Declaration of Existential Rights

We the people of the Earth, in order to provide for the most basic rights of humankind and indeed those of all sentient and non-sentient life, heretofore set forth these declarations in order to insure the free and unencumbered development of the individual and the species.

The Circumstances of these times

Today we live in an environment, and circumstance of momentous proportion. We live in a world that necessitates the creation of a comprehensive set of rights by which we may govern and protect the individual as well as the species. In this co-evolutionary environment, it is critical that these rights provide for both sentient and non-sentient life for the continued and safe existence of humankind.

There are several such models for human rights to be found in, the Magna Charta (1215), the Bill of Rights (1776), the United Nations Charter (1945) and more; none of these, however, answers the many questions with which we are called to face in this time (2000). Today we are faced with various issues: bio-ethics, cloning, the genetic altering of the human genome, genetic alteration of animal and plant life, the reproductive rights of an individual not withstanding issues of aborted pregnancies, genetic selection, and the rights of an individual soul to incarnate or disincarnate. In addition to these are the dilemmas of population control and the possibility of a genetically altered individual to reproduce.

This environment can be divided into two basic components:

Never in recorded history have we been faced with the possibility of species wide disruption due to the acts of one or a few individuals. Correspondingly the rights of the individual have never been questioned and impacted to the degree of which they are today. The list of threats to individual rights includes but is not limited to: influences of mass media, compulsory education and its predefined paradigms, the demands of a modern day environment on the minds and hearts of individuals, infringement upon rights of privacy, speech, the right to free and unencumbered practice of religion and many more.

Never in recorded history have we been so capable of impeding, managing or stopping natural catastrophes including earth changes, celestial events and more. These situations fall into two general categories:

Man made calamities:

Genetic alteration of the human genome
World wide distribution of a deadly virus or other biological agent
Worldwide calamities which result from the use of weapons of mass destruction, including biological chemical and nuclear weapons.
The genetic alteration of both animal and plant life with direct impact to our inter-related life cycles.
Destruction of the environment through a variety of means.

Nature made calamities:

Worldwide extinction due to celestial events (asteroids, meteors, solar events)
Worldwide extinction do to terrestrial events (earthquakes, volcanoes, floods, and so forth)

It is of paramount importance because both of these general conditions exist, that we re-affirm old rights, and institute new ones in order to provide for the development of the individual, the species, and other forms of life, both sentient and non-sentient

Purpose of these rights

The purpose of these rights is to set forth parameters in order to form and create the conditions for learning, peaceful communion, happiness, self-determination, self-emancipation, and the free and unencumbered development of the individual and the species. Be it resolved in this most basic of all vehicles, born out of necessity, that these goals be set forth as the God given and universal rights of the individual and of the species; furthermore, that these rights apply to humankind and to all other sentient and non-sentient life, in so far as provisions are made for them in this document.

Resolution of goals

Be it resolved that we might insure the rights of the individual living soul that is: incarnating, incarnate, disincarnating, or disincarnate.
Be it resolved that we might insure the rights of the species.
Be it resolved that these rights should define and provide for the most basic of foundational existential rights, or rights of existence, for sentient and non-sentient life.
Be it resolved that these rights should provide a vehicle to insure against all capacities of the species to interfere with the full and whole development of the individual in their mind, body, affect and spirit.
Be it resolved that the rights of the species be insured against all capacities of the individual, having been never greater, to interfere with the free development of the species for existence as a coherent and free body, allowing for the natural development, peaceful co-evolution, and communion among all peoples.
Be it resolved that these rights on both the level of the individual and the species shall be carried with no regard to race, color, religious, sexual orientation, economic standing, developmental predisposition, ethnic heritage, or genetic makeup, that they shall be encompassing of all levels of consciousness and provide for both sentient and non-sentient life.
Be it resolved that the first and foremost consideration among these afore stated goals is that we, as a people, as species, set forth certain ways of being, that these are inclusive of: life, liberty, the pursuit of happiness, the embodiment of love, courage, learning, and peaceful co-existence among our species and among other species.
Be it understood, that our greatest learning in passage through this life is not based solely on material objectives, but also on the life lessons that enrich and contribute to our healthful and ever increasing being. That while the first goals are temporal and limited to this incarnate existence, the second shall be carried with us beyond this existence and to this end is held as chief and paramount goal in our sojournment in the spatial-temporal domain of this life.

Foundation for these rights

The following elements arise for our determination, and clarification in order that we may properly apply the rights set forward in this document: what determines sentient life, the definition of life, and a coherent understanding of self, reality and how we know the answers to these questions.

Basic elements of definition

It is understood that the delineation of the rights of sentient beings and non-sentient beings alike is predicated upon the definition of sentient and non-sentient life. This definition is predicated on the primary defining elements of sentient and non-sentient life is without question. These most basic elements include but are not limited to inherent qualities of being, such as: consciousness, willful self-determination, and the ability to affect self-emancipation.

It is understood that the delineating elements of the rights of the individual and the species or any sub-group thereof, will be predicated on an understanding of what constitutes individual or personal consciousness, and what constitutes collective consciousness.

In present times and times to come it will be understood that the rights of the individual and the species must not only be defined in relationship to the boundaries and sanctity of the individuals body, but shall also be inclusive of the sovereign and sacred territory of the mind, as defined by the individuals personal consciousness as well as insuring freedom of the heart, as an experienced affective state. It is understood that these rights will extend beyond personal consciousness and into the collective unconscious.

