Science of Spirit Alliance: Creating a Community of like Minds...
The Great and Ancient School of Athens
The main purpose and intent of a "Science of Spirit Alliance" is to provide a place where like-minded people from all nationalities and cultures can come together in person or through the internet to learn about creating a greater awareness of life, more knowledge, better choices, and a Consciousness of Peace. It is for this reason that a "New Science of Spirit Alliance" has been created to help expand the choices, knowledge, and consciousness of all open-minded human beings... of any atheistic or religious denominations worldwide. We stand for the ideal and see... "Spirit within all human beings". WE act to improve the lot of others and strike out against injustice, sending out a tiny ripple of hope from a million centers of energy to sweep down the walls of oppression and resistance.
We have here an Alliance of like minds to share wisdom from around the world and discover a New Science of Spirit and a New Evolutionary Mind.Creating a New Science of Spirit Alliance, means that we have a natural love and compassion for all people of every race, creed and color and all life on this planet. We do not have to like what people do to each other but we can extend our love and compassion to all beings? that we may learn from each others differences and grow from the experiences. As Ethical humanitarians we examine ?the essence of spirit? reaching back in time to the Spiritual teachings of all the great masters, be it Buddha, Allah, Ramah or Yeshua Ben Joseph (Jesus of Nazareth) to find that this higher level of ethics in consciousness has been around for thousands of years. We have investigated the works of Socrates, Apollonius of Tyana, the Stoic meditations of Emperor Marcus Aurelius and Epictetus of ancient Rome, Lau Tzu and Confucius of China and Zen of Japan only to find that they are all the essence of an Analogical State of Awareness.
As a conscious community we study the Mayan Calendar and it?s wisdom from the evolution of consciousness and with the wisdom gained from our experiences... we set a foundation upon which we can understanding scientifically of the movement of Spirit. As a community of like minds we can now apply this understanding in a non-religious, humanistic form. In our community neither the rich nor special interest groups control the community... and everyone has a say... These ideals are based on Solon's Republic and the teachings of Socrates. Solon's Republic began in Greece, in the city of Athens during the Sixth Century BC when it was in great turmoil, the laws of Solon were the first written regulations whereby men ever proposed to govern themselves. Solon?s laws remained in effect in Athens in varying degrees of theory and practice for 500 years? Out of the democracies of Greece, tempered by the laws of Solon, came as a direct spiritual descendant the first true republic the world has ever known in Rome, this code, based on Solon?s laws, became the written constitution of the Roman Empire and remained for 900 years the basic "Common Law of Rome". (Will Durant).
This is not a school but an alliance of people creating a society for truth. The wealth of knowledge and information complied by Neurotech Research needs to be shared with others who will use it to benefit humanity. We provide enlightened entertainment with the purpose of exploring non-violence in thoughts, speech, and actions; examine society, the environment and consciousness gaining knowledge and wisdom.
In establishing a conscious community of equally wise human beings... we need to declare who we are and what we stand for...The rights and equality of all women on this planet [and anywhere else in the galaxy] are foremost in our minds and in our hearts... So that human beings can go forth in the world as one consciousness... representing Mother Earth:"Gaia"... as our representation of Spirit-in-Mass.
The concept of community is one of the basic building blocks of the human experience, and we have been building communities since we first walked the earth. Here we need to set a series of principles that we can agree on in a balance of reason and faith... knowing in the beginning that our reason for living in this community is not based on a monetary... materialistic lifestyle... And that the welfare of our fellow human being has a greater love to it than our love for money... an invisible mode of communication between two people.
The first principle of the "Science of Spirit' is its commitment to free inquiry. We oppose any tyranny over the mind of man, any efforts by ecclesiastical, political, ideological, or social institutions to shackle free thought. In the past, such tyrannies have been directed by churches and states attempting to enforce the edicts of religious bigots. In the long struggle in the history of ideas, established institutions, both public and private, have attempted to censor inquiry, to impose orthodoxy on beliefs and values, and to excommunicate heretics and exterminate unbelievers. Today, the struggle for free inquiry has assumed new forms. Sectarian ideologies have become the new theologies that use political parties and governments in their mission to crush dissident opinion. Free inquiry entails recognition of civil liberties as integral to its pursuit, that is, a free press, freedom of communication, the right to organize opposition parties and to join voluntary associations, and freedom to cultivate and publish the fruits of scientific, philosophical, artistic, literary, moral, and religious freedom. Free inquiry requires that we tolerate diversity of opinion and that we respect the right of individuals to express their beliefs, however unpopular they may be, without social or legal prohibition or fear of sanctions. Though we may tolerate contrasting points of view, this does not mean that they are immune to critical scrutiny. We encourage all members to scrutinize all points of view that we may have the ability to debate the differing points.
