CONTENTS

Summary and Overview

Manipulation and Dominance, Oppression and Exploitation

Ownership Rights: Ownership, Possessions and Riches

Work and Leisure

Work Place
Working Week
Sabbatical Year

Social Security

Social System

Participative Organisation (Democracy)
The Right to Education
The Right to Decide
The Right to Know
The Right to be Heard
The Right to Protest and Demonstrate

Behaviour

Achieving Trustful Co-operation, Teamwork and a Better Life

Concluding

Notes <..> and References {..}

Relevant Current and Associated Works

Relevant Subject Index Pages and Site Overview

Summary and Overview

This report The Human Mind describes a mind theory which allows for telepathic contacts between people and details the available evidence.

Taking a different approach from customary experimentation on volunteers, the investigation was based on the assumption that if there were people who had pronounced telepathic abilities then they would be using their abilities. They would be using these abilities secretly, either for selfish gain and afraid of being found out, or to assist other people and afraid of how people might react when realising that their thoughts could be available to others. So people with telepathic abilities would not volunteer for experiments relating to telepathy. But if there are telepaths using their abilities then such activities can be observed by their effects.

The report describes previously reported work by others which shows that telepathic activity is well known and documented. A considerable amount of telepathic activity is taking place. The mind theories of Freud and of Jung are then reviewed and the 'Group Mind' theory is outlined.

Included in the report are comprehensive but concise reviews of mental health and mental illness, of why people are struggling and what they are struggling against, of the way in which society is organised, of dominance, conflict and co-operation.

The subconscious existence and workings of group minds become apparent by the extraordinary way in which they affect and determine what individuals and communities do. The sections of this report which deal with how we live and struggle, with the way our communities and societies are organised and function, describe how our minds shape our lives, communities and society, and uncover the workings of group minds.

The Group Mind theory of the way in which human minds work is proved by the way in which it explains and predicts human activities and organisation as well as mental problems of individuals and society's social problems. Its insights enable us to solve such problems effectively.

Overview

This report 'The Human Mind' on how human minds work and operate, on human group minds, consists of four consecutive parts {6}:

1. The Human Group Mind and How It Works

Describes previously reported work by others which shows that telepathic activity is well known and documented, and looks closely at the work of Freud and of Jung.

The 'Group Mind' theory is outlined and described. There are sections which discuss how conflict arises within the mind, mental health and illness, dominance, creativity and hearing voices.

Shows how our minds shape our lives, communities and society.

2. Manipulated Communities and Populations

The workings of group minds is shown to explain how human communities and society are organised and the consequent confrontations and struggles from dictatorship to democracy.

Discusses how mass media are forming and manipulating public opinions and illustrates how writers and artists have been sensing and expressing the underlying subconscious reality.

3. Manipulated Individuals

Shows how emotional unreasoning behaviour is being reinforced to make it easier to mislead and exploit.

Reviews available information on incidence and causes of psychosomatic illnesses.

4. Freedom, Liberty and Good Life: Overcoming Corrupt Manipulations

The Group Mind theory of the way in which human minds work is proved in Parts 1-3 by the way in which it explains and predicts human activities and organisation as well as mental problems of individuals and society's social problems. Its insights enable us to solve such problems effectively.

When individuals, communities and populations are manipulated, then behaviour is all-important. This report (Part 4) shows how we can overcome corrupt manipulations, how behaviour determines our standard of living and the quality of our lives, and describes the kind of behaviour and social organisation on which depend liberty, freedom and a good and secure life for all. <13>

Manipulation and Dominance, Oppression and Exploitation

In Part 1 'The Human Group Mind and How It Works' {6} we saw taking place all around us a worldwide struggle to achieve a humane way of life. Each person, family or community is struggling to advance at their own level of development, struggling against those who wish to dominate, exploit, oppress {3, 17}.

The struggle is against those who wish to dominate other people. Against those who wish to exploit, against those who may brutally and without feeling oppress human beings so as to exploit them. {2, 3, 12}

And 'to exploit' includes the whole range of antisocial decisions and activities of those who put personal power or profits before people and community. {5, 17} <7>

It is in democracies that a high standard of living has been achieved. In democracies people can struggle openly for a better life but we see that what has been gained has to be defended and extended. {17, 1}

Asking

why does this struggle take place in all organisations, at all levels, in all communities and countries? Why do we have to struggle? Why are all of our communities and countries being managed more or less on behalf of their rulers or ruling level? Why are not at least half of our communities and countries being managed completely by, on behalf of, and for, their people?