Our first step

As reluctant as we are to embrace these very issues, we stand at the threshold of a doorway from which there is no turning back. The survival and peaceful evolution of our species, our planet and the assurance of these afore mentioned rights, depend upon our disposition and choices in this matter. We understand that these areas of application are inextricably entwined with our most basic life questions is inescapable. The questions of: Who or what we are? What is the nature of our own consciousness? How do we know? What is reality? What is Mind? It is further understood that even these most basic questions are themselves inextricably intertwined is self-evident to those who have pursued them.

Perhaps never before in our recorded history have such questions carried such weight and such consequence as they do today. Daunting as it may seem, we have it within our ability to so embrace these very issues. When we give over our reluctance to our willingness, we can begin a new era in human history. Yet this will not be done without the acknowledgement of our most basic fears.

Our most basic fears

As a population we search for answers to these most fundamental of questions, but these questions are moral questions as well as scientific ones. Heretofore, there has not been a government body capable of answering these questions without abridging the long held and sacred separation of church and state. Yet it is a duty and a responsibility of a governing body to insure the rights of the people. That this insuring of these rights is a most basic function of government and its capacities is self-evident.

The answer to these questions lies at the core of our most spiritual and moral beliefs, which are pushed and pulled by the ever-changing capabilities of science and technology. Yet we are equally reluctant to adopt any one set of religious beliefs or scientific standards as an overriding guide for these decisions because with this comes the prejudicial and political influences of its representative body. This leaves us with the situation of an incapacitating stalemate, where answers can be provided but not adopted. If we were to allow such an adoption of any one group's moral and ethical values, it would seem to be a subjective and prejudicial action abridging the rights of those who do not share these views. In this instance neither action being acceptable, we are relegated, to the device of denial, where we may neglect the questions and issues altogether. Yet we are on the precipice of a choice point, compelled by outward events, of scientific and technological achievement, to make a large change in our approach to these issues to insure the safety and rights of the individual and the species. Denial in this instance is no longer an option.

Violations of trust in the use of science

The question arises where do we turn for the foundation stones of these rights? Do we turn solely to science with its cold and observed indifference to the human condition? Knowledge without wisdom has its price and is fairly evident in the world in which we live today. From this, our most basic of mistrust has arisen and rightly so. It has been the power of the individual and the corporate body to gain scientific insight at such a magnitude as to affect the whole of humankind, without regard to humankind or the individual soul, that has only added to the depth of our mistrust. It is upon the further development of technological advancement that has been driven by the machine of monetary gain, without respect or honor accorded to sentient and non-sentient life itself, that this mistrust has been more fully developed. This material objectification of human and animal kind has in turn given rise to the worst kind of pragmatism, materialism and its exclusion of the spiritual side of man, often truncating the spirit of humankind. These are but a few of our concerns.

Violations of trust in the use of religion

Do we turn solely to religious doctrine and the truths and wisdom of antiquity? Our fears here are many. It has been the tenets and prescriptive paths of religion, which have been distorted often in the hands of a few individuals, to the ends of controlling and manipulation of the masses, that has built mistrust. This practice has been carried out by the purveyors of religious doctrine to enslave the minds and hearts of men, in order to gain power over the many by the few. This strikes at the most basic of all freedoms of the individual and their collective masses. Beyond this we have often observed that our most sacred and honored of truths have been distorted to this end. This has in times, present and past, led many to disavow some of our most foundational and fundamental standards of existence, and rightly so. It has led many to question the efficacy of this wisdom even in its most pure form. It has often been these individuals that have shown us our lightest and our darkest roads. This freedom we should never fear, but instead always support, that free the mind is and so shall it remain. It was the initial abridgement of this freedom and the freedoms of acknowledgement of individual experience that brought us the death of so many of our promising souls, the martyrs of the past and present day. This has only served to build on the foundation of mistrust instead of the foundational truth of freedom.

An acknowledgement of dualistic elements

Humankind has been witness to numerous violations of the most basic of human rights as a result of these afore mentioned paths and practices. It is untenable that the two most trusted guides in our experience, science and religion, be trusted to take this next step in the evolution of the human species by themselves, because while they have served us thus far in our growth as a species, they have also served as the source of our greatest mistrust. Through acknowledgement of our most basic fears in relation to these two heretofore standards for truth and governance, we may begin to see the dualistic elements contained in our past and present day reality.

On one hand, religion and other philosophies (political and otherwise) have made numerous incursions on the boundaries of freedom of the individual and their collective masses. This has not been through indifference and objectification, but through subordination of thought, body, and heart of peoples everywhere. This has been done to the end of various spiritual or philosophical goals. A forced injunction, even if it is correct, strikes at the most basic of lessons, these very injunctions are trying to teach and these are freedom, choice, self-determination and self-emancipation.

What religion has given us

Yet when we strip these injunctions of their inflicted metaphors, their subordinating practices and their political ends, when we look at the pure underlying truths which they present naked and distilled into their purest form, we find foundational, sublime, and beautiful standards of life. These truths have often been hammered out on the souls and lives of individual people, and through incredible individual efforts, and brought to us through the efforts of some of our greatest world teachers the likes of Jesus-Christ, Buddha, and Lao Tzu over the expanse of human time.

