From birth to 18 years of age, or less (the age of female maturity - to be agreed upon) : childhood induction into membership of the community and all its routines, skills, responsibilities and fulfilments, and basic learning. (Note: many sex-related problems would be avoided if the age of maturity were 15, but I understand that whilst girls are able to give birth as early as twelve years of age, they are not fully physically prepared until 18, and to bear a child at an earlier age than this can be dangerous to the mother.)

1. At 18 years (accepted as the norm but subject to individual choice of course) : marriage, within or outside the community of birth. After two children are born an effective but harmless method of birth control will be used (this is assuming that, if such a method does not yet exist it will, with determined and disinterested effort, be found).

2. 18 ­ 35 years : parenthood and sharing in the work of the home community, also in bringing up and teaching the young and, later, caring for the old and sick.

3. 35 ­ 55 years : being trained and working for worldwide or local interests, travelling as needed or remaining in the home community. Either way, whatever we do and wherever we go we live in a local community, taking part in its life and contributing to the routine chores.

4. 55 ­ death : settling, perhaps back into the community of birth, informally passing on the benefit of experience, helping with the chores, gradually taking life more easily.

1. From birth to 5 years of age : home upbringing; being presented with a pretend reality, whilst sheltered and protected from the violent and ugly world outside.

2. From 5 to 16/22 years : formal competitive education, media exposure, street experience - being prepared uncritically to accept and blindly to adjust to the basic norms of the presently real world; learning which rests upon a contrived and artificial approach to life, remote from humantruth, as the Machine requires, a process that either puts young people down as the Machine's labourers or pushes them up into specialised automated jobs. This age group possess an enthusiastic and optimistic concept of reality, peculiar to youth, which is not only far from humantruth but does not perceive that the world's foundations, aims and practices, and humanity's common beliefs and values, are false.

3. From 16/22 to 60/65 years : concentrating on self-survival, competing for advantage; employment, striving for money; marriage, setting up home, equipping it, bringing up children, seeing they are educated, indulging in an artificially oriented 'lifestyle' in generally unsuitable conditions and all according to automatic status and income. An 'in-the-swim' concept of reality which enables those who find themselves joining in its violence and contributing to its ugliness to feel justified in so doing. A life commonly spent in doubt, confusion and considerable fear, underlying which is our profound ignorance of humantruth, a lack that is frustratingly sensed but whose significance is nowhere near comprehended.

4. From 60/65 to death : retirement, its artificial manner depending upon the level of pension and other means; normally living apart from family, let down by failing mental powers, certainly pushed aside and disregarded by the new 'in-the-swim' generation. Left behind with a personal view of reality as it was, now autoprogressively by-passed by new, equally false concepts.

This will be a full life, with strong values of fidelity, tolerance and self-control, made possible by supraconsciousness and a world reality free from unnecessary stress and anxiety. It will be full of activity and interest of a directly integrated kind, in that everything we do and feel will be relative to world well-being and humantrue awareness. Everyone will be living in similar communities and so shall 'know' everyone else, in that the circumstances of all are basically the same. How else could the principles of co-operation, equality and individual responsibility be upheld over all the Earth? It might be expected that instead of our present money economy tending to reduce standards towards the lowest common denominator, a humantrue society will draw humanity towards the highest.

I have mentioned already the randomness of human temperament. It is strong in us because it is vital to instinctive progress by natural selection of genes, but can be seen as a danger to co-operative community. However, humantrue society will exercise restraint in three vital ways. First, everybody will voluntarily submit to the agreed constitution. Second. everybody will be supraconscious and intellectually fulfilled, so emotional disturbance will be much reduced. Third, the tendency of individuals periodically to become emotionally upset will be offset by the fact that they shall not be alone and that such periods do not naturally coincide in everybody. So, for example, women suffering from premenstrual tension can be relieved by others of the community until they regained their normal composure. Individuals under any kind of temporary stress who are tempted to act irrationally can be dissuaded by their rational comrades.

When the time comes to rebuild our houses and other buildings, we can do it ourselves, simply and solidly, using local basic materials and skills and techniques which all will learn as part of upbringing, in such a way that our buildings are long-lasting and easy to maintain. The standard best practices for every locality will be worked out and agreed. Trees will be grown in every available space for some of our timber needs. We need to develop highly effective means of insulation which require minimal manufacture and the least possible use of scarce resources, so that the minimum of heating and cooling is required. Electric power for heating, lighting and other necessary purposes, will be obtained from safe and freely available sources, such as wind, tides and water, but especially from the sun. This, again, needs exhaustive study free from false money-economic or political parameters.