The guiding premise of those who believe in free inquiry is that truth is more likely to be discovered if the opportunity exists for the free exchange of opposing opinions; the process of interchange is frequently as important as the result. This applies not only to science and to everyday life, but also to politics, economics, morality, and religion.
Ethics Based On Critical Intelligence
The moral views of the Science of Spirit may be subjected to criticism by religious fundamentalist theists. The Science of Spirit recognizes the central role of morality in human life; indeed, ethics were developed as a branch of human knowledge long before religionists proclaimed their moral systems based upon divine authority. The field of ethics has had a distinguished list of thinkers contributing to its development: from Socrates, Democritus, Aristotle, Epicurus, and Epictetus, to Spinoza, Erasmus, Hume, Voltaire, Kant, Bentham, Mill, G. E. Moore, Bertrand Russell, John Dewey, and others.
There is an influential philosophical tradition that maintains that ethics is a self-governing field of inquiry; that ethical judgments can be formulated independently of revealed religion; that human beings can cultivate practical reason and wisdom, and, by its application, achieve lives of virtue and excellence. Moreover, philosophers have emphasized the need to cultivate an appreciation for the requirements of social justice and for an individual?s obligations and responsibilities toward others.
Thus, the Science of Spirit denies that morality needs to be deduced from religious belief or that those who do not adopt a religious doctrine are immoral. For the Science of Spirit, ethical conduct is, or should be, judged by critical reason, and their goal is to develop sovereign and responsible individuals, capable of making their own choices in life based upon an understanding of human behavior. Morality that is not God-based need not be antisocial, subjective, or promiscuous, nor need it lead to the breakdown of moral standards.
The American Fascist, The Christian right and The War on America.
Although we believe in tolerating diverse lifestyles and social manners, we do not think they are immune to criticism. Nor do we believe that any one church should impose its views of moral virtue and sin, sexual conduct, marriage, divorce, birth control, abortion, or legislate them for the rest of society.
At the Science of Spirit, we believe in the central importance of the value of human happiness here and now. We are opposed to absolutist morality, yet we maintain that objective standards emerge, and ethical values and principles may be discovered, in the course of ethical deliberation.
For the "Science of Spirit" ethics maintain that it is possible for human beings to lead meaningful and wholesome lives for themselves and in service to their fellow human beings without the need of religious commandments or the benefit of clergy. There have been any number of distinguished secularists and humanists who have demonstrated moral principles in their personal lives and works. They are Protagoras, Lucretius, Epicurus, Spinoza, Hume, Thomas Paine, Diderot, Mark Twain, George Eliot, John Stuart Mill, Ernest Renan, Charles Darwin, Thomas Edison, Clarence Darrow, Robert Ingersoll, Gilbert Murray, Albert Schweitzer, Albert Einstein, Max Born, Margaret Sanger, and Bertrand Russell, among others.
The twenty-first century can be and should be the century of A New Science of Spirit. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life span, significantly modify our behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life.
The future is however, filled with dangers. In learning to apply the scientific method to nature and human life, we have opened the door to ecological damage, over-population, dehumanizing institutions, totalitarian repression, and nuclear and bio-chemical disaster. Faced with apocalyptic prophesies and doomsday scenarios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat.
Traditional moral codes and newer irrational cults both fail to meet the pressing needs of today and tomorrow. False ?theologies of hope? and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities. They separate rather than unite people.
George Carlin of Religion
For Humanity, to survive requires bold and daring measures. We need to extend the uses of scientific method, not renounce them, to fuse reason with compassion in order to build constructive social and moral values. Confronted by many possible futures, we must decide which to pursue. The ultimate goal should be the fulfillment of the potential for growth in each human personality ? not for the favored few, but for all of humankind. Only a shared world and global measures will suffice.
A New Science of Spirit humanitarian outlook will tap into the creativity of each human being and provide the vision and courage for us to work together. This outlook emphasizes the role human beings can play in their own spheres of action. The decades ahead call for dedicated, clear-minded men and women able to marshal the will, intelligence, and cooperative skills for shaping a desirable future. The Science of Spirit can provide the purpose and inspiration that so many seek; it can give personal meaning and significance to human life.