On the other hand it has been modern science, and technology with its cold indifference, that has made another kind of incursion on the fabric of freedom. It has often denied the human condition, the heart of the individual soul, and the process of life/death/rebirth by which the soul travels into and out of this life. Science has often denied the spirit and dignity of humankind and indeed this very journey itself. In this indifference we have been relegated to goals and objectives that only serve the spatial-temporal existence of the individual. Whether in repulsion from our mistrust of religion, or driven by the engine of profit, we in modern times have made this our god. Here we find the altar of objectification, lives and lifetimes being consumed on it. This practice has driven us to harness the minds and hearts of men, to pull the weighted wagon of materialism, enslaving whole populations to this one goal to the exclusion of all others. This is our most present and critical danger, it threatens to over-sweep the whole world in the name of comfort, glamour, fame, fortune, survival, and spatial - temporal power.

What science has given us

Yet when we look at this practice, the practice of science and the methodology it has given us -- of freedom of experimentation, of unfettered investigation, of theorizing and then re-testing -- we find this is a most profound methodological practice with proven utility, and of profound value. We find the very thing that has drawn us to the waiting arms of science and technological development to begin with, namely the championing of the values of freedom and unfettered investigation that have historically been so abused by non-scientific practices of the past. Herein, we find yet another pathway, the pathway of the scientific method, held together and described by the language of mathematics. This provides for both quantitative and qualitative, and non-prejudicial description and investigation.

The synthesis and transformation of practice

These afore mentioned conditions have been some of the many aspects of a somewhat dualistic reality embodied by our history and our present time. In order that we formulate a new pathway that insures our afore mentioned goals, we must acknowledge the best and worst of these elements.

In summary: It has been the use of religion that has inflicted a spiritual goal to the exclusion, often times of the very principles it is trying to teach, followed by the denial, often times, of the physical reality, of the spatial-temporal domain, and the free investigation thereof. In this we have seen the legacy of the bodies of dead men and women, covering the plains of history with their blood, shed in the encumbered pursuit of free investigation. In similar fashion the use of science and technology has inflicted a material goal to the exclusion often times of the spiritual side of humankind and the honoring of all life sentient and non-sentient. It has, often times, eschewed investigation of non-spatial-temporal domains, presenting any such investigation as unscientific, resurrecting fears of the past abuses of policies set by such an investigation.

Inclusive synthesis

Having recognized this most fundamental of dilemmas, we can utilize the process of science to investigate the objective world of inner experience as well. While at first glance this inner world seems more feeling and subjective than objective, this is not actually the case. The individual or the group given the appropriate set of injunctions or pre-conditions may observe consciousness at any level. By utilizing this methodology we may be confident that we will find truths and standards which are inclusive of religious principle and understanding from around the world. This understanding allows both to flourish by principle of inclusion verses exclusion, both being allowed to draw the best from one another.

The utilization of scientific methodology

It is the lack of prejudice in this scientific method and the generic application thereof, that will provide the groundwork for a willingness to emerge that embraces all sets of knowledge in their fullness and diversity. This is a more balanced picture which fully acknowledges the objectivity of the external world in the material realm (spatial-temporal domains), and the rich heritage that comes from the knowledge of humankind's internal reality (non-spatial-temporal domains). We should not trample upon the vehicles, metaphors and religious practices of the individual, but rather insure and celebrate their diversity, with which the world is so rich. Thus a new science is provided as a path and a vehicle to weave the coherent discussions of the future, discussions acknowledging fully the efficacy and truth derived from both external experience and observation and internal experience and observation. This singular approach preserves the rights of free investigation, expression, testing, and theorizing, and provides for these in both the spatial-temporal and non-spatial-temporal domains of consciousness. By adopting these understandings, heretofore set forth, free for any human soul to investigate and ascertain the certainty of their existence, we may allow freedom to rise. Acknowledging the battles of the past, fought so hard, and sacrificed so many on the altars of abrogated choice, while at the same time denying the rights of the individual to 'concept of self' and the 'rights of acknowledgement,' 'formation of a given reality' in thought or incorporeal, and the rights to 'free investigation' and knowledge, we may allow them to never again arise. It will be historically judged that these abrogations and incursions against the fabric of freedom have been far worse than any permission that might have been given to weave a new thread in this fabric.

Our most basic questions

The most basic concepts of Who am I? What is real? And How do we know? Are the key elements over which so many of our battles have been fought throughout history. They are the chisels, knives and razors which have torn at the fabric of our freedom, and created our pain. Yet alternatively, by utilizing these self-same implements we may hone, shape and mold the foundation of a new and peaceful world. For in this decision and this decision alone, rest our ability to form our hell or our heaven.

The solution

It is with this wisdom and the acknowledgement of it that we may derive an underlying standard for truth. From this synthesis we may utilize the best of both elements, science and wisdom as found in the world religions, while at the same time extinguishing the vices of both. By acknowledging the parallels in scientific and religious teachings and placing them side by side, we may create a non-prejudicial and generic environment for codifying basic understandings of life. In this course we must also understand that we do not abrogate the sacred, the reverent or the hallowed but rather that we breath new life into them, by providing a generic and non-prejudicial vehicle for free and unencumbered human experience. This is our step, today the theoretical physicist, the chaos theorist, and numerous others walk side beside on the road with the mystic. Thus, in providing for ourselves in this manner we can be assured of our most basic of rights.

Definitions

Definition of Life: For the purposes of this document we define life at several different levels. The basis for such definition is not limited to one type of organic structure but is predicated on any system which undergoes an ever-increasing process of self-organization, self-determination and self-emancipation. In the course of its evolution a life form follows a decrease in entropic elements on a macro-scale, and both increasing and decreasing entropic elements within the structure of its form, bringing about an increase in complexity and bifurcating elements. This cycle is self-determinative of several elements of metafluctuative and entropic processes as well as the natural life/death/rebirth cycle of its existence. This very process is one major determinative element in defining life, It lives, dies, and is reborn, often via process of reproduction, and therefore is life.

