THE

SEVEN PRESSURE POINTS

OF THE

NEW SOCIAL VEHICLE:

INDIRECT STRATEGIES

Corporately written

by the participants in the

SUMMER '72 RESEARCH ASSEMBLY

The Ecumenical Institute

3444 Congress Parkway

Chicago, Illinois 60624

PREFACE

This book contains the results of transposing seven master modal clusters of plotted proposal agents into seven -- the seven indirect strategies through which the New Social Vehicle will be created. This transposition was both inclusive and creative. It honored the entire set of necessary social relationships delineated by the Summer '71 Research Assembly; and yet it forced the Summer '72 Research Assembly to authentically invent something previously unknown: the strategies which, through indirection, will accomplish the practical vision of reconstructed society.




SECULAR MYTHOLOGY

Introduction



THE

HISTORICAL

NECESSITY


THE

RELATED

STRATEGIES


THE

PARTICULAR

NECESSITY

1. Secular Mythology is demanded by the times. The collapse of existing social structures elicits a cry for a new, meaningful life story. The breakdown of the family, alienation between youth and adults, signals the loss of meaning which all feel. The impending collapse of educational, community and religious structures impinge on man all around the globe. Sterile scientism has eradicated old myths which gave significance to man's self­understanding. Yet the hunger for meaning is seen in the astonishing success of commercial myth­makers, the growth of new forms of mysticism, and in the "drug culture." Further, recent trips to the moon have broken loose a new awareness of the need to re­create the foundational life stories which tell man who he is. These are among the signs that this is the time in history when a new secular/religious mythology is being demanded.

2. Secular Mythology is essential to the actualization of the other six practical strategies of the NSV. It provides the basic life story that forms the foundation for the seven. Secular Mythology gives content to Systematic awakenment, supplies context for Local Engagement, and becomes the glue for Practical Entoolment. It also provides the ideology for Global Servant­force and prioritizes Grassroots Research. Finally, Secular Mythology stimulates the depth motivity sustaining the other six strategies. Secular Mythology is the operating story that man tells himself as he stands as the vehicle that freights humanness through his own myths.

3. Secular Mythology is particularly necessary because without a comprehensive story man is unable to articulate the authentic meaning of his life. It provides the recreated story which allows him to grasp his destinal role in history and live out of a common vision. Such a new mythology would release man to deal with his reductionism, moralism, and victim image. Finally, it allows him to become more comprehensive, thereby giving him the possibility of dealing with his life ;~ it




SECULAR MYTHOLOGY

The Practical Strategy
THE

DESCRIPTIVE

STATEMENT


THE

INCLUSIVE

INTENT



THE

PRACTICAL

FUNCTION






THE

INTERRELATED

COMPONENT




THE COORDINATED OPERATIONS

4. Modern man is struggling with the crucial issues of what human living means and finds himself without an authentic story tradition grounded in basic life experience which illuminates his situation. This practical strategy centers on his present crisis. This strategy is the primary one of the seven practical strategies of the New Social' Vehicle. It consists of creating a radical re­articulation of humanness in universal mythological form.

5. The intent of Secular Mythology is to provide adequate life stories that rehearse man's final significance and reflect life as it actually confronts him. The strategy will provide man with the imagery which releases him from the immediacy caused by unrestrained scientism. He will be enabled to see his oneness with all of life and thus discover the sacred in the secular. Such an alteration of consciousness allows man to experience his life as utterly significant and meaningful. Furthermore, this strategy intends to provide a comprehensive perspective in which a person will be released to decide on his vocation not out of self­interest but in light of the fact that he shows up caring about global human need, with permission to play any role and engage in any situation.

6. This practical strategy functions by poetically articulating the deepest meaning of life. Second, the strategy functions by making man aware that he operates either consciously or unconsciously out of a mythology, which strongly influences his behavior and decisions. Third, it functions by confronting man with the inadequacies of his present operating principles such as scientism, individualism and religiosity so that he will be struck by the need for a new myth and self­story. Finally, the strategy functions by funneling valid but limited concerns into the unlimited engagement of a responsible global citizen.

7. Each component provides a unique though related contribution to the master strategy. New Myth Creation actually formulates the new myth, Mythological Environment Regeneration prepares the climate which allows modern man to receive the new mythology, Massive Mythological Bombardment permeates every facet of society with the new mythology, Controlled Mythological Programming brings to self­consciousness man's experience causing him to reflect intentionally on his daily life, and Commonized Mythology Method collects and creates movemental methods for implanting the new mythology and trains the troops to use the methods. The interrelationship of the components is illustrated as follows: articulating, the basic story in New Myth Creation is necessary for the implementation of the other components:. Mythological Environment Regeneration creates the receptive climate in order that the basic story of New Myth Creation can be appropriated.

8. Secular Mythology involves a global research network aimed at creating and promulgating the new secular/religious myth. There will be two areas of ongoing research: past and present myths and the modern social ethos. This research will be enacted by world­wide teams of field workers, collecting myths past and present from across the globe and gathering information on the ethos of modern societies. This information will be funneled into a research assembly for the purpose of creating a new basic myth or common story from which local man will build his particular self­story. Further, the assembly will make decisions as to what techniques of dissemination should be developed to enable appropriation of the new myth in local situations, taking into consideration the use of media and training of promulgators. Implementation of the strategy will include expenditure in manhours, travel for field workers, and facilities for the assembly, and finances to enable global participation. As dissemination of the new mythology increases one will observe intensified participation in caring for every dimension of human society by local man.




NEW MYTH CBEATION

The Master Component


THE

DEFINITIVE

STATEMENT

THE

STRATEGIC

FUNCTION



THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS



THE

COORDINATED

OPERATIONS

9. New Myth Creation is the primary component of this strategy. It calls for the creation of a universal and comprehensive story which will restore man's understanding of humanness to the reality of life's experience. It requires an authentic translation of man's common depth experience into a poetic articulation having universal recognition. Its chief characteristic is that it is drawn from the essence of life, connected to history, related to the contemporary situation and motivational.

10. The function of New Myth Creation relative to the master strategy is to articulate a basic story for every man. It reveals his significance and the possibility of his societal participation in a global context. It further functions to illuminate the past and open up the future, giving man a new operating image of himself as the creator of history enabling him to create his own self­story. It reveals the traps of mythology; which operate out of such reductionisms as individualism, pietism, scientism, and psychologism. It elicits a shift in mindset from a sense of impotence to one of power.

11. The constituent elements of the New Myth Creation include four processes: 1) research of society's economic, political, and cultural arenas and analysis of prevailing mythologies; 2) collection of past mythologies; 3) study of prototypes for content and form; and 4) composition of the myth. The authors will focus on imbalances in society which need to be re­dressed. In the process of composing the myth, particular attention will he paid to the imbalances in society needing to be re­dressed. Sensitivity to theological adequacy and a fresh vocabulary which speaks to the common man will enable the myth to address the Word to secular society.

12. The social forms of the New Myth Creation are manifest in the actual processes of inventing the myth. A research network consisting of local units representing all cultural groups, a storage and data exchange center, and a coordinating body would insure universal applicability of newly developed mythology. The local units will utilize P.S.U workshop methodologies to collect and analyze the content and form of primal and current myths, as well as identifying predominate societal mindsets to predict the myth's impact. This process of research and data accumulation will be periodically evaluated at assemblies of local researchers. The assembly is responsible for the final myth writing.

13. The consequences of the New Myth Creation are both direct and indirect. The direct consequences include the restoration to post modern man his sense of power and significance and heightened self-awareness in relation to life. This component will also provide realistic context for assessing prevailing popular mythology as a mirror to daily life. This component will elicit a decisional response. The indirect consequences of this component will be an awakened interest in old myths, cultural studies, and the occult. The long­range effects of myth creation will be to foster the continual and ongoing dynamic of myth creation as an expression of man's universal understanding of the social process and his encounters with the spirit deeps of daily living.




MYTHOLOGICAL ENVIRONMENT REGENERATION

The First Key Component
THE

DEFINITIVE

STATEMENT


THE

STRATEGIC

FUNCTION






THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

14. Mythological Environment Regeneration is the second component of this strategy. Just as a farmer prepares the soil so the seed falls on fertile ground, the climate in which the current imagination operates will be prepared to enable man to receive the new mythology. The gifts of science have resulted in fundamental changes in the human imagination. But preoccupation with the rational and the utilitarian has limited man's sense of value to the Dramatic.

15. The functions of Mythological Environment Regeneration relative to this strategy are to point out and transform the regeneration already going on, to broaden and deepen the current milieu, and to bring self­consciousness to everyman relative to the mythologies out of which he operates. Mythological Environment Regeneration would get local man to become more receptive to a different self-story by enabling him to ask himself the right questions. Mythological Environment Regeneration would bring to self­conscious articulation the crippling self­story which he has created out of his scientism and victim image. He will be awakened to the limit of operating only out of an image of life which has confined him to a superficial existence. He will be exposed to the deeps of life to allow the possibility of transcendence in a vertical dimension.

16. The basic elements of this component include intentional use of current mass media. The startling image of that media illustrate man's impulse to leap beyond boundaries of rationality. Another element is the analysis of a variety of forms including myths out of the past and from all cultures. Science fiction would be included in the analysis to provide images of the future. Wisdom of those who have already been working at the shifting of thought­forms would be used by the research network, including works of such people as Buckminster Fuller, Doxiadis, Eliade, Kazantzakis, Joseph Campbell and Carl Jung.

17. A social form of Mythological Environment Regeneration is a research network that would do analysis, establish experimental projects involving the launching of new mythologies and new mythological language forms. The analysis would include study of present language forms that point to other than scientific explanations, present myth forms, early childhood stories and rhymes to see what creates the foundational part of a human's mythology. Curriculum materials of re.1.igious education would be studied to determine how it projects present myths. Pilot projects would include an infant school in which there would be a direct demonstration of the effect of climate and atmosphere. An art and poetry guild which would examine current poetic forms and push the creative edge already present in society, would be established. The network would work on developing language patterns which would point to contemporary life experience using modern mythological categories. They could also create models for launching new mythologies, such as Gandhi's going to the sea on the salt march.

