The Society of HumanKind
OF THE INDIVIDUAL
An implication of the Second and Third Axioms, touched upon in the Principles of Unity and Peace, is that the value of contribution made by each human individual to our communal life can only be fully assessed in retrospect. Only with the benefit of the perfect hindsight that our liberation from time will bring, and when the outcome of what we do is fully known, can we be accurately judged.
The effect on the Society and its members is far-reaching and profound. The Society accepts that an accurate estimate of the value of any individual can only be made after, and at no time before, its Aim has been achieved. Only after that reunification of our species beyond death will we be able to draw all the skills and knowledge of the whole of humanity into an examination of every moment of human history in order to form, in retrospect, some proper estimate of the contribution each individual has made to our survival and progress. Even then, so profound is our uncertainty that the issue may still remain beyond our capacity finally to resolve.
No-one can say now, or at any moment before we achieve the Aim of the Society, what our successors will then conclude. We may then find, for example, that at some otherwise obscure point in our history a totally incapacitated child had an effect on the thought patterns, life style, experience or behaviour of its contemporaries that was a crucial factor in our survival, or a turning point on our path toward our liberation from death. Or we may conclude that a single, apparently random remark or action, made unwittingly by an otherwise reviled and degraded individual supplied the key to a critical puzzle.
As has already been concluded, such judgements require the comprehensive hindsight that can only be obtained by the achievement of the Aim of the Society. Pending that event all any member of the Society of HumanKind can properly do, and all that can be required of them, is that they should try to raise and develop whatever skills, abilities or capacities they may find within themselves, or observe in others, to the maximum of their potential. They should then strive to maintain social conditions and personal relationships that will allow the full application of those attributes to the achievement of the Objective of the Dogma and the Aim of the Society. Those complex and interrelated tasks must be undertaken with the humility that must follow from an understanding that only when those apocalyptic tasks have been successfully completed will it be possible for anybody to make any reliable estimate of value of any of our lives or our works.
Adoption of that stance on these questions by followers of the Society must lead them to a further conclusion. They will understand that neither the obligations just described, nor any of the conclusions about the proper form of our social behaviour that follow from them, will be in any way altered or affected by the hazards and chances of human existence. Those chances and events may bring injury or disability to an individual, or inflict destructive or debilitating pain and suffering on them. But those who follow the Society will regard such accidents and incidents as merely alterations in the circumstances or characteristics of individuals. They may change the contribution those so afflicted make to the life of our species, but they can never determine their true value in our history.
The foregoing discussion is of even greater importance to those who choose to become members of the Society of HumanKind. It must lead them to recognise that, by a choice of the Dogma and the Aim of the Society, they are left with no ground on which they may make any claim to innate or ultimate superiority over any other member of the human species, however inadequate, disabled or disadvantaged they may appear to be. The Society and all its adherents must never lose sight of that fundamental principle of the equality of all humanity which arises from the Principles of Unity and Peace. They must cling to it despite the Principle of Progress which requires all adherents of the Society to acquiesce in a framework of social relationships that may generate differences in power, wealth or status as between individuals or groups.
Any such structured and stable form of society may well confuse and obscure the Axiomatic equality of all humanity in the minds of adherents of the Society. Communities may, in time, evolve relationships of almost permanent superiority and inferiority as between differing individuals, or sections of society. Such social differences may be fully justified by the need for the survival of our species and accord with measures of social worth used in their time, thereby taking on every appearance of being normal or natural to the human condition.
But adherents of the Society should however, always be able to correct and clarify these issues through the clear light of the Axioms and the destruction, by a choice of the Dogma, of the possibility of there being any available independent or objective measure of the proper value of individuals during their lifetime. The perspective provided by the Axioms and Dogma will help them to recognise that any such social distinctions are merely the outcome of human action and decision and do not imply any real difference in the Axiomatic value of individuals.
This insight should have a special impact and importance for those members of the Society who may find themselves the accidental and incidental beneficiaries of the social order into which they happen to have been born. Those so privileged should take special care to keep the Principle of Peace in mind. By so doing they will constantly reflect on how much their present advantage arises from the chances of their birth, and the decisions and acquiescence of their fellows. They should also grasp how easily the conditions of their success can change.
The unpredictability of the value of any individual created by an acceptance of the Axioms and choice of the Dogma should also lead to a reinforcement of that part of the Principle of Peace that sanctifies life in all its forms. The Principle 2.3 requires all adherents of the Society to preserve and protect the environment on which the infinite survival of our species depends. That in itself is a sufficient argument for the protection and preservation of all living creatures. But the Society should also recognise that the life forms which share our environment have effects and consequences in our lives and for the achievement of the Aim of the Society that we can neither assess nor predict with any certainty. A single sparrow, indistinguishable from its fellows to the human eye, may be the sole example of a hitherto unknown and valuable variety; contemplation of a reviled and repulsive insect may trigger new and powerfully useful insights; the sight of a flower may inspire and transform a man.
The value of the contribution of each human individual to the achievement of the Objective of the Dogma and the realisation of the Aim of the Society can never be fully assessed prior to that cosmic change in the human condition. Neither can the Society weigh the worth of any of the life forms that share our universe and shape our physical and mental environment.
Prior to our escape from death however, the Society must expect to be required to distinguish between; the value or worth of members of our species; the relative benefits of qualities or characteristics of individuals; and the survival of differing life forms. In its struggle to maintain the Conditions of the Dogma and so to pursue its Aim the Society may find itself forced to choose which individuals, characteristics, or life-forms it is to save and which must be abandoned. In dealing with those complex day-to-day problems of our survival and progress during the mortal era of humanity, the Society may reach, or be driven to, the conclusion that it ought to accept disadvantage, disablement or even the destruction of a form of life, be it one of our own species or that of any other.
It should consider doing so with great hesitation, never forgetting that the sanctity of all life is set out in the Principle 2.3. Such decisions may nevertheless be found unavoidable. If therefore, the Society finds itself forced to disadvantage, disable or destroy let that be a long last resort. And if we are left with no option other than to shorten or end any of the many forms of life in our universe, or suppress any of their qualities or characteristics, let it be solely better to pursue the Aim of the Society of HumanKind, and then only when we have fully and carefully considered, and then reluctantly rejected, every other course open to us.
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