Sentient life: It is also understood that all of creation is in a process of fluctuation, change and eventual transformation. This self-evident reality necessitates that our definitions of sentient and non-sentient life at the very least are process oriented and at a higher level carry an ever-increasing number of possibilities unto infinity.

Sentient life is life that is self-aware, having the capacity to view and see past present and future, as well as reaching onto levels which transcend these concepts in the course of its development as an entity with consciousness. Sentient life forms exhibit a capacity for increasing self-determination and self-emancipation. This is necessarily an object/ process definition which is applicable over a large range of conscious entities. It is not limited to observer/observed levels of consciousness, resident self-referencing, relativistic and perceptual frames but transcends these levels of consciousness as well. It is well understood that the line between one level of existence and another is demarcated by the degree of capacity to exercise volitional choice, and in so doing exercises the emancipation of the entity's, 'self ' from one level to the next.

Non-sentient life: Is not self-aware, it exists as a result of an inter-dynamic system with the capacity to evolve, grow and become self-aware at advanced stages. Examples of non-sentient life are the Gaia of the planet, eco-systems, vegetable life and primitive animal life. It is understood that the existence of any feedback loop embodied within an organism toward the end of genetic self-alteration is the beginning of self-awareness even at the most primitive level. The existence of such is the beginning of self-consciousness. It is also understood that the potential of non-sentient life to become sentient is always inherent in its environment and its self.

Individual levels of consciousness: Individual levels of consciousness are defined as levels that are under the sole influence and control of an individual self-conscious entity. These levels are held as the sole and sovereign territory of the individual entity. Individual consciousness at this level may take two forms a concept of self as separate from other selves, or a concept of self based on an underlying unity with all life (sentient and non-sentient). The first issues in individuality by separation and the second issues in individuality by manifestation. The primary difference is the source of willful action and self-determination. In the first instance the source of action arises from a perceptual frame. In the second instance action arises from a connectedness to universal will. In either event the exercising and existence of this will or intent in the case of separation or non-separation is held as the sovereign right of the entity as its personal conscious experience.

Collective levels of consciousness: Is defined by consciousness that exists in Mind, but is below the levels of the personal consciousness. At this level there are no spatial or temporal constraints on thought or affect. Neither are they embodied solely in a spatial temporal construct. Subsequently this level of consciousness is accessible by all sentient life with the capacity to reach onto this level. At this level both sentient and non-sentient life may be observed and communicated with. To this end a portion of the conscious environment we create by our being is observable as a distribution function in the collective consciousness of sentient life. This circumstance so existing, we must honor the sanctity of this environment.

Lateral: is defined in this document as referencing a particular perception or view of self and or reality. A lateral field is that portion in consciousness that falls within the construct of localized logic, a given perceptual field and a partially if not totally reflexive reality. A lateral perceptual field is necessarily relativistic. In this reality we find the freedom to self-determination, here one chooses in relation to a specific reality.

Trans-lateral: is a movement across perceptions; it is the changing of whole localized belief structures and views of self and reality. This is a necessarily more vertically oriented movement, whereas lateral movement or lateral references are more horizontally oriented. This is a movement among relativistic perceptual fields, in the science of the observer and the observed, but it goes beyond this and utilizes a non-relativistic set of navigational techniques. It is in this type of movement that we find the ever-increasing ability to self-emancipate, or move oneself to a higher level of existence.

Self-determination: is the ability of an individual to choose the direction of the choice in a given perceptual frame, or at a given level of consciousness. It is a lateral definition; this ability is usually conducted based on localized reason in a given situation, or reality. The freedom of choice and reason within this domain is based on a contiguous nomological system within the given perceptual field.

Self-emancipation: is the ability to move trans-laterally from one perceptual field, one level of being or consciousness to another. This process is a necessarily changing ability and follows a higher understanding which is not based on localized logic, but rather follows a higher logic and an affective epistemology for navigation. It is the ability to evolve the evolution of self. In no way should this definition be construed, however, as supporting the practice of genetic manipulation to the end of changing of consciousness.

Spatial-temporal domains: are levels of consciousness where rule based systems, or belief systems, are applied in a space-time fashion, acknowledging the concrete world. This level of consciousness is but one sub-domain or set of nomological systems in a wide expanse of rule based systems such as relativistic effects in space-travel, and non-relativistic understandings that transcend spatial-temporal domains.

Non-spatial-temporal domains: are levels of consciousness beyond the incarnate, phenomenal world; they exist in thought and conscious experience. They do not exist subordinate to space-time, rather space-time domains exist subordinate to these levels of consciousness.

Articles Section

Article 1

Rights to pain and suffering

Scope of article

It is heretofore set forth that any individual or group of individuals has the God given and universal right to endure pain and suffering upon their choosing; that this pain and suffering is one possible means of learning and growth and to this end should be honored as such. Upon no compulsion of guilt or hubris shall this right be abridged, either for or against the existence of such pain and suffering.

It is heretofore set forth that the sole purpose of the incarnate soul should be fully acknowledged to be the learning and teaching rendered in its passage through this reality, and that this purpose is the predicate for the growth of the individual and the species reaching unto higher and broader potentials.

Resolutions

Be it resolved that no individual or group of individuals should feel compelled to end another's pain and suffering under the following conditions:

That such pain and suffering is a result of complicity and a willful act of participation.
That if such a willful act exist any and all individuals have a right to participate in the dynamic of the oppressed and the oppressor.
That these rights shall extend in so far as they do not interfere with the rights of others.