18. The consequences of Mythological Environment Regeneration will be evident in a changed environment or ethos at all levels of society. A new openness and receptivity for a mythological climate will become evident. Society will hear with new ears and will begin asking right questions. Societal paradigms out of which men operate will begin to change. Indirect consequences will include an increased self­conscious awareness of human myths. Likely, there will begin to be changes in one's life style. Philosophy, art, and other aesthetic dimensions of life will have taken on new pre­eminence and importance. Long­range effects will include an increased capacity to incorporate new life and thought patterns.




MASSIVE MYTHOLOGICAL BOMBARDMENT

The Second Key Component
THE

DEFINITIVE

STATEMENT


THE

STRATEGIC

FUNCTION

THE

CONSTITUENT

ELEMENTS

THE

SOCIAL

FORMS

THE

POSSIBLE

CONSEQUENCES

19. MASSIVE MYTHOLOGICAL BOMBARDMENT is the envelopment of society with one myth which creates a common mind, common memory, and common symbols which are deeply rooted in man. The myth is to be directed to every facet of society in such a way that it penetrates every man's consciousness. The new myth will be done globally on a massive scale in order that the whole world is changed.

20. The function of Massive Mythological Bombardment is the permeation of society with the newly created myth until it becomes part of everyday life. The myth will be presented in images and language understandable to every man in every situation. The images will be drawn from life experience of joy and despair that are common to everyman. The myth will be dispersed across the globe simultaneously.

21. The elements of this component include informative media, aesthetic media and mass assemblies. Informative media would include the use of newspapers, corporately written articles on the New Mythology in magazines of wide distribution such as Reader's Digest and scholarly articles on myth and the New Mythology in appropriate journals. The aesthetic media would include visual arts, dance, novels and films. Another component would be mass assemblies presenting community issues, personalities or community celebrations.

22. The social forms of this component include various guilds and a publishing center. A writers guild would corporately write and inject the myth into movies, plays, novels and poetry. A liturgical guild would corporately develop the secular/religious rituals and liturgies for use in both the secular and religious communities. Musicians guilds will develop the necessary contextual music. A publishing center will print and distribute the novels, movies, poetry, liturgies, music, and other media forms.

23. With Massive Bombardment would come a shift from living with the myth to living out of it. This could result in an alteration of the total atmosphere which exists in society. Another result will be the fact that the myth will begin to operate on its own. That is, the images and the story would begin to be carried by people and institutions not self­consciously involved in the task.



CONTROLLED MYTHOLOGICAL PROGRAMMING

The Third Key Component
THE

DEFINITIVE

STATEMENT

THE

STRATEGIC

FUNCTION

THE

CONSTITUENT

FUNCTION

THE

SOCIAL

FORMS

THE

POSSIBLE

CONSEQUENCES

24. CONTROLLED MYTHOLOGICAL PROGRAMMING brings to self-consciousness man's experiences causing him to reflect intentionally on daily events. Through the use of various methods and structures, man can be enabled to wrestle with the depth meaning of life.

25. The function of this component is to promulgate the new myth and allow everyman to see the commonality and bleed meaning from everyday life experiences. This component raises to self­consciousness a man's reaction to human experience. The function is to illuminate the depth meaning of life, causing man to reflect on his relationship to life.

26. Intentional Social Communication is the essential element of this component. It includes a concern with appropriate contextualizing of events, through the use of short courses and the use of conversation methods. Formal techniques would include courses and corporate writing workshops. The use of incense, decor and art work provide an opportunity to use depth­searching conversational techniques. Exposure to and participation in dances also affords the opportunity to relate the celebrative facets of life to man's depth experience.

27. The social form of the component has at least two dimensions: trained personnel and intentionally created situations. These situations may take many forms, for example: informal gatherings in the home, coffee klatches at the office, programs at church, discussion groups at clubs, telephone conversations. More structured forms of the intentionally created situation might be 44­hour weekend courses, businessmen's seminars, and other appropriate arenas.

28. The effect of the component is that man experiences an increased awareness of his present understanding, which pushes him to look at future possibilities more comprehensively. It frees him to care more about his life and others. He is motivated to search the depths of his spirit which, in turn, affects his life style. Man's exposure to a recreated religious secular mythology calls forth a profound sense of oneness with life. He sees himself as both descendant and ancestor. Such awarenesses point clearly to his responsibility for all of life. His sense of being prophet and servant is heightened, thus enabling the thrust of the master strategy.




COMMON MYTHOLOGY METHODS

The Fourth Key Component
THE

DEFINITIVE

STATEMENT


THE

STRATEGIC

FUNCTION

THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS


THE

POSSIBLE

CONSEQUENCES

29. Common mythology methods are a vehicle for allowing man to say "yes" that there is no escape from the realities of life. This allows each man to examine the yearnings in the deeps of his life as he reflects on his experiences. This would enable each man to deal with the simple, common everyday realities of life so that he can realize fully the gifts of his culture at the same time he participates -- creating his own future far beyond anything he has ever experiences, allowing the spiritual release that all men commonly yearn for.

30. This component has four primary functions: compile and order available methods, to insure commonality, to train the troops in their use, and to implement them. Careful ordering and compiling of the methods will make them readily available to movement forces. In order to insure a common design of implementation, they must be globally transmitted. Local man must be trained with the necessary comprehensive methods for disseminating the new myth. The implementation of methods is crucial in transmitting the new timelines to insure that they reach everyman.

31. The elements which constitute this component are spirit methods and intellectual methods. The sub­strategy for the component would include comprehensive research of past mythology to create mythology method. The principle parts of spirit methods are spirit conversations, the new religious mode, other world topography, songs and popular preaching. The principle parts of intellectual methods are comprehensive research, corporate writing and pedagogy.

32. The social form of this fifth component is the careful, intentional refinement of the present methods of the movement. The intent 1s not to create a maze of new forms, but to concentrate on forms that have proven effective and employ them in the creation of commonized mythology methods. This would include such forms as the religious house, the cadre, the Local Church Experiment, the 5th City Model, ITI's, academies, imaginal education, RS­I, and the New Individual and New Society Course. These forms can be intensified through emphasis on appropriate short courses, conversations, papers, lectures and art forms.

33. The direct consequences of commonized mythology methods are the restructuring of movement structures to accommodate the new methods and the injection of the new mythology into society. The indirect consequences include bringing into being a new language which would carry the myth enabling the sharing of common experiences. It would catalyze a new group of people who would project to the world the image and style of the myth. The long­range effect implies that the journey of every man will be the target for collision with the Spirit. Every person will see in his own life story the presence of the Mystery itself. It will bring every man closer to a realization of his ultimate significance.




Conclusion


THE

HISTORICAL

GROUND






THE

PRACTICAL

IMPLEMENTATION









THE

SOCIAL

CONSEQUENCES

34. All people everywhere operate out of self­stories that impel them to action. Groups of people similarly move as they are motivated by their self­understanding. During what we call the Age of Exploration, the myth sustaining the explorers was one of the golden treasure available to those with the courage to move out beyond the known world. The Portuguese, the Dutch, the English and the Spanish moved over the whole face of the globe in search of that "golden treasure." Although they found little actual gold, they did find other kinds of riches which continued to sustain the reality of that myth that life could be made secure through wealth. The mercantile empires of these great powers were motivated out of that myth. Under the power of that myth, wars were fought and empires fell. The historical development of any group or culture can be seen to move in a similar pattern of myth­event, event­myth relationships. The imperative rests with the self­conscious spirit movement to create and disperse the myth that will enable global mission.

35. The practical implementation regarding the elements of this strategy concerns itself with the study of society's economic, political and cultural arenas, the analysis of prevailing mythologies, the collection of past mythologies and the composition of the myth. Also very necessary is the need to examine operating theories and social dynamics of mythology and the introducing of adequate and fresh vocabulary to enable the clarity for secular society. The social forms necessary to carry out the practical implementation of the myth include a research, storage and data exchange center, a coordinating body to insure universal applicability of newly created methodology and local units utilizing problem­solving workshops, collecting and analyzing content and forms of primal and current myths as well as identifying the respective predominant societal mindsets as an indication of the impact of myths. Essential to the implementation of the myth is the anticipatory futuric projection. To enable the ongoingness of this strategy research and data accumulation will be reviewed periodically and compiled at assemblies of local researchers. At this time corporate and corrected myth writing occurs, and models are suggested for myth dissemination.

36. The primary social benefit of implementation of the strategy is the reaffirmation of man's ultimate value and the revival of his capacity to receive the encounter with the Mystery in his own life. there will be a receptive climate for reappropriation of the mythological with a paradigm shift in which man will be addressed by the universal and timeless questions of human questions of human existence. This strategy will equip men with new frames of reference for a decisional response, encourage a servant/ prophet life style and call for a new community living out of global images as bearers of the Word. The strategy will accelerate the process of ongoing myth creation and open men and society to new patterns of life and thought, which will be seen in new language patterns and revitalized vocabulary to communicate the depth of the common and the cosmic. The costs will involve a heightened vulnerability of men and society to irresponsible and inauthentic leadership, trading on the increased sensitiveness and responsiveness of the social process through subverting to reduced objectives. There may also be a period of disruption in ordered response patterns and social rationale as the common mythology is impinged upon by the deliberate recreation of this strategy.




GLOBAL SERVANT­FORCE

Introduction




GLOBAL SERVANT­FORCE

The Practical Strategy




THE

HISTORICAL

NECESSITY





THE

RELATED

STRATEGIES




THE

PARTICULAR

NECESSITY

1. 20th Century man remains trapped in the 19th century Protestant work ethic which tells him he is human only if he works' and measures the significance of his occupation, the degree of material security it provides. His deep, often unspoken, concern for the world is manifest only in superficial memorization of current events. Increased leisure has made service engagement possible, yet when confronted by the complexity and number of possibilities he relapses into being a spectator rather than an actor on the stage of history. Because he has no priorities, context or exemplar to motivate him to expend himself significantly, he becomes cynical in the midst of the lost meaning of his life. Yet in the midst of this collapse there are those who are willing to be radically engaged in society but lack a comprehensive strategy, nurture, or vision. The Global Servant­force will be a signal in the midst of vocational collapse. It will give form, unity and sustenance to those who have already decided to take responsibility for the world. This will actualize the potential citizen force wherever it exists, and lead to reformulated communities across the globe.