The furniture and fittings for our buildings will be made by the communities, as far as possible, using a minimum of metal. We will have carpentry tools and all will learn their proper use and care. These things will be simple and modest, as shall our clothing. This, too, will be locally made in the communities as much as is practicable. We will supraconsciously avoid ostentation, and fashion. Such things as zip fasteners might be found too complex and wasteful to make, so that we will return to the use of buttons and other simple fastenings. If we cease raising and killing animals, and shrink from using dead carcasses, we will have no leather, and the making of plastics is surely not often humantruly viable. Our shoes may then have to be made of wood and canvas. There is no denying the value of colour and design, but our present standards of requirement and taste in clothing and furnishing are too often thoughtless desires exploited by the money economy. They are not worth what they cost in real terms. The satisfaction we will lose, by denial of these desires in a humantrue society, we will more than regain in other ways.

We may believe that to provide our basic necessities by our own labour must be hard and grinding work, and we may view the lightening of that burden by heavy mechanisation and the wide application of technology as a boon to humanity. But work,as we now know it, does not represent united human effort to provide human necessities, and has not done so since the days of the hunter gathers. In fact, many hands, with the reasonable minimum help of machinery, shall make lighter work of the whole task.

European peasants might be held up as examples of the empty, backbreaking drudgery of life close to the soil and dependent on it. But they are dependent on the Machine for many things, and subject to market forces which demand a high level of labour for a relatively low level of subsistence. Being isolated they are without trade union power, and are remote from the artificial compensations of city-based culture. Because their activities are small-scale, they do not have the economic power to attract even a reasonable level of mechanical and technological aid. So it is partly because they have been hard used by the Machine that their life appears brutal, but also because the human advances in moral awareness and enlightenment, such as they are, have passed them by.

We have already looked at the way the competitive money economy works. European peasants suffer because the Machine is able to load a heavy burden on their backs. Yet they are producing food, whilst millions of others, doing lighter work for higher reward, are producing nothing useful, and many more are unemployed. We should no longer be in doubt that the Machine does not operate for our benefit, but for reasons of its own.

At present the whole world's fundamental effort is inspired by inquisitiveness and ambition - by a liking for money and what it can buy. There are public utilities, but they are said not to work well because their leaders lack the profit motive and workers do not have to be cost effective. It is generally believed by the automated that without such incentives the vital effort will not be made. The humantruth is that humanity, whatever it gains from service to the Machine, remains sadly lacking, and that which is lacking we would regain by supraconsciousness. Certainly it will then be the case that nobody is a supreme winner, but neither shall anybody be a miserable loser. Allwill find satisfaction, and thatwill create their will to work, and to make every communal facility work, effectively.

Consider how a humantrue society, putting humanity first and last, will support us. Everyone will be concerned with providing basic necessities. Food will be that which is grown in our locality, wherever possible, and not transported unnecessarily with the wastage this involves in the way of effort, metal, fuel, packaging and preservation. Our diet will be proper for health, and enjoyment, but we shall adapt to that locally available food. We shall not tamper with it to no good purpose, by refining or adding to it. We shall take from nature only as we need, and it can support. We will not exploit it for taste alone - for example by eating animals especially raised for that purpose - out of respect for conscious life, and because it is wasteful. We shall eat meat only where essential for our survival, or where it is vital to kill creatures for overall control of numbers, and their meat would otherwise be wasted. Where we must kill animals (including fish and birds) it shall be done humanely, and with respect and regret.

In growing our food we shall keep as near as we can to the recycling process of nature and do nothing to endanger this process or upset the organic soil structure which supports it. The sun, wind and rain are vital parts of the cycle, and we shall not obscure, pollute, or otherwise interfere with them. That air and water be clean and pure (something we are already aware of and taking steps to ensure) is more important than most of the man-made processes which cause pollution. The whole natural process, with its many contributing parts, is that which gives us life, and we shall study it and learn how to care for it. There is every humantrue reason why, wherever possible, we shall produce our food by hand, with the help of horse-drawn implements, using fuel-powered machines only as a last resort. We shall treasure our fertile land and strive to keep it fertile.

It is believed that increased technology in industry has been good because, by relieving us of hard and tedious manual work, it has given us time and opportunity for inner growth. But there never has been true reason why, in the past here in the West, so many industrial workers had to labour so sickeningly hard. In the artificial relationship between prices, profit, labour and wages, profit takes precedence. Unless goods can be sold at a price which yields a profit, their production is not considered viable. In order to secure a profit the burden on labour used to be increased and wages reduced as far as possible. The effect of this was that humans had to work too long and too hard merely to barely subsist. This is still the case in many parts of the world and, to some extent, has recently returned to the West.

It is true that in the advanced industrial countries some of the burden on human labour has been lightened, and there is evidence of some consequent inner growth. But it is to the Machine we mostly turn to fill our increasing leisure time with ever more of its material rewards and entertainments. And the same competitive pressures for profit still exert themselves. Those human mental, rather than predominantly physical capacities, which the Machine still needs, it continues to overwork but, for the sake of cost and convenience, is preparing to replace with computers and robots. The Machine would dearly love to have its work done by obedient artificially intelligent mechanical devices, which are never sickened by over-work, don't have to be paid and don't join unions. As we continue autoprogressing, ever more humans will be marginalised or made superfluous.