Be it resolved that solicitation of relief from pain and suffering of an individual or group of individuals is warranted upon full and complete consent of a majority of the suffering parties involved. Or in the event of a denied capacity to implement such a solicitation by the majority, this may be taken as a majority solicitation.
Be it resolved that upon receipt of this solicitation we have a duty and responsibility to ourselves and our fellow human beings as a collective consciousness to provide remedy and an assurance to end such pain and suffering. To the end of willfully making conditions of peacefulness.

Rights to death and disincarnation

Be it resolved that provisions for the dying and disincarnating shall encompass remedies for the individual or a group of individuals, and that the scope of these remedies include both material and immaterial factors, encompassing the full journey of the individual. These remedies shall be enacted upon instances which include dire spatial/ temporal discomforts and the inevitable assurance of death itself.

Be it resolved that the sole purpose of the incarnate soul should be fully acknowledged as to be the learning and teaching rendered in its passage through this reality, to the end of reaching unto its utmost potential. At such a time when it is deemed by all the parties involved that the soul can no longer serve this purpose, the facilitation of ending biological life is permitted as an honored and sacred act of passage. When a terminal condition exist there are two primary categories:

Those individuals that can communicate their wishes to terminate their own life,
Those that can not communicate their wishes in such an event.
Under these two conditions the individual life choice shall in no way be compelled or persuaded; the individuals wish in such a matter shall carry primary weight. In the absence of an expressible choice, an objective third party such as a medical practitioner and members close to the individual shall decide the outcome of such a situation. In the natural course of life, unassisted by mechanical, or biological device the individual shall be permitted to die.

Article 2

Rights to Peace and Conflict

Scope of article

It is heretofore set forth that all individuals and all species in the course of their existence follow the upward path of growth and transformation; that this course should be insured as a God given and universal right; that at the foundation of this right is the understanding that growth and transformation come out of the dynamic and inevitable tension that is created between the reality and the self before and the reality and the self after. This very process is the definer and the punctuator of the material reality of space-time, and beyond, that this growth - starting with the individual, but impelled by the collective consciousness of all sentient and non-sentient beings - will bring forth conflict as a matter of course.

Resolutions (rights to peace)

Be it resolved that this very fact being true, we embrace it at the core of our being as our most foundational truth, that all beings, sentient and non-sentient, have the right to peaceful growth and transformation.
Be it resolved that this growth follows not down the corridors of violence and oppression, but that it takes the path of enlightened management. It is by this very process that we may measure our progress as individuals and as a species, preserving both the rights of all individual and those of the species, and of all life both sentient and non-sentient.
Be it resolved that non-violent action predicated on the wisdom of the ages and drawn from the four corners of the earth. In our service as sentient beings shall follow these four fundamental truths: to follow the way of love, courage, truth, and freedom.
Be it resolved that no path shall be abridged by compulsion or prejudice. That this freedom from compulsion by any or all-external forces shall be held inviolate, to the end of learning and transforming sentient beings throughout all times and all histories; in so far as it abridges no other right documented herein.

Rights to conflict

Be it resolved that no action shall be taken in regards to violence of two parties (of the oppressed and the oppressor) unless and because the following conditions exist:

a. The rights of the species or the individual are directly violated.

b. There exists a majority solicitation for the deliverance of such oppression by the oppressed.

c. There exist an assurance of such an action which is presentable only to, and limited to, the congeries of warring bodies in the instance of a violation. This assurance is a guaranteed right of all entities on all scales, be they political, individual or of some other make-up, by the shear argument of their existence. This right is the honored and sacred duty of all sentient beings to insure against violence. This right is predicated on the most basic of all rights and that is the right to be and exist.

d. In the instance of intervention by a third party, the carrying out of this honored and sacred duty shall be initiated and guided by parties with no compelling interest but are impelled by the collective consciousness of all sentient and non-sentient beings to honor this duty, they shall enlist what ever resources are necessary, foreign or domestic, to provide this assurance. They shall go forth with a resolve of peace, with the vision of victory and the understanding that this victory is placed upon the altar of the lives of those men who carry it out, and be it known that there is no shame, no anger, no guilt, no ill intent, no hatred, no prejudice, no monetary or any other reason to act, other than that of liberation of the oppressed and the oppressor simultaneously.

Principles of peaceful co-existence

Be it understood that the foundation for peaceful co-existence is the ability to know the enemy, whether it lies within or without; to understand that what stands without is so often a reflection of what lies within; That the most profound of beliefs is the belief in the underlying goodness that lies within our enemies and ourselves We understand by embracing our enemies, the living of their life, the raising of their children, the bearing of their souls, and the walking in their shoes, we should gain a full and complete knowledge of ourselves, that this understanding of man is based on a process of realizing who we already are.
Be it resolved that for whatever reason of logic - be it deductive or inductive based on predicate or referent - our ability to transcend any given reality is based on the ability to embrace the enemy within or without; the right and impellation of the more free self shall supercede the compellation of localized logic or reason; this right should be exercised by the individual, or a group of individuals, when and if they experience such feelings and emotions in themselves that lead down the road of fear, leading then to anger and then to hate.
Be it resolved that this most profound step is an irrational step in the reality of conflict, but it is most rational in the reality of peace; that these steps may only be acceded to through the heart and the part of our mind that has knowledge and understanding of this process; that based on this knowledge and understanding, we shall step into the light of freedom and the understanding upon which self-emancipation is based.