2. The Global Servant­force complements the other six strategies by embodying the style that they demand. It provides a vehicle for propagating the Secular Mythology. It is the implementation force of Systematic Awakenment. Its Collegial Interchange Emissary component seems an obvious supplement to the Grassroots Research strategy Further, the Force will set the style that the Local Strategy demands. Finally, the Local Demonstration Module component will be one form of the Demonstrated Sociality. This strategy is designed to execute a sign of authentic engagement as a means of motivating every man. Therefore, it provides manpower to all six other strategies. The style thrust of Global Servant­force is unique among the seven, but is tangentially pointed to by components of the other strategies.

3. The Global Servant­force strategy is necessary in itself for motivating, training, and supporting the authentically engaged man. Through experimentation and research it develops useful models for demonstrating and eliciting enriched community engagement. Concretely and indigenously, it demonstrates practical actional possibilities. It also establishes global criteria, commonality, focus, and coordination in engagement forms. In so doing, the Global Servant force deals with social and style contradictions by portraying a life­style of radical expenditure, by offering an alternative and exposing the inadequacy of man's operational stage, by providing channels through which individual servanthood can be accomplished, and simply by being a symbol of hope, affirming everyman's deed understandings of work, life, and family. The Global Servant force moves against the political contradictions by giving local man a way to reclaim his authentic voice in order to shape the forces that affect his life. As a result of new stories of significance being told, he redecides the authenticity of his economic 1ife .




THE

DESCRIPTIVE

STATEMENT



THE

INCLUSIVE

TNTENT






THE

PRACTICAL

FUNCTION









THE

INTER

RELATED

COMPONENTS









THE

COORDINATED

OPERATIONS

4. The Global Servant­Force is the loose network of persons who have at all times in history, pushed their life energies into the catalyzing of social change. Today, these catalyzing forces hold before themselves a vision of society that assures humanness for all peoples, they are bound together in their task by a common discipline. As Passionately radical citizens of the world, the secular servants project by their life­style a new image of the local man who serves the world by being engaged in his particular local setting. Today's secular servants view themselves as global citizens while functioning within a local context. The Global Servant­Force is the leaven that rises the whole community, which has been affected by the power of its commitment, vision, and life style, to action.

5. The inclusive intent of the Global Servant­Force is to create a radical new style of life in which every human being lives out of an understanding of himself as the servant of all mankind. Motivated by a compelling vision of comprehensive care for suffering humanity, the Glob al Servant­Force sets out to empower a life stance of freely chosen, unrestrained self­giving on behalf of all. In particular, it will enable the development of a new self­image among all men. Those individuals and groups who seem powerless to themselves will become free to experience their greatness and possibility. Conversely, those who view themselves as powerful will see that their authenticity resides in being responsible servants of all mankind. Both "powerful" and "powerless" will become increasingly aware of their own calling to care for others as an existing reality rather than an imposed ideal. The style of the caring servant will be portrayed across the earth in persons, communities, structural forms, and symbols so that selfhood as radical expenditure is constantly manifested.

6. The primary function of the Global Servant Force is the creation of an exemplary force which acts as a model for local man. The leadership, style, and structura1 forms are provided for a living representation for those seeking responsible engagement. This passionately rededicated force serves on behalf of those who do not yet share this vision by motivating, creating, and demonstrating replicable servanthood models. The style of the Global Servant­Force also serves to set loose in each local man a new set of images of expenditure. The force will be developed through common covenant and discipline, symbols, training and historical grounding. Each local manifestation of the force will be a covenanted part of a worldwide network, standing as a global sign in the local community.

7. The components of the Global Servant­Force are primarily functional. They relate to each other dynamically and simultaneously. For example, a person who is accountable to a particular Local Demonstration Module, might be assigned to the Global Pedagogue Service and be temporarily working in the area of responsibility of another Local Demonstration Module. As he travels from one location to another he contacts other persons in the Movement and thereby functions as part of the Collegial Interchange Emissary dynamic. Also he is continually supported in his internal spirit life as a result of the Secular Symbolic Node process. This all implies the enablement, nurture, training, and coordinating of the Force to further its engagement in its mission toward the local community. The Occupational Style Corps are actively engaged in by persons who are in Local Demonstration Modules as they perform their daily work. Within the local community the Occupational Style Corps relate to the Local Demonstration Module as the front lines to the mission as it supplies the troops. The heart of the Global Servant­Force lies in the Local Demonstration Module from which all training, nurture, coordination and assignments originate. It is from the Local Demonstration Module that the Occupational Service Corps is initially catalyzed. In summary, the Local Demonstration Module provides the external mission, the Occupational Style Corps provides the resources, while the Global Pedagogue Service, the Secular Symbolic Node and the Collegial Interchange Emissary provide the training, nurture and discipline for the internal life of the Global Servant­Force.

8. If you came in contact with the Global Servant­Force in society, there may be a number of complex and interrelated things going on. The following is only one picture or montage drawn from the many spinning montages of the Global Servant­Force. There are groups of people singing in a room with symbols that embody their servanthood task, a global grid, an imaginal time line across the wall. As the singing stops, they read a litany that calls the group to be the servant. The attention now focuses on a local teacher. She is a teacher who recently became a part of the Occupational Style Corps that had been experimenting with new curriculum. This entailed long hours of after school work for her. It took great discipline to work alone. Many times she created a class project which required materials not available through the school. She decided to buy them herself. Other teachers thought she was foolish to expend so much time. But her excitement intrigued many, especially one other teacher. They began to forge out a 5­year projection and a full year curriculum. The principal's initial reaction to their proposal was negative, but their persistence and dedication eventually moved him to implement the program beginning the next year. But even this decision was not without its costs. The new curriculum was a radical departure from most established methods of teaching. Many teachers required retraining which was made possible by the teacher's access to an educational team of the Global Pedagogue Service.




LOCAL DEMONSTRATION MODULE

The Master Component

THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTION





THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS



THE

POSSIBLE

CONSEQUENCES

9. The Local Demonstration Module is a body of people in a local community, welded together through a common vision and a covenantal relationship, who embody exhaustive servanthood style on behalf of all. The diverse membership, assigned to various roles, operates out of a transestablishment style with corporate decisions arrived at by consensus. As a transparent community within a community, engaged in ordinary secular activities, it is effective as a hidden catalyst, quietly enabling people to respond to the human needs of every local man. The module, through its normal social life, to specific participation in global responsibility. This motivational action results in the extension of the servanthood vision to other local communities arnund the world.

10. The Local Demonstration Module is part of a covenanted global network for impacting any geo­social area with its passionate care for humanity. Life is engagement. By intentionalizing life as engagement through the style of exhaustive servanthood, other community citizens are deeply addressed. The modules' celebrative servanthood life style tantalizes the members of the community and enables them to activate their own radical self­expenditure in disciplined servanthood to the community. The Local Demonstration Module ensures that a comprehensive vision is modeled by prophetic planning.

11. The Local Demonstration Module demonstrates a style of radical expenditure, held accountable to a self­conscious covenant, that operates out of a compelling vision, and corporate discipline. Their effectiveness lies in the catalytic power of their transparent concern, dedication, and service which quietly enables those around them by showing a way of being and doing that says "yes" to positive catalytic change. Concretely, the module prioritizes its tactics in conversational dialogue, decor placement and a celebrative life style in response to need. Conversational dialogue involves listening with a "third ear" and interjecting short­courses illustrating servanthood images at the appropriate moment. Decor placement will subtly, yet concretely, hold the understandings of what is now with the vision of future possibilities. The work environment will be rehearsed and celebrated daily. At every local level, the Local Demonstration Module creates a stage on which an exhaustive servanthood style dramatizes that which creates authentic humanness.

12. The social form of the Local Demonstration Module is manifest as a covenanted body of people which corporately accesses the need of the local community and builds a comprehensive model to realize its objectives. By impacting and catalyzing the key social process, the module, through its normal social life indirectly assigns the larger local community to specific participation in global responsibility by creating contexts, and possibilities which evoke personal engagement commitments. Possible arenas for these indirect strategic assignments might be the golf course, or business luncheon, or bridge party.

13. The Local Demonstration Module addresses the community mindset with a servant style which participates in the determination of future of community and global life. A direct consequence is the granting of permission to the community to embody a style of total expenditure in response to depth human needs. The module, through its quiet injection of motivation for crucial signal demonstrations with the community and its enabling of the servanthood style, indirectly ensures that comprehensive, prophetic community planning will take place. Over a twenty year period the module will have directed the community to specific participation in global responsibility through strategic use of context creation, possibility reimaging, and the evocation of personal commitments. Through its reduplicable design the Local Demonstration Module has the possibility of impacting any geo­social area. A global net of modules permits the utilization of the wisdom of all local communities where a module exists.




GLOBAL PEDAGOGUE SERVICE

First Key Component




THE

DEFINITIVE

STATEMENT








THE

STRATEGIC

FUNCTION



THE

CONSTITUENT

ELEMENTS






THE

SOCIAL

FORMS









THE

POSSIBLE CONSEQUENCES


14. This component of the master strategy is the Global Pedagogue Service. This unique educational team embodies the pedagogical style of servant and operates around the earth with informed global awareness. Its main concern is with the communication of the possibility of servanthood. This it does through the courses taught and the style embodied, for the sake of reaching every human being. It is worldwide in its activities, has a feedback system, and draws its motivational tools from the secular/religious area. The Service includes yet pushes beyond people's occupational style, through its concern with the expression of servanthood in the midst of every activity in life. The Pedagogue Service is dynamic and flexible. It is dynamic in the sense that the Service itself is not static. The assignments within the force will be rotational and include locally­trained people. The curriculum content will constantly be re­evaluated and changed when indicated. It is flexible in the sense that the service would not be limited to any specific group or particular arena of training, but would remain open to all avenues of pedagogy, including consultations, courses, and related activities. Finally, it is designed to sustain the secular servant through depth training in skills as he goes about his task of communicating the depth tools and training to everyman across the globe.