The Science of Spirit embraces the true nature of many kinds of humanism existent in the contemporary world. The varieties and emphases of naturalistic humanism include ?scientific?, ?ethical?, ?democratic?, ?religious?, and ?Marxist? humanism. Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece, and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. Its ideals can be traced to the philosophers, scientists, and poets of classical Greece and Rome, to ancient Chinese Confucian society, to the Carvaka movement of India, and to other distinguished intellectual and moral traditions.
First: In the best sense, religion may inspire dedication to the highest ethical ideals. The cultivation of moral devotion and creative imagination is an expression of genuine "spiritual" experience and aspiration.
We believe, however, that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species. Any account of nature should pass the tests of scientific evidence; in our judgment, the dogmas and myths of traditional religions do not do so. Even at this late date in human history, certain elementary facts based upon the critical use of scientific reason have to be restated. We find insufficient evidence for belief in the Church; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-religious, we begin with humans not God, nature not deity. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural.
We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often, they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves. We need, radically new human purposes and goals. This is the purpose of a science of spirit to reevaluate human purposes and goals in a radically new way based on an ancient science and modern quantum physics?
Christopher Hitchens Religion is not Great
Second: Promises of external immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying social injustices. We continue to exist in our progeny and in the way that our lives have influenced others in our culture. Traditional religions are surely not the only obstacles to human progress. Other ideologies also impede human advance. Some forms of political doctrine, for instance, function religiously, reflecting the worst features of orthodoxy and authoritarianism, especially when they sacrifice individuals on the altar of Utopian promises. Purely economic and political viewpoints, whether capitalist or communist, often function as religious and ideological dogma. Although humans undoubtedly need economic and political goals, they also need creative values by which to live.
THIRD: We affirm that moral values derive their source from human experience. Ethics is self-governing and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life. Human life has meaning because we create and develop our futures. Happiness and the creative realization of human needs and desires, individually and in shared enjoyment, are continuous themes of humanism. We strive for the good life, here and now. The goal is to pursue life's enrichment despite debasing forces of vulgarization, commercialization, and dehumanization.
Fourth: Reason and intelligence are the most effective instruments that humankind possesses when balanced with faith in a spirit within all life in nature. There is no substitute: neither faith nor passion suffices in itself without reason. The controlled use of scientific methods, which have transformed the natural and social sciences since the Renaissance, must be extended further in the solution of human problems. But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue. Nor is there any guarantee that all problems can be solved or all questions answered. Yet critical intelligence, infused by a sense of human caring, is the best method that humanity has for resolving problems. Reason should be balanced with compassion, empathy and faith within and the whole person is fulfilled. Thus, we are not advocating the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feeling and love with its basis in faith. As science pushes back the boundary of the known, humankind's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics in the eternal balance of reason and faith.
Fifth: The preciousness and dignity of the individual person is a central to the Science of Spirit philosophy. Individuals are encouraged to create their own reality and realize their own creative talents and desires. We reject all religious, ideological, or moral codes that degrade the individual, suppress freedom, dull intellect, and dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased.
Sixth: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitative, demeaning forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should be permitted to express their sexual proclivities and pursue their lifestyles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity.
Seventh: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, religious liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. We oppose the increasing invasion of privacy, by whatever means, in both totalitarian and democratic societies. We would safeguard, extend, and implement the principles of human freedom evolved from the Magna Charta to the Canadian Bill of Rights, Canadian Charter of Rights and Freedoms, the Rights of Man, and the Universal Declaration of Human Rights.
Eighth: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and voluntary associations. Decision-making must be decentralized to include widespread involvement of people at all levels ? social, political, and economic. All persons should have a voice in developing the values and goals that determine their lives. Institutions should be responsive to expressed desires and needs. The conditions of work, education, devotion, and play should be humanized. Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum. People are more important than rules, proscriptions, or regulations.
Ninth: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor advocate a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters.
Tenth: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good.
Eleventh: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and recognition of talent and merit. Individuals should be encouraged to contribute to their own betterment. If unable, then society should provide means to satisfy their basic economic, health, and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income. We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts ? the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts ? for all who are neglected or ignored by society. Practicing the Science of Spirit philosophy ethical humanitarians should make it their vocation to humanize personal relations.