We saw that

this lack of balance between the authoritarian and the participative,

this authoritarian rule and government in so many countries worldwide,

this widespread struggle in all countries for a better life, {3, 12}

simply could not be due to chance alone.

And concluded that

An additional unknown factor is operating and determining how people live together, causing people to have to struggle at all levels, organisations, communities and countries, for a better life,

and that this factor which is causing people to have to struggle for a better life, which is opposing them and holding them down, consists of hidden antisocial manipulations of people by telepathic manipulators.

Parts 1-3 {11-13} proved the conclusion. The urgent questions which arise are how we should behave as individuals, and how to organise our communities and societies, so as to prosper and have secure and good satisfying lives of high quality in such a hostile environment.

Human beings found an effective defence against antisocial manipulations, namely the basic principle that we are responsible and accountable for what we do and how we do it. Obeying an order is no excuse. It does not matter whether the order comes from a secular or religious source or whether it pops up in one's mind. The person taking the decision, the person giving the order, the person carrying out the order, are each responsible for what they do or omit to do, and for the consequences.

We are not helpless puppets manipulated by feelings and emotions or thoughts, behaving unreasonably. We have free will, decide what we do or omit to do in accordance with what is humane, good and right. So if we wish to prosper in a telepathic community, then we need to know what sort of behaviour is humane, good and right, just what sort of behaviour gives us strength and underlies success and a good life of high quality.

Hence this report (Part 4) lists and describes the rules of humane behaviour which underlie individual and social strength, success and a good life of high quality.

Confirmation and advice on behaviour comes from an unexpected source, namely Genesis <8>. Genesis records that there are human beings who have extraordinary and hereditary abilities which enable them to influence, organise, manipulate, control and dominate other human beings {10}.

Some of these are referred to as 'nephilim', as 'fallen' (in the moral sense), indicating that their abilities are being used for selfish and corrupt ends. Their descendants are 'mighty' (powerful) and 'of renown' (well-known, prominent, in the public eye).

Genesis records that one of the nephilim attempted to gain god-like authority over people, that he was opposing God and so opposing humane behaviour, equality, independence, liberty and shared wealth for all.

And Genesis states that if any nephil <2> becomes too powerful, a threat to that which is humane and good, then the nephil's organisation needs to be, and has to be, dispersed. {10}

In other words, there are among us individuals with extraordinary abilities for influencing, organising, manipulating, controlling and dominating other human beings. Their abilities being hereditary, they are with us here and now just as before, within our communities at the present time. Some of these individuals are likely to be using their abilities for selfish corrupt ends, and they are likely to be powerful or influential and well-known. Power corrupts, absolute power corrupts absolutely, and Genesis states that their power and influence needs to be split into many small parts and scattered (dispersed).

We now know Genesis to be an accurate description in religious language of the way the planet was created (formed), of the evolution and of the behaviour of early man and of human beings as they evolved {8}. When Genesis was recorded, people had no knowledge of concepts such as evolution or life form, telepathy or telepaths. Concepts like these had simply not been formulated or defined. Instead of being stated using well-defined words, such concepts were described in language people could understand at that time.

And Genesis' description of the abilities of the nephilim, and of the behaviour of those among them who are misusing their abilities for exploiting and oppressing ordinary people {10}, corresponds to and parallels what has been said here {11-12} about telepathic organisation, manipulation and exploitation of ordinary people.

So we may take it that 'nephilim' almost certainly means 'telepaths' and that Genesis refers to those who are using their extraordinary abilities for selfish and corrupt ends.

In this way Genesis confirms what has been written in these reports {11-13} about telepaths, telepathic organisation, manipulation and exploitation of ordinary people.

But the evidence presented in the reports is already comprehensive, complete and convincing. I do not need to compile further evidence. So why bring in Genesis' record at this point?

The reason is all-embracing and utterly important. Genesis not only records evil, inhuman, antisocial, behaviour of some telepaths but, most-importantly, the five volumes of the Pentateuch (of which Genesis is the first) describe and detail how to behave as individuals, and how to organise our communities, so as to overcome such selfish and corrupt manipulation and exploitation, so as to live well and prosper.