Instance of evil

Be it also understood that there are instances in the reality of all sentient beings where there lies an evil, a hatred, and a darkness so great as to be overwhelming to the human soul. In this instance, it is our sacred and honored duty to self-preservation going to our very basic right of existence and choice to resist such with all our being. This instance is identifiable (as is the spiral of those who have chosen a volitional upward path, in a series of intentional choices) as the inverse of intentional upward action. It also has the characteristic of acting without localized logic or reason with no predicate or referent; it also has the characteristic of intentional and consistent downward choices, choosing less and less free states, abridging the most basic right of choice. It acts based on spiral without end into the darkness of an abyss without measurable emptiness. It does this in a fashion that is neither compelled by external circumstance, nor impelled by a desire to self-emancipate, but rather is impelled by quite another understanding.

Article 3

Rights to form and dissolve an identity

Scope of article

It is heretofore set forth that each sentient being has the right to its own identity; that this identity is held as sovereign, and sacred, that this right extends to personal levels of consciousness, and personal manifestation of the self in space-time constructs. No thought, or affective component shall be compelled, coerced, abridged, or manipulated either through spatial - temporal (perceptual fields) or non-spatial temporal means in the collective consciousness. It is understood that while temporary access maybe gained to non-spatial temporal levels (beyond perception), this level is also held as sacred, and the doorways to it guarded by the checks and balances of intent.

Resolutions (rights of acknowledgement)

Be it resolved that it is the basic right of each sentient being to acknowledge any, and/or all darkness as well as lightness; that this is a basic right in relation to the personal conscious self, with the self, and of the self with others; that to speak of who we are and what we are with out encumbrance is a right, in so far as this right does not abridge or interfere with the rights of other sentient beings as defined throughout this document.
Be it resolved that identity may be assumed or lost based on the volitional will of the individual or individuals in regards to national identity, community identity, or personal identity in so far as the formation or dissolving of does not interfere with the rights of other sentient beings for the same.
Be it resolved that each sentient being and individual soul has the explicit right to use metaphor or other vehicle of choice, for its own personal growth whether such a vehicle is accepted as an absolute reality or truth, or as a vehicle. This right extends so long as it inflicts no imposition on another sentient being or living soul to do the same.

Rights to diversity, path and practice

Be it resolved that it is fair and just that we should accentuate and build on diversity, building on the principle of variance and experimentation, allowing for people to follow the impelled course of the heart and mind; that this diversity exist in all forms and measures including race, ethnicity, sexual orientation, economic disposition and genetic predisposition. Each of these and all others shall be so honored, in so far as they perpetrate no form of oppression or endangerment to any other living soul. Oppression of any form thereof is defined by an interactive and involved dynamic between two or more entities where the oppressed and the oppressor provides disadvantage or prejudice one over the other. This dynamic shall be allowed, and free of interference pursuant the rights of pain and suffering of the individual or individuals, excepting in the instance of genetic predisposition where this right would interfere with that of the species. Where oppressor-oppressed dynamics exist in so far as they are consensual by both parties they shall continue without interference until such time as one or more of the parties abdicates this consent. These rights shall encompass every level of relationship, they shall extend from the small to the large-scale beginning with individual relationships to national and international and interplanetary relationships.

Be it resolved that individuals shall not be compelled by any means, monetarily, prejudicial, or otherwise to pursue any path (chosen or not chosen) as to the rate and time or place (spatial location) in which they shall pursue it. In so far as their chosen path be to practice any specific practice following a religious or educational paradigm, or the abstinence from any practice at all, unless this practice directly interferes with the rights of other individuals or the species.

Article 4

Rights to form and dissolve a Reality

Scope of article (rights of formation and dissolution)

It is heretofore set forth that learning may be accomplished through exploring either the inner or outer world or reality. That each individual has a right to form or dissolve a reality in so far as it does not interfere with the individual rights of any sentient life. That this reality is defined as any creative or non-creative expression, of one or more individuals and extends to the formation of a community, a culture, a religious institution, a practicing group, a gathering or a sovereign state. That these rights exist to construct or dissolve such is paramount in the expression and growth of all sentient life. It is also understood that in the course of human existence we are often compelled toward mechanisms of homogenization and the elimination of diversity as a basic outcome of our own fears. This article is to safe guard against such predisposition, toward the end of celebrating diversity as a most basic catalyst to our growth. It is through the inevitable variances in perception, culture, and human predisposition that we often achieve our greatest heights owing our gratitude to the dynamic and healthy conflict that often arises between such diverse elements in any given population.

Resolutions of article

Be it resolved that these rights, to form and dissolve a reality shall apply to all sentient life but are limited where they are found to interfere with any of rights stated within the pages of this document, for sentient beings. That these rights exist in and at all accessible levels of consciousness, in so far as they do not interfere with the rights of any individual soul incarnate or disincarnate, that access to such levels are held by the checks and balances of intent.
Be it resolved that the formation or dissolution of such a group, body or entity shall not be by compulsion of any governing body; that the rights to form such individualized realities, groups, or communities shall not be abridged
Be it resolved that such an entity shall not be compelled toward the inevitable centralization of large and complex societies, but instead shall honor precepts of self-determination, self-emancipation, and self-government, whether this is to the end of forming or dissolving such an entity.

Article 5

Rights of safe passage, optimal learning and transformation

Scope of article

It is heretofore set forth that all sentient and non-sentient life shall have the right to safe passage in and through all levels of consciousness be they material or immaterial. That this right extends to incarnate and disincarnate souls. That these rights must define the rights relative to the door of birth, the sojourning of the soul in the spatial-temporal realm, as well as the door of death. It shall be resolved that these rights in order to provide a coherent and consistent foundation shall honor the conscious, volitional and uncoerced decision of the individual involved in the journey of entry, sojournment, and exiting of this world.