15. The function of this component is to serve as the educational arm of the force through training in spirit and social process methodology, and expansion of global awareness. The training itself moves beyond the rational and the technical to the ontological, which is to say that it deals with basic life questions and relationships, including occupation, family, and other extended covenants. It operates as a motivational force by revealing the possibilities and significance of life and the awe of one's own existence. Both a common style and memory begin to emerge across the globe through mobile training units. The common style of freedom creates new styles of expenditure in the midst of particular engagements accompanied by an interior discipline. The common memory holds both the global and local consciousness with a sense of responsibility as servants on behalf of the glove.

16. The Global Pedagogue Service is made up of a teaching faculty, and trained educators implementing a comprehensive curriculum that is primarily directed toward motivating servanthood. They develop methodological expertise in role­playing and are adept in recreating people's interior montages and operating images of the world. The curricula and methods spring from a depth perception of human history and ontology, and operates in both the social and spiritual realm. A covenanted faculty will be the teaching arm of the service which implements the work of the total body of educators. This highly mobile faculty will carry the insights developed in each locality to people in every other geographical location. This worldwide wisdom will broaden the experiences of every person the faculty touches. This faculty continually feeds back the problems they encounter, as well as their breakthroughs, to the educators of the service. Resource educators maintain a continuing support system for the faculty. Finally, the entire service, especially the faculty, embody the style of the transestablishment.

17. The social form of Global Pedagogue Service is a global assignment network of experienced and skilled persons who are temporarily assigned to local communities all over the world and who are available for assignment wherever their skill is needed. The ongoing tasks of this faculty include research, administration, organization of courses, workshops, conferences, forums, assemblies, teaching and counseling to enable growth in the life style of servanthood. This pedagogue service is a covenanted, disciplined arm of the secular servanthood corps, drawing personnel from the force as well as the more highly experienced members of the local demonstration modules, global interchange emissaries and occupational style corps. They constantly renew their skills through study, research and training conferences held at regular intervals.

18. The direct consequences of the component are the creation of a highly disciplined servanthood corps, equipped to motivate the possibilities of all men through persuasive dialogue, lectures, consensus methods, conflict mediation, and research methodologies. Addressing life assumptions, this Pedagogue Service allows local man to see the reduced, destructive effects of apathy and cynicism, which could be redirected toward finding a new style of constructive service on behalf of all. Indirectly through standing as an edge example of actualizing education, the service catalyzes change in existing educational structures. The long­range disruption of the operating worldview of honoring exclusive expertise and material success will allow a flexibility and dynamism to enter the process of decision­making, enabling everyman to shove his being totally in the breach of history. A new age will come when genuinely educated citizens direct their energies in celebrative nonchalance in creating and continually renewing their style of life, their polity, and their ability to sustain life.




COLLEGIAL INTERCHANGE EMISSARIES

Second Key Component

THE

DEFINITIVE

STATEMENT



THE

STRATEGIC

FUNCTION







THE

CONSTITUENT

ELEMENTS








THE

SOCIAL

FORMS






THE

POSSIBLE CONSEQUENCES

19. The Collegial Interchange Emissaries is the communication dynamic holding colleagues in a covenanted, global relationship and enabling local demonstration modules to take form. This strategy is unique in that it provides the data flow and direct style sharing for this strategy. Through periodic or full­time assignments, colleagues serve as intermediaries cutting across cultural barriers. The chief characteristics are a globally planned operation, impacting, training and sustaining the renewal forces. The Collegial Interchange Emissaries will operate through personal visits, calls, and mailing, public media, and larger assemblies in order to sustain collegial contact, model exchange, reporting and accountability around the globe.

20. The function of the Collegial Interchange Emissaries will be to provide a network for project coordination, a channel for information sharing, a body for responsible public relations, and a source for sustaining spirit nurture. By regular contact with their global colleagues, the emissaries will provide spirit nurture and collegial sharing. In addition, this contact and interchange will form a coordinating network to link demonstration projects and maintain a common style and unified thrust. The emissaries will be a channel for exchange of information about past experiences, current developments and future plans among covenanted colleagues across the globe. Further, the emissaries will be the intentional contact between the force ant the public, using both personal contact and mass communications. Relationships with strategic members of global society will be developed. The emissaries will form the public images needed to maintain a favorable atmosphere for continued expansion.

21. The basic element of the Collegial Interchange Emissaries is the sustenance of a global communication network of regular contact through assigned emissaries, maintained media flow, conferences and assemblies. Nurture will be continual and interdependent as the local community is impacted by the emissaries, who, in turn, are nurtured by the sustained collegiality. Visits will include both regular and discontinuous visits, longer stays, brief encounters, and long­term exchanges of residence. Personal visits will include regular visits by the leadership of the Spirit Movement. Media communication would include use of mass and selective media. It will also include regular weekly reports of the local community circulated globally, and the periodical publication of research and model­sharing. Conferences and assemblies will include those created for direct communication (such as a Research Assembly) and those used indirectly (such as CRIA and AMA). Utilizing the existing resources and channels of organization such as political parties and international business by spirit corps members will both enable visits and impact those organizations.

22. Social forms of Collegial Interchange Emissaries will be seen in people, locations, and material resources. One form will be persons in key occupational positions able to influence the criteria for strategic job placement, such as in a foreign consulate where a colleague could influence international assignments. Another will use the resources of the international business community, making intentional use of travel for the purpose of collegial visits. Emissaries will be strategically placed within professional conferences and general assemblies. Another form will be the exchange of colleague families from two different cultures. A traveling resource team could be in constant rotation for experience sharing and reporting to groups meeting anywhere around the globe. Interchange will also be effected through written communiqués, such as professional journals and research reports like the Kiplinger Business Letter, or books relating vocation to social dynamics, as in the Kaiser series. A network of area libraries will disseminate information through logs containing responses to move mental experiments, the collective wisdom of local demonstration modules, and reports of recent movemental events.

23. This component first affects collegiality and spirit nurture within the force. Increased intercultural contact and expanded information flow will result in greater availability and use of experiment wisdom and research data. The emissary will internalize the servant style and experience with an increased sense of local responsibility and global participation. His extensive travel and dialogue will provide informal pedagogical training. The Collegial Interchange Emissaries will be an opportunity for travelers to involve themselves in locally grounded action. For many travelers, emissary interchange will inject new life and interest in their jobs. Twentieth century mobility will be appropriated by the force as a channel of world care and a concrete embodiment of the global style for local man. The long­range effect will be to maintain the unity and thrust of the mission and raise a visible sign of the force.




SECULAR SYMBOLIC NODE

Third Key Component



THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTIONS






THE

CONSTITUENT

ELEMENT





THE

SOCIAL

FORMS









THE

POSSIBLE

CONSEQUENCES

24. Secular Symbolic Node is the dynamic of imaginal and symbolic articulation of life experience which operates through allowing individuals to grasp spiritually the depth meaning of life. This dynamic sustains and equips the needed forces in their scattered and gathered forms with the necessary images and symbols to embody the style of their radical engagement on behalf of all men. These forces in their ongoing activities impact their fellow colleagues and the man on the street through their use of the symbolic. This common symbolic enactment of their basic stance toward life rather than the common task or common intent is that which sustains the forces in their decision to live on behalf of all. The uniqueness of Secular Symbolic Node is that it is the dynamic which brings intentionality to the master strategy in its varied components through the rehearsal of the context out of which it spirit men operate.

25. The Secular Symbolic Node functions as the internal dynamic which fortifies the secular servant corps as well as the community. It is that which enables all local men to rehearse and redecide their stance as engaged individuals in the community. This rehearsal of responsibility goes on in the general context of impacting and motivating the individual to r~ image his life in terms of his significance, uniqueness, contribution, and relatedness to society. Thus it is an external impacting dynamic, raising possibilities of engagement, as well as an internal sustaining one. Existing within the secular structures of society, it injects into every local situation the understanding that life is expenditure on behalf of the world; an expenditure which is corporate as well as individual.

26. To sustain the spirit life and to hold up the significance and responsibility of the master strategy role, various elements are used. Elements of the Secular Symbolic Node such as rituals, symbols, and myths, enable the community servant to enact accountability and absolution and to realize the strength of corporateness. These tools, moreover, are a visible sign of intentional engagement to the community at large. Myths can be used to give man a vision of the importance of his role in society. Rituals or accountability remind him of the responsibility that is placed on him in his station and bring about a chastity in dealing with the task at hand. At the same time, absolution rituals make man conscious of his acceptance and free him to live with his humanness. Finally, the master strategy catalyzes the use of symbols to hold a group's common mission. These are the visual counterparts of myths and rituals which can be used in decor and emblems to create group identity.

27. Secular Symbolic Node is not limited to the specific structural form, but rather shows up in any configuration of human sociality. It infuses self­consciousness into any available social form­whether it be informal conversation 3 the family, the media or electronic communications. For instance, one element of Secular Symbolic Node is accountability/absolution. Accountability, as a life dynamic, occurs in any situation in any number of ways when checking out of work, at a family meal, over a business lunch. or during coffee break. The Secular Symbolic Node radicalizes these happenings by raising them to self­consciousness and intentionalizing their contribution to the style of engagement. Celebration is another of the elements one finds in any social structure. Corporate celebrations of community births and anniversaries; occupational celebrations of send­out on completion of work are effective and popular means of raising to consciousness every individual's struggles with his servanthood. In order to enable every individual to recreate his whole style of engagement in the social process, continuous experimentation goes on, within existing social structures, with self­conscious rituals, myths and time designs, rehearsing the particular decisions of men to place their expenditure, within the context of servanthood.

28. Among the direct consequences of Secular Symbolic Node is a new stance of radical affirmation, a stance which says "yes" to one's job, and a total responsibility in one's role within the community. The integrated spirit life of the forces will give them strength. This stance holds all the activities under the thrust of vocational servanthood. Another aspect of this deepening spirit stance develops discipline. An indirect effect of the Secular Symbolic Node is a new intentionality and planning in activities as celebrations, meetings and conversations to became common operating images. Time structures undergo a metamorphosis as people become self­conscious to their uses and possibilities. Men may play many different roles within organizations of which they are a part. A long range effect of the Secular Symbolic Node is the incorporation of ritual, symbol, and myth into the existing structures with an accompanying clarity about the vision and direction of an organization. This in itself seems to indicate a global trend toward discovering what it means to be religious within the secular world. Faults, failures, and omissions in one's assigned tasks are deal with positively in the light of missional servanthood. In sum, new images of what it means to be a servant will be instilled in the minds of local men through the catalytic effect of the Secular Symbolic Node.