We saw already that Genesis states that concentrations of authoritarian power need to be broken up and scattered if people are to prosper and live well <3>. But in the Pentateuch there is much more about how people need to behave if they are to become and remain independent masters of their own fate.

And now consider that, discussing the Group Mind theory <14>, we saw that

A person's inspiration is the result of co-operation between telepathic minds. Which applies to reasoning and evaluating as well as to the way one feels about the matter, whether one considers it to be desirable or undesirable, good or bad.

What an individual is doing and the extent to which this is important to those around him, to the welfare of his community, to human beings elsewhere, determines the co-operation he gets from telepathic group minds.

This process of co-operation, of sharing knowledge, understanding and experience, underlies our scientific and technological advance and social progress {11}. It also underlies participative (democratic) management, leadership and government {12}.

So creativity and what we do and how well we do it, depend on co-operation from and between telepaths, on the activities of telepathic group minds. And it appears that telepaths largely co-operate with each other and with ordinary people towards achieving humanity's prime aims of freedom and independence and a good life of high quality for human beings, here and now. {12}

It follows that the benefits of co-operation and support from benevolent telepaths need to be shared by all alike, that the community's or country's wealth belongs to all alike.

And that we need to co-operate with each other as individuals, families and communities, supporting each other in this common struggle for a better life.

However, the rules of behaviour laid down in the Pentateuch, Genesis being its first volume, also enable people to resist the manipulations of authoritarian telepaths, and to control them. We know that ignoring these rules of behaviour results in social corruption, oppression and exploitation of the many by the few. We also know that following these rules ensures social strength and a good life for all. {9, 7} <1>.

And the Pentateuch's rules enable people to support and reward those telepaths who are struggling on behalf of the people, who co-operate and communicate, sharing knowledge and experience <6> with each other and with people who are unaware of what is taking place.

It is the social laws of the Pentateuch which in effect state that all are equal, that no person may exploit another or oppress so as to exploit. All are equal, all should and need to share equally in the increasing prosperity and well-being of the community. All have the right to be free and independent masters of their own fate and there has to be a system of social security which guarantees not just freedom from need but also protection against loss of material independence and of independence of the mind. In effect, oppression can be and has to be resisted and struggled against, opposed and overcome.

Hence it is essential to know these rules of behaviour and live accordingly. And so, in short outline, here are some key provisions, rules of behaviour, from the Pentateuch {10, 7} <9>:

A community's wealth, and this applies particularly to productive capital such as land, belongs equally to all its members and needs to be shared out, family by family. The sharing out has to be updated at regular frequent intervals <10>.

The community has to provide complete social security for its members. For example:

The community has to provide ('lend') money to those who need it, free of interest.

All such 'loans', if not repaid, are to be cancelled every seventh year.

Members of the community are entitled to have a sabbatical year every seventh year. During this sabbatical year they are entitled to be freed from work at the expense of the community. <11>

And, equally important, there are rules of behaviour which enable people to trust each other and so to co-operate with each other. {7}

All persons have the right to be free and independent masters of their own fate and no person may oppress or exploit another. Because people can be exploited through their needs there has to be a system of social and economic security which guarantees freedom from needs and so protects people from becoming dependent on others for essential income and which protects them from losing their independence of the mind.

Every person is entitled as a matter of right to social security. This means that people are entitled to be supported by the community not only when they fall on hard times but also to maintain their independence as independent breadwinners for their families. For example, the community has to provide backup funds to those who need them and they have to be provided as and when required.

To prevent people being exploited through their need these funds have to be provided without charging interest. They are called 'loans' because the recipient is under moral obligation to repay them to the community if he can do so. However, such 'loans' are cancelled every seventh calendar year if the borrower has been unable to repay them.

But support and co-operation have to be two-way flows. The community supports the individual but only if the individual supports the community. Those supported by the community are under obligation to support others in need of support, when able to do so, to share with others who are in need. Where 'need' includes the need for capital to secure their operation, to achieve the general standard of living and quality of life.

Which means that benefits and support from the community are given only to those who believe in its benevolent principles and live accordingly. 'Supporting the community' includes helping to spread knowledge and understanding of its principles.