Resolutions

The rights to birth and the incarnation

Be it resolved that these rights are inclusive of but not limited to the right to incarnation, predicated on invitation of conception. That in the event of such incarnation intentional or unintentional such an event shall be honored at the sacred right of the incarnating soul. That the aborting of the elemental growth of a human embryo, is a violation of the most basic rights of the incarnating soul to exist and to be. That these rights extend to all instances of conception, in-utero, or out of - ex-utero - with two exceptions these are:

a) In the event that the conception was not of choice.

b) In the event that mortal endangerment of the mothers life is clear and present.

Rights of safe co-evolution of sentient and non-sentient life

Be it resolved that the right of safe passage exist, at the systemic and species level, for non-human sentient and non-sentient life and life systems, that the development or interference of the development of such life or life systems is inappropriate and shall be held as a disregard for the rights of said life. Any of the following reasons, would be an explicit violation of the rights of said life - that these reasons are attitudinal and appear in the local frame to have no apparent long term consequence should further our resolve in this matter - the explicit utilization of any life form for any end without making clear and safe provisions for the natural development of its species, is a clear violation of its rights. The attitude that we may manipulate life to our own ends with out consequence is of most critical concern in a co-evolutionary environment and has consequence to us and the life upon which we perpetrate such a crime. We further understand that the development of humankind is pivotal on three basic elements:

a) The first of which, is our intent; this stipulates the accessibility we have to higher and lower levels of consciousness, that the level to which we honor the rights of other sentient life, is reflexive to how we honor the rights of our own development.

b) Second is the inter-relatedness of our species with that of other species and the co-evolutionary and inter-dependent nature of our collective evolution.

c) The third is the sovereign rights of other species.

Rights to transformation and self-emancipation

Be it resolved that any and all sentient life shall have the free and unencumbered right to self-emancipation (trans-lateral frame), transformation (trans-lateral frame), and self-determination (lateral frame) in so far as this right does not violate the sovereign rights of the individual or living soul; this right extends to all accessible levels of consciousness and is held inviolate in regards to higher and lower life forms within the definition of sentient life. It is held that these rights apply to humankind as well as to mammals and other sentient life. That these rights provide for certain basic actions by human or other sentient beings.

Genetic manipulation

Be is resolved that the intentional manipulation of genetic material without the full and majority consent of the human species is disallowed. That this consent if so given is only applicable to individuals which render such consent and shall in no way be inflicted upon any other individual(s).

Reproductive rights

Be it resolved that the reproductive rights in the case of such a manipulation is also held as inviolate, but is limited to the manipulated species. It is understood that if such an element exists in the population of any such species that they shall be conspicuously marked on their person or body to this end. That this most basic of provisions is to insure the natural development of the species without coercion, or intentional manipulation.
Be it resolved that reproduction is strictly forbidden unless full and conscious consent is given by both or all parties to commence with the act of copulation.

Rights to free passage

Be it resolved that genetic manipulation is not, nor should it be a means to achieving a higher level of consciousness.
Be it resolved that any such decision to effect genetic manipulation of any sentient life form must consider the consent of the species in question, as well as those of the individual is held paramount, and inviolate. If consent is not available as in the case of animal life, alternative provisions shall be made for the free, natural and unencumbered development of the species in question.
Be it resolved that the rights to manipulate genetically any sentient life carries the utmost weight and importance and that these rights maybe broken into two categories:

A) The terminally ill and dying individual.

B) A fatal but not immediately terminal disease.

Rights of the terminally ill

Be it resolved that in the event of a terminally ill individual genetic manipulation may be carried out even in an experimental fashion so long as this right does not interfere with the afore stated rights of the individual or the species. This is inclusive and limited to individual genetic manipulation, but reproduction is strictly forbidden and insured against by serialization, until such a time as this kind of manipulation is proven beyond all reasonable doubt to insure against any encumbrance upon the rights of the species. These manipulations may be allowed in so far as they are for the treatment of disease, and or the enhancement of the individual, but they are not so allowed to be carried into the genetic pool of the species, this precludes the rights of the species to unencumbered and natural development.
Be it resolved that the afore mentioned rights stated in items in sections 3,7,8,9 shall be extended to all higher order sentient life, that this is inclusive of mammals, fish, birds, insects, reptiles and other living beings of similar development. That the right of genetic manipulation may only be done under terminal situation, or at option of sterilization, whereby replication may not be introduced or preformed as an ever consuming element, measured by means of proportion, or disproportional growth brought on by genetic advantage in the population of sentient life. Until such time as this replication is with the greatest certainty held harmless to the human species or other sentient species in close localized, proximity within the co-evolutionary environment of humankind.

Rights to genetic manipulation

Be it resolved that the reproductive rights of the individual shall be balanced with the needs and capacities of the species upon pain of sterilization if need be. That when the majority of any sovereign group shall so decide to limit the capacities of its constituent individuals to reproduce indiscriminately, the rights of the species shall outweigh the rights of the individual, in such instance and before such instance the right to public distribution and funding of contraception is a fair and reasonable response to such a determination. The individual has the right to refuse the use of hormone or other therapy in this instance it shall not be compulsive. In the event that this condition of necessary population control exist then the honoring of policies set forth maybe enforceable upon pain of sterilization.
Be it resolved that the genetic manipulation, or termination of an embryo is only permissible under the gravest of circumstances, and that these criteria should be so outlined by a majority consensus of any species, or sentient life, that this consensus is inclusive of the rights of the species as well as the individual.
Be it resolved that there maybe no genetic manipulation of the human genome or that of any other sentient life for the purpose of enhanced appearance, physical trait, or other trait as the sole and sovereign right of the incarnating soul. That this right extends from point of conception to and through childhood, that this right is predicated on the understanding that the incarnating

soul has a sovereign right to its own identity and free and natural development of its physical body, that no other sentient being shall have any claim on this singular right. Be it known that this right extends onto protecting against its infringement by the parents, and or the species or any other party so interested in infringing upon this right. The only exception being if a condition exists that provides a direct threat to the species or the individual.

