development of individuals and individual thinking with all its might, and let each man – if he is one – get out of the mass-state by himself, and prove – like the tribal man had to prove it – that he is an independent and competent individual.
Being does not mean existing: it has in this context the intrinsic value expressing the quality as such of the individual who utters the confirmation: Cogito ergo sum. I think therefore I am. It is an affirmation of a being both that he thinks and that he is conscious of being at the level of his thoughts. The fulfilling of this meaning is to be alive. Non-thinking is the negation of being. Life has a different general meaning for an oak-tree, a lion or a man. A person who lives a "vegetable existence" or a "pigs life" is not a living human being, regardless of superficial appearances.
Only a vegetable has the right to survive as a vegetable, a man has to survive as a man. Follows that the "cogito ergo sum" is the statement of the man "who dares to call himself a man", and is qualified as such by the spirit that animates him. Otherwise it is a bovine, corrupted non-entity, a pseudo-holon, a Tom-Dick-and-Harry, one of the "dreamless knaves on shadows fed", one of the heel-kicking slaves (or slave-kicking heels), boobs or illustrious punks, who, not fitting basic human standards but being of overwhelming majority, have – by popular decree – declared that it is sufficient to be copulated into this world (and copulate others into it in turn) to vindicate the right (birthright they call it) to parasitic, exploitive existence on the expense of the material resources of this planet, and the incarnate intellectual and spiritual riches of its natural inhabitants, and, based on their infernal needs, stake their claim on both.
"Leave this hypocritical prating about the masses. – wrote Ralph Waldo Emerson – Masses are rude, lame, unmade, pernicious in their demands and influence, and need not to be flattered but to be schooled. I wish not to concede anything to them, but to tame, drill, divide and break them up, and draw individuals out of them. The worst of charity is that the lives you are asked to preserve are not worth preserving. Masses! the calamity is the masses. I do not wish any mass at all, but honest men only, lovely, sweet, accomplished women only, and no shovel-handed, narrow-brained, gin-drinking millions at all. If government knew how, I should like to see it check, not multiply the population. When it reaches its true law of action, every man that is born will be hailed as essential. Away with this hurrah of masses, and let us have the considerate vote of single men spoken on their honour and their conscience. In old Egypt it was established law that the vote of a prophet be reckoned equal to a hundred hands. I think it was much underestimated."
Not a new image of man has to be created, but a new concept has to be fulfilled of what is, or should be a natural human being of balanced personality, allowing for all the varieties that would fit that definition, together with just as great a variety of new social orders befitting them all. While their cooperation as a natural human planetary community as integral part of all planetary life should be global, all their social and cultural activities, administration and economy should be decentralized into various self-governing, organismic and independent levels of cooperation of responsible individuals, where the negative qualities of a man would effect directly the first level community he lives in, and can be counteracted there, disallowing domination, abuses and dependence, but allowing for the greatest possible diversity, individual freedom and privacy, where equality exists only in the measures applied to define the differences, and where the individual worth depends on individual creativity, intelligence, wisdom, capacity, responsibility and general life-efficiency, according to which the individual is benefited and is participating in the decisions within the society. (cf. my essay: The Integrarchic Society)