Throughout, it is only those who themselves keep and apply the benevolent social laws given in this report in their daily lives who are entitled to these rights. Otherwise, to give but one example, funds provided by the community free-of-interest to a non-member (stranger) might be used by the stranger to exploit people by lending funds to others and charging interest so as to enrich himself. <12>

And so the social system and principles of behaviour, which follow below, underlie liberty, freedom from oppression and exploitation, independence of the mind, and social security. This system and these principles underlie the strength to resist and oppose oppression. Wherever people have a good life and a high standard of living, these were achieved because people followed this system and these principles. And they were achieved, exist, to the extent to which people follow them.

So people need to co-operate with each other. The success of any one individual or group is due to, and is the success of, the community at large. All should benefit equally from gains made, all gains should be shared out among all.

And now we can consider the underlying rules of behaviour and co-operation, and the corresponding social system, which enable people to gain strength, prosper and live good lives in the face of corrupt manipulations.

Ownership Rights: Ownership, Possessions and Riches

If I own something then it belongs to me and I decide what is to be done with it {15}. An example would be owning a house.

Possession is having something in one's custody as distinct from owning it. If I possess something it belongs to another but I can decide how to use it. An example would be renting a house.

Another example would be deciding what to do with my money (ownership) or deciding and controlling the use of money belonging to someone else (possession).

And considering the right to ownership, two questions need to be considered. Namely where does the right come from and how is it exercised.

The right to own property varies among societies. Ownership laws which assign ownership 'rights' to owners have been devised by the owners themselves or by those who serve them. {17}

Ownership of land and means of production, of funds and wealth, has always been accumulated at someone else's expense, has been taken from another. All belonged to the community, belonged to all alike.

So ownership of land and means of production, of funds and wealth, rightfully belongs to the community, belongs to all alike, is a community right. Those who have accumulated them have only possession, which means they can use and apply them but may do so only on behalf of, and for the benefit of, the community and that they are accountable to the community for the way in which they do so. {20}

Hence we have the use of possessions as long as we use them to provide a good living for our family, and beyond that for the benefit of the community. For the benefit of others less able or fortunate, for the benefit of the community around us and then for the benefit of communities abroad.

A maximum differential of two, the maximum gross earnings being twice the minimum earnings, within a country and also between countries, would seem a reasonable target to achieve under present more extreme circumstances. {20}

And we may only support those who themselves genuinely support our benevolent ideals and principles and their application and who themselves live and act accordingly, who behave humanely.

Bearing this in mind, the country's wealth, and this includes productive assets and capital, including land, enterprise and corporation ownership, property, bank deposits and reserves, belongs equally to all and needs to be shared out <15>.

To be shared out family by family, where 'family' is a life-long union {1} between husband and wife. Updated at regular intervals of between three and not more than five calendar years. Each receives a share of the community's total net assets <16>, their 'Asset Share'. An Asset Share cannot be sold but the owner has the right to determine its use and to the resulting benefits.

Work and Leisure

Work Place

People need to form and work in inter-related co-operative enterprises constituted and managed as described and detailed in 'Co-operatives and Co-operation' {20}. Included are social security, medical, banking and insurance services. Decision-taking is by members and surplus (profit) belongs to them. Success results from the decisions they take, on what they do and how they do it, depending also on the quality of the advice they receive.

Working Week

The weekly day of rest has become established. Every seventh day has to be a day of rest from work for all. On this day all are equal and rest, employees as well as employers {7}. Rest from work means rest from work for gain.

A five-day working week can now be achieved for all, and a four-day working week is achievable. Achievable by reducing the hours worked each week without loss of income and without loss of standard of living.

Sabbatical Year

Community members should be entitled to a sabbatical year every seventh year. Free to do travel, train for more skilled or better work, update knowledge, study, gain greater understanding, qualify. {20}

Those on a sabbatical must not work for pay, or produce to sell, during that year but could receive the average rate earned by community members during the previous calendar year.

Academics already enjoy regular sabbatical years. During this period they are paid their salaries. If such a large and well-paid section of the community regularly enjoy their sabbatical years, then we should benefit from the same.