Be it resolved that the species may not inflict a genetic alteration upon the individual under any circumstance, excepting the survival of the species itself., that this is the sovereign right of the individual.
Be it resolved that all sentient life has, at a systemic level, an equal right to safe and natural development, and shall not be genetically manipulated to the end of profit, prejudice, utility, or general purpose. That it must be understood that the existence of all sentient life is a hallowed and sacred thing; further, that sentient life should be held as a whole in the Gaia of the planet or any planets we so inhabit. That these rights exist for the protection of all sentient species and the inter-related bonds that exist in the food chain of humankind as well as the developmental rights of each species. That these rights are applicable to humankind as well as the animal kingdoms as pursuant the definition of sentient life. Be it also understood that there is an intricate relationship between the constituent elements of the genome of a given species and its conscious abilities, That the most basic of rights of life go to the rights of protecting not only the body, but the physical manifestation of the consciousness of a given being.

Rights to unencumbered learning

Be it resolved, that any individual shall be able to adopt any methodology, any approach, utilizing any metaphor in any way of learning, and growing, that they shall decide upon. That these rights shall apply to individuals beginning at 12 years of age and extending for the rest of life; that this right shall preserve the rights of the individual and the learner from intellectual agenda, coercion, or encumberment, that these rights further extend to affective rights to feel and experience, ones reality and self, at any level. That in no way shall these rights be infringed upon. Further that these rights shall exist in so far as they do not violate the self-same rights of other individuals, including family members, co-inhabitants in a place of residence, or society at large.

Rights to death and disincarnation

Be it resolved that any individual has the right to disincarnate, under circumstances of unnatural prolongation of life, or extreme pain, that these provisions are considered a part of the 'rights of free passage', this shall encompass remedies for the individual or a group of individuals. That there shall be no harm brought upon any individual that assists in such a matter. That the duty of such an individual shall be considered, with respect and shall be so judged, with conscious and uncoersed, consent in so far as it is possible of the dying individual and exercised to the end of preserving the dignity of human life. That this action shall be carried out based on the following most basic understandings: that the sole purpose of the incarnate soul should be fully acknowledged as to be the learning and teaching rendered in its passage through this reality, to the end of reaching unto its utmost potential. That the individual shall find the 'highest and deepest possible peace' before exiting this incarnation. At such a time when it is deemed that the individual can no longer serve this purpose, the facilitation of ending biological life is permitted as an honored and sacred act of passage.

Article 6

Rights of Non-sentient life

Scope of article

It is heretofore set forth that all non-sentient life shall be held inviolate and with identity, and while non-sentient life provides for utility and growth of human and animal kind it is to be viewed as life with its own natural course of development. It is understood that our use and utilization of non-sentient life has as much to do with our own development as humankind, and the development of other sentient life as it does with the development of the non-sentient entity in question. For this we may develop certain basic guidelines. These guidelines should be patterned after the rich traditions and customs of native Indians all over the world as an example of how to live with non-sentient life.

Resolutions

Be it resolved that we shall take only what we need, and not be driven by engine of profit or consumption. Rather that we shall explore all possible alternatives to the consumption paradigm.
Be it resolved that we shall hold the value of non-sentient life as interdependent with our very own existence as in the Gaia and ecological systems of our planet or any planet we so inhabit.
Be it resolved that there are certain basic attitudes we shall pursue in relation to non-sentient life. That these attitudes include thankfulness, gentleness, and honor shall not be withstanding.
Be it resolved that our manipulation of any such life form is of our choice and free will but carries with it the weight and consequence proportional to our actions as an inter-dependent life species in a co-evolving universe.

Article 7

Rights to intellectual and affective ownership rights

Scope of article

Be it understood that both thought and affect (emotional energy) are accessible in the collective consciousness in Mind by anyone who so chooses to go there. That protection much less enforcement of ownership rights in this case in untenable and based on a paradigm of spatial temporal understanding.
Be it understood that by nature of the common sharing or accessibility of thought and affect at this level it is held in joint ownership by virtue of its existence there. That this joint ownership extends to the consciousness of all sentient life.
Be it understood that this condition although existing in obscurity today and out of the realm of the experience of the 'common man' will find its way into the common experience. At this time and before this time it should be understood that the development of economies will falter if based on a 'protected information paradigm.' Traditional intellectual rights may not be protected, or enforced in this instance. Extending even onto the use and utilization of any given information and its application.

To this end the species must establish a basic infrastructure for the meeting of the physical needs of its members. The intellectual rights for use of a given idea will extend onto to the natural 'opportunity of use' as defined by resources and capacities of a given individual. In this environment the "rights of use" will be limited to what is honored as any given individuals highest service, and their 'natural opportunity' to carry out the use of any such information and or energetic component. That these thoughts or affective components shall in no way be appropriated without willful consent is at the basis of honoring the existential rights of one another.