OCCUPATIONAL STYLE CORPS

Fourth Key Component
THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

EUNCTION





THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS





THE

POSSIBLE CONSEQUENCES

29. The Occupational Style corps can be described as a disciplined catalytic core of workers within an occupation that self­consciously and directly enables its fellow workers to embody a common image and vision of being responsibly engaged in their work and accountable to the demands of all mankind rather than being victims of the job. This component is unique in that it provides authentic visioning within occupations and works informally to develop new nurture and training structures. The chief characteristics are found in a core group of workers who are corporately disciplined, secular in approach, understanding their heritage as workers, actively engaged and accountable to mankind in what they produce, a sign to their fellow workers of the globally responsible man.

30. The function of the Occupational Style corps lies primarily within two interrelated areas. The first establishes the image that each worker is significant in whatever job he finds himself, the second, that he is given the total possibility to bring humanness through servanthood to all the arenas of his job and his life. Radical servanthood is exemplified in concrete engagement, showing every fellow worker the possibilities of common man. This engagement of the corps enables fellow workers to participate in global responsibility in caring for the particular production and working conditions of their jobs and in publicizing how their labor is interrelated and significant to the world. The corps develops on the job rules, rehearses rituals and creates symbols to strengthen workers' intentionality in their purpose, to remind them that their Job does not finally give them life but their lives are already fully given.

31. Elements of Occupational Style Corps are studies and courses in occupational significance; open discussion between employees and employers, use of decor, symbols, rituals, rites and celebrations of particular occupations to nurture the employee; permeation of occupational organizations such as labor unions, National Education Association; individual research into occupational history; missional assignments to care for the local in the global context; and research into occupational ethics of servanthood, sodality dynamic for considering common work life and its significance.

32. In trying to see the Occupational Style Corps at work, we discover that most of the action is carried through by permeating existing forms and structures. For example, the discussion of job meaning or the development of informal care structures by a group of office workers gathering for a coffee break is an example of that dynamic at work. As they take part in their jobs they intentionally use coffee breaks' commuting, and social functions as the arena in which new images are created and intentional conversations are initiated. Some of the more overt expressions of the Occupational Style Force are task forces establishing occupational guilds and redirecting existing labor organizations so those structures can bring about in individuals an understanding of the significance of work within the broader framework of life as servanthood. Another visible expression is the intentional sharing of wisdom among people of similar occupations at various gatherings. Intentional travel an d worker exchanges are also areas in which the same purpose can be brought about.

33. The effects or possible consequences of the Occupational Style Corps are manifest in three areas: the individual, social institutions and society in general. The effects on the individual are a reimaging of himself in a role of servant to the world to produce a sense of meaningful engagement and a new stance with respect to the particular task at h an d. A further effect of his new self image reveals his capacity to celebrate all of life, even in the midst of mundane tasks. The possible effects in the social institutions arena are greater varieties in production, reduction in specialization, a reformation of procedures an d working conditions and a closer relationship between employer and employee. It is envisaged that a better use of natural s d human resources and a greater sense of responsibility for society will follow.





GLOBAL SERVANT FORCE

Conclusion

THE

HISTORICAL

GROUND






THE

PRACTICAL

IMPLEMENTATION







THE

SOCIAL

CONSEQUENCES

34. An excellent example for Global Servant­force is the Franciscans; founded to give form to a life style of Poverty and service. Bound by a common covenant, they shared ­! corporate symbolic life and revealed a servant style that radically cut across the perversions of the day. They were a visible sign to the secular world while remaining obedient to the structure and policies of the established church. A more modern example of secular forces operating out of common vision lies in the 20th century guerrilla movements. Directed toward a humanizing society, they operate out of common images recognizing the tyranny of the economic. Based at the grass roots level they exhibit a corporate disciplined style and draw upon a common literature. These and many other groups and movements of people have altered the course of history through embodying a style that offered an alternative to the predominant currents of the time.

35. The practical implementation of the Global Servant­force begins with the assignment of a coordinating ground from within the Movement to set up a time/space design and to begin coordination of the following development phase. This development includes preparation of faculty for a global pedagogue service, the creation of rituals and symbols for the secular symbolic node, provision for communication and coordination by the collegial interchange emissary, training for a core group of leaders to be assigned to other communities, and creation of techniques and rationale for the occupational style core This original core group will grid and choose locations for strategic placing of local demonstrations modules. Finally, when the core group leaders are sufficiently trained they are assigned and sent out to these strategic 1ocation.

36. The social consequences of the Global Servant Force as it operates, would primarily focus itself in the manifestation of a style that runs counter or different from the predominant style. The uniqueness of the servanthood style is that it makes possible the Impossible, as it stands on a broader context than normal. The Global Servant-force embodies a style that allows for the intermingling of life with poetry, and through that flows a revitalizing spirit and pride into man's everyday work. When this force within society is revealed, there accompanies with it the discovery of a rank of allies who have been given permission to make themselves known. A pioneering willingness is required to give up past images and forge out the new. In our time the creativity of single individuals is not enough, but by giving up the individual style and channeling it into a corporate missional group, a wild creativity flows forth. This type of servanthood style only comes about with an inclusive detachment from time, family, job, and money, but­coupled with a new sense of inclusive engagement as a broader context for the expenditure in these arenas are disclosed. The new images forged would infringe upon established modes of procedures, in that more relevant ones would be forged. In the same fashion the value systems and symbols for life and its significance would shift, which would cause a crisis within the institutions that support the old mood national and popular symbols.






SYSTEMATIC AWAKENMENT

Introduction

THE

HISTORICAL

NECESSITY





THE

RELATED

STRATEGIES









THE

PARTICULAR

NECESSITY

1. Seldom before in all of history has man been so poised on the brink of a dawning new age as he is today. Across the globe men and women of all cultures, in all walks of life have moved through the traumatic beginning of the twentieth Century, to begin to dream again of the greatness of Dan. this is not a movement Or naive optimism, but rather one of emerging awareness of possibilities for the future. At this moment, the clear cry is for a catalytic calling into consciousness of this new mood, A practica1 vision of society made new, a recovered sense of humanness. Such a cry will be answered by the Systematic Awakenment strategy of the New Social Vehicle.

2. The Systematic awakenment strategy is necessary in relation to the other strategies of the New Social Vehicle in that it is the basic contexting agent for these strategies. Through dynamically popularizing the wisdom r calved from them, it prepares the grass­roots foundation from which the other strategies move. In embracing the data from wisdom interchange strategy, it creates the new secular language to tell the new secular religious myth that serves to unblock and release man to engage in all of life's processes, and places him on a ground in which he creates the new global morality. Systematic Awakenment is the vehicle which carefully popularizes and disseminates the new myth to all the people of the globe. It is related to the Global Servant­Force in that it uses the servanthood as global assignment troops and as local contacting agents. Practical entoolment is the schools where Systematic Awakening curriculum takes place and is the locus for preparing the evangelist, as well as uncovering more forces for Systematic Awakenment. The Grassroots Research coordinates data mad information for Systematic Awakenment and offers resources to it, while Systematic awakenment, in turn, supplies curriculum resources to Grassroots Research. Systematic Awakenment unblocks loca1 man and motivates and sustains him for participation in Local Engagement. Local Engagement supplies the rationale for Systematic Awakenment, and together they bring in the possibility for radical global polity. Systematic Awakenment empowers local man to envision a new relationship to all of life which frees and equips him to creatively engage in Demonstrated Sociality.

3. Systematic Awakenment points to an intentional construct through which every local man may be called upon to appropriate his life and his world as significant. It deals with the realities of our day in that it addresses the present condition of despair and cynicism with a stylistic alternative, empowered by A renewed symbolic framework. It focuses upon the meanings of life itself as its content, whereby confronting the contradictions. It offers a concrete alternative life style, centered in practical new possibilities for vocation, family and community. It offers authenticity for the age. These characteristics indicate the particular necessity of Systematic Awakenment as a strategy of the New Social Vehicle.




SYSTEMATIC AWAKENMENT

The Practical Strategy


THE

DESCRIPTIVE

STATEMENT




















THE

INCLUSIVE

INTENT
















THE

PRACTICAL

FUNCTION
















THE

INTER

RELATED

COMPONENTS











THE

COORDINATED

OPERATIONS

4. One of the strategies relative to the New Social Vehicle is Systematic Awakenment. This strategy calls for a massive secular schema in which the word of possibility is addressed to every man in order to elicit his decisional response within the broadest context. The broad intent is to provide a renewed contextual framework within which local man is released to active engagement in his given set of social relationships so that he is enabled to make the necessary ethical decisions demanded in his particular situation. Its function is to recontextualize manta images about his vocation. This is done by a well researched and carefully planned impact on the parochial images which he accumulated from previous cultural relations. This strategy operates through common models ant methods. It develops a common timeline - both long and short range -- for training secular evangelizers and implementing their work. An example involving the common timeline is a periodic research construct in which disciplined evangelizers analyze various present cultural contexts across the globe and construct a systematic method for grounding contextual ethics in everyday life. This system operates out of a secular language which addressee every man's images by constant repetition. This happens on a person-to-person basis and to social groups. Finally the system operates out of a rational consistency of content, presentation and operation which is evaluated every quarter.

5. This strategy is to provide a Renewed Contextual Framework out of which man reappropriates goods, time, apace, and his own gifts to forge a new relationship to family, neighbor, vocation and the globe in terms of basic attitude and decisions An arena of global obligations is provided which allows man to operate out of a global contextual ethic relative to decision­making and appropriate the ideology that all the earth belongs to all. The recontexting of local man's images will make him self­conscious of the Other World in the midst of this world and in which he is free to review his priorities and ground new ethics, which allow him to live out of futuric vision. This will create an atmosphere of receptivity giving every local man a way to understand the new ideology that every individual has a cause, releasing each man's intuitions, creativity and greatness, allowing him to appropriate the fact that all of life is good. By releasing individual gifts and grounding the fact that every man belongs, Systematic Awakenment provides an opportunity for the engagement of every man as responsible for his particular social structures and sees himself as a healer. This steers men out of outdated self­myths releasing him to participate fully in history, by articulating the ideology that freedom is obligation, thus promoting global fellowhood.