Consider what sabbatical years would mean. For you and for others who would during such a year be free to do as they pleased. We could have much more satisfying lives, we could do much for our own communities, could do much for those in need, for those who are underdeveloped and unable to afford our own expert skills. {20} <17>

Social Security

All persons have the right to be free and independent masters of their own fate and no person may oppress or exploit another. Because people can be exploited through their needs there has to be a system of social security which guarantees freedom from need and so protects people from becoming dependent on others for essential income, protects against loss of material independence and of independence of the mind. In effect, oppression can be and has to be resisted and struggled against, opposed and overcome.

And so every community member is entitled as a matter of right to social security. This means that community members are entitled to be supported by the community not only when they fall on hard times but also to maintain their independence as independent breadwinners for their families. For example, the community has to provide backup funds to those who need them and they have to be provided as and when required.

To prevent people being exploited through their need these funds have to be provided without charging interest and such 'loans' are cancelled every seventh year if the borrower has been unable to repay them.

And social security includes provision covering unemployment, health service and old age, provided co-operatively {20}. <18>

Social System

We saw in Part 2 {12} that the workings of group minds explains how human communities and society are organised and the consequent confrontations and struggles from dictatorship to democracy. This is of fundamental importance for describing what kind of behaviour underlies a good and secure life of high quality.

Participative Organisation (Democracy)

And in Part 2 we also saw that under man-made (owner-made, owner-serving) laws, authority is derived from ownership of the means of production and service. This applies to both private and to state (public) ownership. Those who in the past gained power, wealth and possessions are in this way stating that what they have gained is theirs. And people are forced to work through need, have to work to survive. They are in effect enslaved to the extent to which they are forced to accept poverty or survival existence in return for the work they do {18}.

What we saw was that systems of authoritarian rule and dictatorship correspond to telepathic manipulation, control and exploitation of the population for the personal power and gain of a relatively few telepaths. There is no basic difference between dictatorships of the right and of the left.

And we saw that organisations which demand from, or condition, their members towards unquestioning obedience to dictates passed down from the top, threaten freedom and democracy. By controlling or manipulating the few individuals at the top, such organisations can be used, or turned, against the welfare and interests of ordinary people. Unquestioning obedience under normal circumstances corresponds to mental enslavement.

Under such circumstances people have to struggle for a better life and this explains the worldwide struggle we see for a better life {3, 12}. A struggle for a better life, for socially responsible and humane behaviour, for equality, freedom, independence. Where gains have been made we see that people matter, are important, come first. And we see co-operation and teamwork between people, and between people and community. We see participative organisation, management and leadership.

Self-development and Social Awareness

People need to be helped:

To work at increasing levels of skills and usefulness to the maximum of their abilities, backed by recognition of success by others. {2}

To think clearly and see through abstract meaningless words, phrases and visual material. <21>

To become aware of and to counter antisocial antidemocratic

media conditioning,

propaganda by vested interests, and

Advice from biased experts. {16}

And people need to be shown the meaning and relevance of social responsibility. There are ways of teaching social responsibility, of teaching the young how to take responsibility for others, how to care for, work with and look after other people. Social responsibility, the caring, giving and sharing with others, the taking on of responsibility for others including conflict management, can be and is being taught. One can learn to care for others. {21}

Social Responsibility: Identifying With, and Commitment To, the Community

Identification with and commitment to the community results from the knowledge that the individual serves the community which in turn serves the individual, that what benefits the one also benefits the other.

And so people need sincerely to believe in and apply in their daily lives the social system and principles of behaviour laid down here.

Which applies particularly to those in public, government, management, opinion-forming or official positions, and to those in positions of trust.

The Right to Education

People are entitled to free education to the highest level they can reach, dependent only on their skills and abilities.

What is taught has to support and be within the social system and principles of behaviour given here.

A key problem of communist state education appears to have been that people were fed much ideological abstract nice-sounding waffle. This, and the consequent inability of people to think clearly and work through their problems, appears to have been a major cause of the suffering of the Russian people after the collapse of the state-communist social system. And of authoritarians taking over Yugoslavia's advanced social system {4} by setting people against each other and breaking up the country.

People need to learn to reject abstract waffle as being imprecise, meaningless and misleading <21>.

It is not good enough for students to be asked to provide textbook answers to textbook questions. People need to be taught to think, reason, evaluate, assess the relevance and reliability of information.