We believe in the right to universal education. Everyone has a right to the cultural opportunity to fulfill his or her unique capacities and talents. The schools should foster satisfying and productive living. They should be open at all levels to any and all; the achievement of excellence should be encouraged. Innovative and experimental forms of education are to be welcomed. The energy and idealism of the young deserve to be appreciated and channeled to constructive purposes.
We deplore racial, religious, ethnic, or class antagonisms. Although we believe in cultural diversity and encourage racial and ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an integrated community where people have a maximum opportunity for free and voluntary association. We are critical of sexism or sexual chauvinism ? male or female. We believe in equal rights for both women and men to fulfill their unique careers and potentialities as they see fit, free of offensive discrimination. As we all are seen as Spiritual beings here on earth having a human experience and all connected to the quantum field of the universe.
Twelfth: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon trans-national federal government. This still means a government of the people and by the People. This would appreciate cultural pluralism and diversity. It would not exclude pride in national origins and accomplishments nor the handling of regional problems on a regional basis. Human progress, however, can no longer be achieved by focusing on one section of the world, Western or Eastern, developed or underdeveloped. For the first time in human history, no part of humankind can be isolated from any other. Each person's future is in some way linked to all. We thus reaffirm a commitment to the building of world community, at the same time recognizing that this commits us to some hard choices.
Thirteenth: This world community must renounce the resort to violence and force as a method of solving international disputes. We believe in the peaceful mediation of differences by international courts and by the development of the arts of negotiation and compromise. War is obsolete. So is the use of nuclear, biological, and chemical weapons. It is a planetary imperative to reduce the level of military expenditures and turn these savings to peaceful and people-oriented uses.
Fourteenth: The world community must engage in cooperative planning concerning the use of rapidly depleting resources. The planet earth must be considered a single ecosystem. Ecological damage, resource depletion, and excessive population growth must be checked by international concord. The cultivation and conservation of nature is a moral value; we should perceive ourselves as integral to the sources of our being in nature. We must free our world from needless pollution and waste, responsibly guarding and creating wealth, both natural and human. Exploitation of natural resources, uncurbed by social conscience, must end.
Fifteenth: The problems of economic growth and development can no longer be resolved by one nation alone; they are worldwide in scope. It is the moral obligation of the developed nations to provide ? through an international authority that safeguards human rights ? massive technical, agricultural, medical, and economic assistance, including birth control techniques, to the developing portions of the globe. World poverty must cease. Hence extreme disproportions in wealth, income, and economic growth should be reduced on a worldwide basis.
Humanity as a Whole
In Closing: The world cannot wait for a reconciliation of competing political or economic systems to solve its problems. These are the times for men and women of goodwill to further the building of a peaceful and prosperous world. We urge that narrow-minded loyalties and inflexible moral and religious ideologies be transcended. We urge recognition of the common humanity of all people. We further urge the use of reason and compassion to produce the kind of world we want ? a world in which peace, prosperity, freedom, and happiness are widely shared. Let us not abandon that vision in despair or cowardice. We are responsible for what we are or will be. We all are responsible for creating our own reality. Let us work together for a humane world by means commensurate with humane ends. Destructive ideological differences among communism, capitalism, socialism, conservatism, liberalism, and radicalism should be overcome. Let us call for an end to terror and hatred. We will survive and prosper only in a world of shared humane values recognizing that we are Spiritual Beings having a human experience on a small planet. We can initiate new directions for humankind; ancient rivalries can be superseded by broad-based cooperative efforts. The commitment to tolerance, understanding, and peaceful negotiation does not necessitate submission to the status quo nor the damming up of dynamic and revolutionary forces. The true revolution is occurring and can continue in countless non-violent adjustments by conscious rational people. Nevertheless, this entails the willingness to step forward onto new and expanding plateaus of conscious awareness. At the present stage of history, commitment to all humankind is the highest commitment of which we are capable; it transcends the narrow allegiances of church, state, party, class, or race in moving toward a wider vision of human potentiality. What more daring a goal for humankind than for each person to become, in ideal as well as practice, a citizen of a world community. It is a classical vision; we can now give it new vitality. The Science of Spirit is thus interpreted is a moral force that has time on its side. We believe that humankind has the potential, intelligence, goodwill, and cooperative skill to implement this commitment in the decades ahead. These affirmations are not a final credo or dogma but an expression of a living and growing faith.
We invite others in all lands to join us in further developing and working for these goals. The Science of Spirit Alliance of Canada is affiliated with all and any humanist Associations around the world © 2005 by The Science of Spirit Alliance of Canada.
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