6. The, practical functions of this strategy presenting new images of possibility, providing a new ethical framework and allowing man to struggle with the spirit deeps. New images of possibility will allow man to once again sense himself free to create his every situation and his future. A new ethical framework allows responsible care and empowers decision­making. Exploding images of time and space, and occasioning reflection on socia1 roles, allow every man to plumb his spirit depths. Through these forms of imaginal education, this strategy releases human creativity, allowing for significant engagement in family and community. Finally missional engagement renewed as vision is expanded and a global context is given for the family journey. The community is renewed by this released creativity as responsible concern for neighbor, increased justice at the local level and responsible leadership appear in the community. Finally, this strategy, through reimaging of all of life, replaces reduced, parochial images with comprehensive, globa1 images.

7. The components of Systematic Awakenment form a set of mutually sustaining structures which provide for the training of secular pedagogues and for their development across the world. A catalytic contextual curriculum will provide the secular pedagogue a well-researched curriculum with which he can gain the tools and clarity to articulate the Word of possibility In a secular fashion in concrete life situations. This Secular Methods Training will be in the form of a four­week course which will equip popular preachers and transestablishment pedagogues. The universality of the evangelical thrust will be insured by a Global Impact Design which involves every grassroots community in a global network of local evangelical centrums. Vital to the pedagogue collegiality and assignment discipline is the local evangelical covenant which in a voluntary symbolic fashion enables pedagogue accountability and clarity on the necessity for obedience.

8. The Coordinated Operation of this strategy as going on in the next decade looks like a continuum or creative approaches to address secular man with the Word -- Comprehensive Secular Evangelization Curriculum for all ages, with creative tools and methods developed through massive International Research Assemblies, Regional Research Assemblies and various experiments in guilds and 1oca1 church ga1axies. Secular man's life is impacted through spirit conversations in carpools, short courses given at PTA meetings, weekend courses where as many as 60 are reported. Creative art forms, such as plays and songs including music festivals are setting the global climate in the universal language of music. Secular man's life and society are further penetrated through daily examples of individuals, families and covenanted groups who are using study guides, stories and common rituals in relation to an international network design. The mass media is filled with advertisements of a world­grid, editorials and spot announcements and reports of the evangelization of all mankind according to an urgent timeline. Trained pedagogues are conducting workshops, courses, and global odysseys. The cost of this secular evangelization system must be measured mainly in human time expenditure with 10,000 persons on full time assignment and 80,000 in auxiliary structures.





CATALYTIC CONTEXTUAL CURRICULUM

The Master Component


THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS


THE

POSSIBLE CONSEQUENCES

9. Catalytic Contextual Curriculum is created to relate local man to all life, all times, and the whole globe, calling for and motivating his responsible action. It is that Component of Secular Evangelism Systems that researches and compiles an imaginal secular curriculum that will insert the secular word of possibility into the life of every man. Catalytic Contextual Curriculum uses both formal and informal methodologies as the agents through which local man's images are impacted and new images are broken loose to bring about a catalysis of his interior montage, freeing him to see his relatedness to all mankind and to hear the demand laid upon his life to act responsibly in every situation' The basic curriculum of Secular Evangelism Systems provides the content, tools and methods that effectively releases man to be his authentic selfhood and allows him to freely respond to the global need.

10. The function of Catalytic Contextual Curriculum is to Provide imaginal curriculum, shaped for the needs of both formal and informal teaching occasions, and is the vehicle for the contextual shift envisioned by this strategy, that shift being occasioned by the impacting and spinning of life images to call forth a new imaginal framework that reflects the freedom of decisional engagement. The curriculum incorporates the methodologies and tools necessary for its actualization, as well as providing the teachers for the Dractica1 strategy of evangelism. It is here that the tools are forged that enable one to move into any situation, explode the context, deliver the radical word of possibility, and leave people to deal with their lives as free men. This component's role as the source and filter for common curriculum content is a catalytic one not only in relation to the strategy, but to the society itself

11. One of the constituent elements of catalytic contextual curriculum is the course creation, a system in which the curriculum for catalyzing this strategy is created and tested. A witness manual to provide guidelines for being witness in any Particular situation will be provided to the system. Curriculum constructs that will contain the format, 4x4x4's and illustrations, a bibliography of all courses, short courses, illustrations on file, and a system to evaluate the curriculum on a regular basis are very vital elements. An illustration bank that will be used to hold all of the imaginal images and stories for every occasion will also be implemented. Course evaluation is necessary to keep the component from becoming static.

12. The social form of Catalytic Contextual Curriculum would be a structured secular course which is a catalytic agent to impact man's interior montage and shift these images. The context of this course is global interrelatedness and responsibility for every man. The course is created by problem solving units from which data would then be turned over to corporate writing labs. The last step before presenting the course to the public will be having trial balloon sessions. Methodologies will be found in workshops, curriculum libraries, experimental schools and Academy. Eventually the course may he taught in schools, through the use of mass media, and short courses.

13.The social possibilities offered by the new curriculum are designed to catalyzed the decision­making of the individual local man to be a spirit person...create his future, and be responsible for the entire course of history. The new curriculum also offers the possibility of catalyzing new covenanting groups such as Guilds, congregations and polity boards that will be prime agents in giving new, vital, missional face to the social process. Thus, the imaginal curriculum construct will be the major vehicle for popularizing the new mythology from which persons are Provided a common screen through which they can pull their life experiences and see their universe as integrated and meaningful.,







POPULAR PREACHING CONSTRUCT

The First Key Component
THE

DEFINITIVE

STATEMENT



THE

STRATEGIC

FUNCTION











THE

CONSTITUENT

STATEMENT











THE

SOCIAL

FORMS



THE

POSSIBLE

CONSEQUENCES

14. Popular Preaching Construct is a method for encountering persons in concrete life situations to articulate the Word of possibility to their lives, thus freeing them to live out of a context of self in mission to others. It is unique in that it recognizes the worth of each person and his ability to appropriate all of life and to call it good and is communicated BY one who has already discovered this to be true for his own life.

15. Every day man is pushed to self­consciousness of his interrelatedness and sociality through his encounter with others. To make these encounters effective, he must learn to communicate the gift of life to these his neighbors through popular preaching. The function of popular preaching is to provide any man with the methods and resources for a spontaneous. or planned, address to others, to make them aware of their life and its significance. In order to embody this as a reality, one must be trained to be sensitive to the struggles, interests, and purposes of his society. This sensitivity allows one to speak to the struggles of the society and occasion the opportunity for the redirection of the individual spirit guest. This redirection occasions the breakthrough of man's limited conception of life, by shattering all illusions and allowing him to reappropriate the givenness and full possibility of his life situation.

16. The basic constituent elements of the Popular Preaching Construct are the wisdom, methods and resources which enable self­conscious persons to engage in the task of articulating the Word of possibility in every situation. Intentionality and preparation must go into the planning of how each pithy encounter will meet its mark. The secular evangelist must be provided with and skilled in methods including the ability to discern the needs of a situation and the style needed; conversation methodologies; and an ability to articulate his theological understanding in secular terms. Handy references would include a book of "gems" to be put forth et appropriate moments, spirit grafitti to add to bathroom walls, a book of one minute sermon texts and 4x4's, a pool of short courses fitting for a complaining waitress, or the person sharing your airplane seat. Methodology for developing conversations, and spelling into a current movie, and techniques for building spirit conversations around the elements of wind, water and fire that everyman has experienced provide tooling for addresses direct or indirect with fellow diners, bus riders, and co­workers, about depths of life. Furthermore, secular evangelism must include frequent evaluation and individual ritualizing of one's decision as a means of holding one accountable. With the resources available, the methods skillfully used and the decision of the spirit man to evangelize, local man can be addressed with the possibility of life.

17. The social form of the Popular Preaching Construct is actual communication to any person of the possibilities and significance for his life. This could be a structured activity such as a lecture, a movie series, and informal one to one or group encounter, on the job, on the street corner, or at a cocktail party. This would involve jokes, thought provoking questions, stories, or one­minute sermons. The encounter might be. Perhaps on a radio program, a TV spot, a magazine article, or a story. It could be road signs, songs, poems, graphic art, sculpture that impact someone with his own life possibilities.

18. The immediate and direct consequence of popular preaching may be the feeling of frustration with a lack of success due to the inability of others to comprehend what is communicated and taking personal offense at your communication. Whether he is offended or addressed by the communication, he will undoubtedly speak to others concerning it, in laughter or in seriousness, hence, becoming a popular preacher himself. If done in seriousness he may seek out other people within the same self­consciousness vein, who also would understand the significance of their life, and function as a catalyst in bringing about societa1 changes. Some of the changes which could ensue from this would be a redirection within educational structures, reevaluation of politics, and a deeper sense of community responsibility.




SECULAR METHODS TRAINING

The Second Key Component

THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

FUNCTION



THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

19. Secular Methods Training provides for a four week training school and weekend course for transestablishment pedagogues and popular preachers. It honors the culture these revolutionaries intend to impact, and relates their efforts to the globe. An analogy to secular methods training is the invention by the church of the knighthood. These secular religious, contexted by the vision of the church, came from every corner of the European continent, motivated at that time to a global invasion. Similarly secular pedagogues of the 20th century touch the broad masses of society and deliver the word that releases local man to engagement for the sake of the globe.

20. The primary function of Secular Methods Training is to reinterpret theological knowledge into a secular language and to prepare a potentia1 teaching staff. Secular language, free from intellectual or religious presuppositions relates to the common man and his life style and experiences. Instructors, grounded in the experience of constant intrusion of the Word of Possibility in their own lives, guide other men to find the secular Word. Through these skills and methods, used within the secular world, the missionary role will be transformed.