The Right to Decide

In an authoritarian organisation the policy decisions are taken at the top or near the top by the hierarchy (establishment) and are binding on the organisation's members. We see secretive top-level decision-taking. Authoritarian organisation is the opposite of democracy and underlies dictatorship.

What underlies participative organisation (democracy) is decision-taking by the people at the level of the people.

So what needs to be stressed is that in a participative (democratic) organisation policies are decided by a well-informed population at the level of the population and that policies then become binding on management or government. {14}

So the real struggle is not between political left and right, but is a struggle for participation (the right to take decisions).

Decisions about work should be taken by those doing the work or close to the work being done. {20} <20>

We choose what to do or not to do. It is individuals who take decisions, who are responsible for taking them and thus accountable for the consequences of the decisions they take or fail to take. {20}

Role of Experts

Experts inform and advise about what should, can or cannot be done and about likely consequences either way. {16}

Experts must be independent, must not derive income, benefit or advantages from companies or interested sources, or from vested interests, or have vested interests, which could bias their advice one way or the other.

The role of experts is to advise. {16}

The Right to Know

Open Decision-taking (in Government, Enterprises, Organisations)

There should be open decision-taking at all levels of government, company, business and other organisations, commercial or otherwise. {20} <19>

In other words, at all levels and in all organisations.

Access to Information

All should have the right to free and unhindered access to all relevant information when requesting this. {20} <19>

Full information should be available to all at all levels within all organisations. This includes, for example, policy, technical, organisational, accounting or financial information, individual salaries, wages, expenses and donations.

With the exception of private or personal information about individual private citizens. {20}

Whistle-blowing

We need to establish ways of whistle-blowing, of concerned citizens being able to inform the community of secretive decisions and of all matters which are against the public interest which are taking place within government, company, business and other organisations.

Anonymity of whistle-blowers has to be guaranteed. We need to establish ways of protecting, supporting and providing back-up for whistle-blowers. {20} <19>

The Right to Be Heard

All have the right to comment, criticise or complain in public so that they can be heard and ways have to be made available for doing so.

Within any organisation, all should have the right to write a letter on any matter affecting the organisation, or to complain in writing, signed or anonymously. Such letters or complaints should have to be published within the organisation unless publication could harm the organisation. Anonymity must be protected. All letters have to be answered honestly, sincerely, factually and openly by those concerned, regardless of their level. {20} <21>

Within a country or smaller communities, there has to be similar and widespread access to publicity for concerned citizens who should be fully supported by the community when wishing to comment, criticise or complain. {12}

But one may not spread corrupting or antisocial or antidemocratic propaganda or practices. <22>

The Right to Protest and Demonstrate

While supporting and while staying within the social system and principles set out here, people need to have the right to freely associate with each other,

for example by forming protest, support and self-help action groups,

to peacefully protest and demonstrate to show the extent of their support and to obtain publicity, being fully supported by the community when doing so. {12}

Public demonstrations and public protests by concerned groups are an essential survival mechanism under beginning-of-twentyfirst-century conditions {5}.

Behaviour: Achieving Trustful Co-operation, Teamwork and a Better Life

The Ten Commandments <23> are so important and are so well known because it is behaviour in accordance with these rules of behaviour which is the basis for people trusting each other and so for people co-operating and working well with each other. They underlie freedom, independence and strength to oppose and resist oppression. Wherever there is any independence of the mind and material freedom today it exists because people followed these rules of behaviour and it exists to the extent to which they do so. To free ourselves from mental manipulation, conditioning and brainwashing we need to follow them. {7}

Take these two principles of behaviour:

You must not steal.

You must not desire anything which belongs to your neighbour.

Much trust and community friendliness is gained when people follow these principles.

But look around you. These principles are at times applied ruthlessly to protect the possessions of the rich from the starving poor who see no other way to survive apart from stealing some scraps of food.

I may be overstating the case so as to make a point. But consider this.

These laws apply equally to the rich and powerful. It is also the rich and powerful who must not steal from the poor even the little which the poor have. It is the rich and powerful who must not cast longing glances at what little the rest of us possess, it is the rich and powerful who must not aim to gain at our expense.