A reasonable degree of manual labour is the best complement to intellectual exercise. The body requires to be fulfilled as well as the mind. When the supply of most things is directly geared to human labour, we shall modify our needs to take account of our own voluntary effort that is required to supply them. Similarly, our respect and care for nature will be greater the closer we are to the soil. Things produced by robots are too easily obtained, and automated humans, by reason of their remoteness from nature, are not fully aware of the damage done to the biosphere by the Machine.

We shall enjoy our food, as one of the pleasures of life, but we need to adjust our present habits to a healthy diet. We shall avoid unnecessary cooking of food, both to save fuel and because cooking can reduce its nutritional value. Our bodies are designed to digest much of our food raw, and prefer the elements it includes in the raw state. We shall vary our diet to incorporate certain plants that are ignored at present but from which our bodies were partially built and still require for the efficient functioning of all organs. Again, the matter of diet is surrounded by confusion, and deep enquiry into it is vital to our well-being. It ought to be a prior concern of all the world that all eat as they need. It shall be the responsibility of all that each individual receives, and receives no more than, a fair share of Earth's provision. This alone is no more than our common humanity dictates, and that it could possibly be otherwise in reality will be unthinkable to a supraconscious humanity.

In a humantrue society there is no reason or cause to manufacture things of other than true human need. The standard of living agreed upon is bound to include several things which cannot be made within the communities. Such items as pottery, which requires a kiln and supplies of clay and glaze, might be made by one community for all others within a limited area, but other items will need large separate factories. Plants for producing steel, for instance, and machine shops for making it into nails, screws, knives and forks, washing machines and stoves. Others for making paper, window glass, rope, spectacles, gumboots. Yet others for constructing railway trucks, carts, farm implements and bicycles. Bricks, stone and slate can be produced reasonably locally for building, but not cement, or wood preservative.

The production of certain raw materials will have to be concentrated, for convenience of operation, in the regions where those materials naturally occur. For example, large timbers in quantity require sawmills, which will be situated near the forests. Communities might keep goats or a cow (if milk is found to be truly necessary, and if we find the practice of taking it from these animals acceptable). If we gave up making synthetic materials for clothing we might return to using wool. If we gave up meat-eating the sheep could take advantage of grazing previously reserved for cattle. Wheat cannot be grown in every locality and needs a mill to grind it into flour, although bread will be communally baked.

Manufacturing and processing units will be as large and complex as they have to be, but as simple as the necessary simplification of needs dictated, and as small and localised as possible to reduce problems of distribution. The community will everywhere be the basic model of human living. In order that everyone may remain rooted in this common way of life, labour for factories, sheep farms and forests will be provided from the surrounding communities. Certain individuals will share the work, each contributing perhaps two days a week to it, or more or less, for as long as needed, and devoting the rest of their time to community chores, cares and concerns.

Factories will no longer be subject to the present forces of competitive supply and demand, and of the money economy. Their equipment and products will be basic, straightforward, sturdy, standard and little changing, but effective. Scientific discovery, and its technical application, would be retarded by such restraint, but whatever scientific forward steps were taken would arise from human awareness of true need, not from the pressure of automatic will. The power required by factories must come, eventually, from permanent and environmentally sound sources. These factories might be so designed as to be capable of producing at a rate at least double the rate of consumption. They will then operate only during winter, the season when our community labour is least in demand, stockpiling more than enough to last through the rest of the year, when they will be closed down. During the summer, transport systems will be fully utilised to stock the factories with raw materials for the following winter's production, when the same transport will distribute the products. Requisitions for products will be sent by communities, to depots manned by nearby communities and serving convenient areas. Factories will send products to the appropriate depots, and the communities will collect and distribute them by arrangement amongst themselves.

The same depots will be used during summer and autumn for distribution of the produce which is grown, gathered and stored during this season. There will be no management of these operations, just everyone cooperating to carry out pre-arranged functions. There will be no money transactions, of course, or security precautions, or receipts, and the minimum of paper work, for nobody will be trying to obtain more than their true need, nor seeking to deceive. Without the pressure of profit and loss there will be none of the present economic valuation of time and production capacity, or need for quick turnover of manufactured produce, its distribution in all directions on instant demand, and its rapid conversion into money so as to make it profitably viable. By anticipating need, the system will take its unhurried, predetermined course, utilising its facilities for the benefit and convenience of humanity, not the other way about.

Since the humantrue system of living will be simplified and decentralised, so, surely, will its essential basic services. In the highly autoprogressed countries of the world, vast and complex sewage and drainage systems, gradually built up over many years, are now breaking down, and the money cost of replacing them is enormous - greater than the money economy seems likely to be able to meet. These countries also have vast road networks, and large numbers of haphaxardly constructed buildings which they can hardly afford to maintain. The water, electricity and telephone systems are very complicated and require constant attention to maintain, repair, change and extend. There are big problems of waste disposal. In a humantrue society our services will be adequately simple, and well within our capacity to keep in good order because they will be mostly localised. Like nature, we will waste nothing that can be recycled. To continue click here