21. An essential element of this component is a secular methods training academy construct. The construct enables the training of potential teachers in necessary theoretical and practical methods. This is supported by an apprentice teachers' training construct that includes study guides and teaching plans. Another element is a pedagogy manual that describes in a step by step fashion the lectures, seminars, workshops, conversation short courses and art forms as well as the intents, manner of presentation and evaluation criteria of a basic course for secular man. Finally' a recruitment model enables the recruitment of potential teachers

22. The social form of Secular Methods Training in which the component will be manifested is the secular academy. This intense training will be supplemented by local guilds in all metros across the regions. Common models and methods will be coordinated world wide by a central academy, Sub­forms at the local level train through participation in pedagogy guilds, method labs, and cadre training sessions. Use of local knowledge in research assemblies and popular writing sessions would produce training tools such as movies and demonstrations. These forms will provide leadership, help teachers develop their teaching plans and build long-range curriculum outlines

23. The direct consequences of this component, Secular Methods Training, will be continually expanding numbers of trained teachers and teaching guilds. By directly touching more people trained in popular preaching methods, permeation will be intensified. Permeation into nursery schools. day care centers. church schools, public schools and universities will result in a geometric progression. The new context resulting in a reappropriation of religious symbols, will be manifested by a new appreciation for all religions. All religions will be able to appropriate the secular Word. As the new context becomes internalized, the secular religious man will he actualized across the globe.






GLOBAL IMPACT­DESIGN

The Third Key Component


THE

DEFINITIVE

STATEMFNT





THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS




THE

POSSIBLE

CONSEQUENCES

24. The planning and coordinating phase of this strategy is Global Impact Design. It is a world­wide penetration network system of local centrums with one task which is to spread the secular word throughout every continent. It is a design to impact every man's life with the fact of his significance. It is a systematic strategic evangelizing structure, built upon each man's decision to be held accountable by his brother in corporateness. Its uniqueness lies in its universality, its inter­cultural communi-cations, and its requiring of every Grassroots community to be involved in its creation. It is the edge of the journey of all Christendom at present and it is the design that will once again recover man's interrelatedness with every other man.

25. The purpose of Global Impact Design is to provide the focusing dynamic of the Secular Evangelism System. It is also the vehicle whereby this strategy will move into its global mission with a concrete form and direction. A planning centrum will direct the thrust by formulating the master strategy and consequent programming. Global Impact Design's primary function is to provide an all­encompassing permeation schema on an extended timeline, which will enable Secular Evangelism System to penetrate with a common thrust and comprehensive context into all areas of the globe. Periodic updating is important, to prevent excesses of provincialism and reductionism.

26. The basic constituent elements of Global Impact Design are a planning and coordinating centrum, a master strategy, geo­social grids, timelines and a comprehensive assignment network. The planning centrum is responsible for the overall coordination of penetration. It will create a master strategy, design a comprehensive battleplan and twenty year timeline, involving assignment rationale. Sub­strategies related to these basic elements are recruitment workshops for locating and training assigned troops, local troops to participate in the network, geo­social grid workshops for determining local penetration priorities, and timeline workshops to construct the twenty year local and global impact design.

27. The social form of Global Impact Design will he, a communications network that interlinks local speakers bureaus and action centrums to a global penetration office through regional penetration stations. This form allows and creates local avenues of easy access for this strategy to continue on a global scale, bringing grass roots communities into direct and daily relationships. Its other manifestations will he in the form of ,global celebrations, and international research assemblies for investigating penetration possibilities and future mans toward social reconstruction. mass media will be utilized to keep local communities interrelated in their common vision for new humanness.

28. The possible consequences of the Global Impact Design are new geosocial grid definitions created by other cultures and shared by the whole whole globe, relating geo­social communities in a variety of ways. Assignment patterns Provide a systematic route toward forming global consensus, with the possible effect of being the base for a new global polity of justice. Global Impact Design will enable a new common secular language to emerge with development of a new depth understanding of humanness to birth a global Ur, and new celebrations to dramatize this. As the penetration system expands, society will become more mobile, thereby demanding that care structures be built, transportation costs be reduced, and communication media be more responsible in reporting news. The global network of local centrums will shove man from his stance of immediate self­concern toward the position of corporateness and global accountability.



LOCAL ENGAGEMENT COVENANT

The fourth key component

THE

DEFINITIVE

STATEMENT






THE

STRATEGIC

FUNCTION





THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS










THE

POSSIBLE

CONSEQUENCES

29. The fifth component of this strategy is the Local Engagement Covenant. This component sets the context that allows any local man to become conscious that he is a free responsible decision­making being when he is clear what it is he is obedient to. This covenant allows the necessary discipline of a missional group to be focused by providing a self­conscious way of relating to all societal relationships. It also provides the objectivization of the group's missional assignments with built­in accountability. Again, it allows identification of those other colleagues who also self­consciously live out of the same understanding. Finally, the covenant is voluntary and allows freedom of choice by holding up the demands of the situation. It is not only entered into freely, but can be broken when other covenants demand it.

30. The function of Local Engagement Covenant is to provide a corporate global context to enable local man to make his decisions concerning responsible engagement in social structures. The context will guide his understanding of how the basic ideology of "all the world belongs to all the people" is applicable to his particular situation, thereby motivating­him to total participation in society. It will function by furnishing a common, global basis for the self­grounding of each individual in an intentional manner of relating to, and taking responsibility for, the local community. This will enable him to understand his vocation as missional thrust on behalf of all men, resulting in a covenantal relationship concerning its engagement to society. It will function to sustain him by recurring covenant rehearsal, which will imply his accountability and a constant vision of his vocation as a history-long, world­wide assignment.

31. There are many constituent elements in the Local Engagement Covenant component, summarized by three basic elements. The first is an articulated missional thrust, emerging from group consensus, to focus its energies in a single direction. Secondly are accountability and absolution structures to hold the group over against its decisions and to free it to move creatively into the future. The third element in the Local Engagement Covenant is the presence of intentional symbolic life, which enables the group to rehearse its relationship to the globe and to its particular local situation.

32. The main social form of Local Engagement Covenant is a local covenanted group which constantly ritualizes its covenantal understanding made on behalf of the family, the community, the polis, the nation, and the world. This group rehearses its covenant at definitely agreed upon times by using a common ritual that holds each one in the group accountable to his stated covenant cosmic demand of all of history In the midst of his particular situation. Periodic accountability visits from ~ responsibly concerned delegate of the wider community, are made to hold the group before any necessary changes in the covenant. An advocate or a knowledgeable person could assist in aiding the group to articulate its covenant in the context of living before all of its societal relationships.

33. Some of the direct consequences of the Local Engagement Covenant component are responsible participation in the social structures by all men, the sustenance of a group of people to be spirit enablers of a given community, the encouragement of them to stand on behalf of the whole community, the provision of significant engagement for local man and the motivation for such engagement. An indirect consequence is the sign of the seriousness of a group in covenant that allows other men to be freely conscious of their covenantal relationships to life. A long range effect of the Local Engagement Covenant is that in this way the world acts cared for. Local communities will have groups of responsible people who will self­consciously assume responsibility for the community becoming reformulated on behalf of all men in history. Also, this component enables a covenanted group to accept mobility in assignment to any place on the globe.




SYSTEMATIC AWAKENMENT

Conclusion



THE

HISTORICAL

GROUND



THE

PRACTICAL

IMPLEMENTATION



THE

SOCIAL

CONSEQUENCES

34. Systematic Awakenment has always been a part of any great resurgence of the human spirit or reconstruction of the human society. In the sixth century before Christ, Buddha used this strategy in initiating a movement which resulted in the transformation of the culture of Southeast Asia. The same strategy was used by St. Paul in his preaching of Christianity. North Africa was radically changed by Moslems using Systematic Awakenment. St. Francis and his order reshaped man's understanding of humanness through using this tactic. Other, more recent examples were the Chinese communist revolution and the black revolution. Whether having taken the form of personal witness such as Buddha or St. Paul used, or demonstration as was used by the Franciscan order or even forceful persuasion as was used by the Moslem peoples, this strategy has always accompanied major shifts in man's consciousness.

35. The first step in creating a global pedagogue network is the development of a secular "short­course" curriculum. After this research, and a period of experimentation with the pedagogue training techniques, the recruitment of potential local pedagogues in each region of the world would begin. Local men and women in eventually every community in the region would be trained and a local covenantal relationship between them established.

36. This is the foundation without which the bridge between secular and religious worlds cannot be built. The ongoing curriculum provides man with the means to communicate what is relevant in his life, thus freeing him to be authentically engaged in life within his given situation. The long term consequence of this strategy is the emergence of the secular­religious man who will participate in a global fellowhood. This strategy impacts societal contradictions by catalyzing new images of humanness to cut across the major contradiction of living out of a "victim image". This strategy stands in a global context and on that ground articulates (1) the named enemy, (2) corporate knowledge, (3) the vision of global responsibility in the local situation, and (4) the vision of possibility over and against the enemy (contradiction). Local man's vision of being a victim of technology is transformed into a view of technology as a tool for the deeper new global humanness. This new self­consciousness enables man to see himself as able to make decisions of global consequences and act out of a global context, impacting the future of all by his action.




PRACTICAL ENTOOLMENT

Introduction




THE

HISTORICAL

NECESSITY








THE

RELATED

STRATEGIES






THE

PARTICULAR

NECESSITY

1. The Community Training Nodes provide the kinds of structures and training that 20th Century man has a deep longing for. A node is a meeting place where people gather to gain new expertise in how to deal with a changing world which is loosing the threads of meaning which hold it together. The atmosphere of structured intentionality will permit intuition and require imagination, as well as actual knowledge directed toward some significant happening. This strategy is designed to struggle with intricate community problems, and engage the individual in significantly expending himself for his community, rather than the community being expended for him. Local man experiences a hollow, driven feeling in the midst of his search for a meaningful life. Infrequently does he feel wildly free and able to use his skills in that delicate, fulfilling way he longs for. This fulfillment is not within the existing vocational club and family structures. But in the midst of the collapse of each of these structures, local man is ready to try new methods to build a structured, significant life if only these methods are available to him

2. Practical Entoolment is the prime catalyst for the implementation of the tactical system. The key to the nodes in the Multi­Vocational Methods Faculty which depends upon Systematic Awakenment to provide the methods and desi5gn for its Community thrust. Systematic Awakenment permeates the entire node system. The prime target of Practical Entoolment is local engagement, which it sets in motion through the generation of a self­conscious core of grassroots implementation agents. The forums, guilds and training network are the loci for the development of the other components of the design systems. It is the union of Practica1 Entoolment and Local engagement which ignites the remaining master strategies by providing faculty and arena for the re­creation of Secular Mythology. This is done by creating the local demonstration Module with its component pedagogical service, occupationa1 corps and interchange emissaries which embody the model for a Global Servant­force. It is through the courses, forums and guilds that human wisdom interchange is established. And finally one sees that Demonstrated Sociality has been evolved through the progression and correlative. implementation of the tactics which were begun by Practical Entoolment.