And now consider this {15}:

Shareholders would not even consider handing their moneys over to a corporation without in return becoming an owner of a corresponding part of the corporation, without getting a corresponding number of shares in return.

But customers are not given a choice. Corporations (their owners) simply take their customers' moneys

(a) for getting back money already spent on the business and
(b) for expanding the business

without in return giving customers (or the community) corresponding ownership rights.

To 'rob' is to take unlawfully. But we are here looking at moneys being taken legally and largely without the owners' (customers') knowledge or agreement. What is taking place is perhaps best described by the phrase 'legalised robbery'.

What we see is a people divided against each other, conflict and struggle.

We are resisting oppression and exploitation and building a better world for ourselves and our children. Our strength depends on co-operation between men and women, on the family, on developing our human potential by controlling the sexual urge, on being able to trust each other and rely on each other. Consider these {7}:

You must not commit murder.

You must not bear false witness against your neighbour.

You must not commit adultery.

People who behave promiscuously (permissively) have sexual relations before marriage, or after marriage with a person other than their spouse. Promiscuity turns men against women, and women against men, and robs both of the support of their family {1, 9}. Hence this prohibition of promiscuous behaviour. <24>

Another of the ancient rules <23> is that

one must honour one's father and one's mother and willingly accept the stated principles of behaviour, and the tradition, knowledge and life experience of one's parents, so that one will progress and advance in understanding and in life and will have long and secure lives of high quality in the land in which one lives.

In other words, when your parents believe in the principles stated here, and apply them in their daily lives, then one must learn and respect these teachings. One must not be led astray, no matter how plausible-seeming the persuading voices or images. In one's impressionable years one must not be led astray from the principles of behaviour stated here as these principles underlie freedom and independence and a good and successful life.

Bear in mind what has been said in these reports about telepathic communications and manipulations. Inhumane telepaths wanting to weaken, harm, hurt, oppress and exploit you would try to turn you away from following the principles stated here and would try to cloak their efforts with a fictitious resemblance of authority. Trying to impress you with 'sources' such as secular authorities or religious dignitaries, something supernatural or some sort of superstition. To delude you into behaving in ways which would weaken you so as to oppress and exploit you mercilessly. And so clearly stated {7} <23> is that one must not respect or serve oppressing, exploiting or enslaving beliefs or ideologies. One must not be misled by their attempts to give themselves a misleading appearance of authority and benevolence.

The same rules of behaviour protect people by forbidding personal gain from the misuse of authority, wealth or position. Those in authority must not oppress people so as to increase their own possessions and power, must not enrich themselves. They may not oppress people, form enforcing squads or organisations so as to multiply their own power, must not behave promiscuously, must not gain wives or wealth. {7}

Ignore the social system and principles of behaviour given here and you lay yourself open to manipulation and exploitation by antisocial inhuman telepaths. Follow the social system and principles of behaviour given here and you can gain strength, freedom and independence from oppression and exploitation, you can gain a good life of high quality. {7}

Concluding

So what one aims to achieve is

a good and secure life of high quality,

to work for the benefit of the community,

to take part in the struggle for a better life.

It appears that hurt and pain, oppression and exploitation, suffering and hardship, can and should be transformed and countered by an applied sense of social responsibility, by a sense of common purpose and co-operation between people working together in teams. That is by a sense of, and by the satisfaction of, achievement in locating, countering and overcoming the source of the suffering. {13}

Colloquially speaking, there is enough food here for everyone. Pick your ground, pick whichever you think is most important and then use your knowledge, abilities and skills to achieve the good way of life portrayed in this report.

Your life may not get any easier but it is likely to be a much more rewarding life of higher quality.

Notes and References

Notes

References

Relevant Current and Associated Works

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Relevant Subject Index Pages and Site Overview

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• Motivation
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The Site Overview page has links to all individual Subject Index Pages which between them list the works by Manfred Davidmann which are available on the Internet, with short descriptions and links for downloading.

To see the Site Overview page, click Overview

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Copyright    ©    2001    Manfred Davidmann
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History
14/08/01 Completed
21/08/01 To Website
02/06/02 Added 'Relevant Current and Associated Works'

Updated   2021:
Links to 'THEME OF THE WEEK', 'BOOKS', 'Donations' and 'Privacy Notice' were added
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