3. This strategy addresses itself to local man's collapsed self-image. He has no vision of the nurture because he has no story of his past. His victimization in the economic arena is evident in the assumption that man's worth is determined by his wealth. Politically this is evident in his "What's the use?" attitude. He has reduced his world to the smallest context, disconnecting himself from global responsibility, evidenced in the prevalent "family first" syndrome. The educations system's failure to teach the whole person has contributed to this collapse. This strategy cuts across victimization by providing methodological training and skills for inventing his destiny and shaping the future of his community thereby changing the future of the globe. His "I can't" will be turned into "We can and this is how".



PRACTICAL ENTOOLMENT

The Practical Strategy




THE

DESCRIPTIVE

STATEMENT












THE

INCLUSIVE

INTENT








THE

PRACTICAL

FUNCTION







THE

INTER

RELATED

COMPONENTS









THE

COORDINATED

OPERATIONS

4. This strategy is a complex in interrelated activities designed to impact all ages and aspects of community Life with spirit and social methods and to demonstrate the power of local man to create his personal and corporate destiny. The component of this strategy is the multi­vocational methods faculty which is locally based and globally related through a regions, network. This faculty would be a covenanted disciplined body allowing local man to actualize his concrete possibilities through depth methods training. The faculty would be comprised of trained individuals in varied occupations. The node would also be the locus where spirit, social and imaginal education methods would be disseminated. The center also serves as the administrative office and coordination unit for this strategy. The regional global training component would link this strategy through regional networks to coordinate the global movemental and autonomous community training centers and provide for information interchange between the nodes. This strategy is further comprised of the occupational guilds for depth motivational impact on vocational areas. Finally this strategy would have a community involvement forum to catalyze authentic individual, family and community participatory styles. Community­wide in membership, the forum is the place where the community wrestles with issues, actions and demands which are its destiny. In summary, the community training node gives local man skills to create his own destiny, releasing a new resurgence of motivity that is authentic community engagement.

5. This strategy intends to give local man a possibility for human engagement through methods faculty, community training centers, regional global training network, occupational guilds and community forums. Local man will be addressed by the possibility of continuous and creative engagement. Holding the tension between social and spirit methods will catalyze people at all levels of community involvement. In symbolizing life experiences new styles are manifest within the individual, family and community. This facilitates every man's journey in community, occupational, actional and regional leadership. Persons transferred to new communities can participate in the covenantal relationships of that local situation. Through local man's reordered activities society's consciousness is changed as service is demonstrated to the world. Every local community will then have skilled social engineers, ongoing methods and training in research benefiting the total human community.

6. The practical function of this strategy is to teach movement methodologies at the local level. A multi­occupational faculty will engage the local community through comprehensive training in social and spirit methodologies at the local level. A multi­occupational faculty will engage the local community through comprehensive training in social and spirit methodologies. The faculty represents a regional network. Here the common curriculum for awakening local man to participation will be developed, tested and evaluated. Through this curriculum the global self story is created, decision making is actualized and symbols are invented. The curriculum is used in occupational guilds, community involvement forums and regularly scheduled courses. This strategy provides structures catalyzing the community through the use of workshop, model building and consensus methodologies. These methodologies are then implemented in the guilds and forum's community planning. As these plans are formed, decisions regarding occupation and styles are recontexted.

7. Each of the five components contributes uniquely to engaging local man in his community. They catalyze each other in carrying out the total strategy. The multi­vocational methods faculty trains community members in participation and leadership methods using movement practice and theories. A sign of disciplined corporateness, the faculty, demonstrates community servanthood for the occupational guilds and community involvement forums. The community training center coordinates facilities and enablers for meetings and courses. It handles decor to enable the methods faculty, occupational guild and community involvement forums. The regional global training network is the vehicle for data exchange, regionally and world­wide. It rehearses the inclusive vision for the occupational guilds, methods faculty and community involvement forums. The network exchanges the wisdom and research between the guilds and forums. The occupation permeation guilds operate in meetings to recontext occupation recruitment and training under the servant image of total life expenditure. The guild is represented in the community involvement forums and demands training from the methods faculty. The community involvement forum is focused on problemsolving and consensus making. It informs guilds of areas of actions. It uses the training of the methods faculty. These components complement each other through providing signal style, making available comprehensive data and relating practical application.

8. This strategy would operate in the community to provide the training and methods resource for local man to enable his engagement in the community and the world. The visible manifestations of this strategy would, first of all, include the actual courses themselves with all the enablement including the classroom, meal preparation and child care. The second manifestation is guild meetings and business consultations for recruiting faculty and course participants. The third manifestation is regularly scheduled regional faculty meetings that employ spirit and social methodologies and reports on local and global activities, with courses and constructs being exchanged. The fourth manifestation would be a community meeting with all age and vocational groups represented, featuring discussions of current issues. The cost of implementing the community training node strategy is expenditure of personal time, creativity and material resources. Time must be prioritized for effective recruitment. Resources such as office equipment, course materials and decor must be secures. Perhaps the most difficult cost to assess is the mutation of cultural forms and styles that result from this activity. The training node will radically change the community in so far as men allow their imagination to alter their life style.




MULTI­VOCATIONAL METHODS FACULTY

The Master Component

THE

DEFINITIVE

STATEMENT

THE

STRATEGIC

FUNCTION



THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

9. The multi­vocational faculty is the covenanted volunteer men and women who recover symbolic leadership in the local community. The task is to awaken the idea of community participation. This group embodies secular­religious and forms a dynamic corporate body permeating the community. It formally and informally awakens the community by expanding images from the parochial to globally inclusive, training local people to dare create their own symbols, stories, and models. By embodying the new style permits authentic community participation.

10. In addition to the areas just described, the function of the multi­vocational faculty in permeating the community is to catalyze the components. The components catalyze discipline and intentionalize the community to effectively deal with its own destiny and that of the globe.

11. The constituent elements of the multi­vocational faculty are two­fold: style embodiment and methods training. In their task, the faculty is corporate, covenanted community. They discipline their life by using secular rites, rituals and symbols and accountability. As trainers, they utilize imaginal education in teaching courses, conducting workshops and PSUs, and teaching courses within the vocational guilds. They also enable forums to deal with current issues. As the corporate faculty, they plan and continually evaluate the curriculum, and create minute curricula for popular preaching and spirit conversations. The faculty participates in recruiting courses, programs, and other faculty, thereby enlarging the impact of the community training node.

12. A multi­vocational methods faculty is the social form of this primary component. This is a volunteer group of persons out of the local situation who come from all social, vocational and age groupings. Trained 1n spirit, intellectual and social methods of the movement, they are the dynamic which initiates, sustains, and continually regenerates the training node. They are engaged in all the other components., and are an integral part of community and family structures. Their intentionality and training also set them apart as maintaining transformed style. They teach within the local parish, not only in the community center, but informally in their jobs and at social gatherings. Demonstrations of such a social form would be the local cadre leaders of the Communist Party in the USSR and the Confucian Litterati scholars of China.

13. The consequences of this component would be individual self ­ consciousness, community engagement, and revitalized education. Through the provision of rational, social, and spirit methods, individuals will grasp anew the power of their own experience as a resource by giving them ways of ordering their insights and opinions in concrete visionary models of personal, community and global destiny. Local people encountering the corporate faculty engaged in self-conscious life expenditure have their present human images released by their own renewed sense of worth to create a new understanding of human sociality. The participation of the faculty in every dimension of the community life will make education once again an integral, lifelong dimension of society.






COMMUNITY TRAINING CENTER

The First Key Component


THE

DEFINITIVE

STATEMENT








THE

STRATEGIC

FUNCTION








THE

CONSTITUENT

ELEMENTS








THE

SOCIAL

FORMS




THE

POSSIBLE

CONSEQUENCES

14. The community training center is the nexus of interaction of the faculty with the community in organizing and teaching formal courses. It provides a location for the staff who recruit, publicize and enable courses. This strategy would provide the site or sites of the courses, the collection and storage of backup materials and the assigned troops who physically enable the course and provide child care for course participants, faculty and enablers. In addition the center provides models for care of the practical details of the setting upend support of the courses. It is imaged as either the coordination office or the actual course facility itself, to allow for as much flexibility as possible.

It would take the form of an individual with a phone, post office box and file cabinet or cardboard boxes, or it could show up as an established building or portion of a building with offices. It could also act as the physical facility for guild meetings and community forums.

15. The function of the community training center is to enable local man to acquire spirit and practical action methodologies which equip him to intentionally build his own and his community's future. To carry out this function, the training center provides various forms for training: weekend, week­night, one­day TV series. Providing the physical sites for the training includes researching possible sites, deciding the most suitable one, making reservations and putting the site in good physical shape for each session. The center will build the enablement models for meals, housing, child care and publicity as well as recruiting, training and assigning the enabling staff. It will create the sustaining spirit practice for all of its staff members and course participants during their training. The center will acquire the papers, films, books, pictures and art forms the faculty requires for the curriculum, make them available as needed. Lists of needed enablement equipment will be included with the enablement models allowing courses to happen in any situation. Finally, the training center will co­ordinate community requests for specific training with the training network to ensure comprehensive local training and the best available faculty. It will send to and request from the training network new models as they are created or needed.

16. The constituent parts of the community training center are the administration and staffing, communications and publicity models and materials, curriculum and resource materials, celebration and decor resources, and enablement models. The administration and staffing provides for the organization of the center itself in addition to listing and assigning course enablers and selecting and maintaining physical site or sites of the center. The communication and publicity models and materials provides the advertising of courses and the audio visual models and equipment for the courses. The library of curriculum and resource materials provides for the assembly and storage of curriculum materials and the backup materials related to the courses. The celebration and decor resources provides the collection of materials to create appropriate imaginal decor and materials for celebrations. The enablement models provide the constructs that will allow the nitty­gritty work of training materials, purchasing and preparing food, caring for children and physically setting up the course

17. The social forms of the community center is manifest in three areas, course presentation, enablement troops and a planning and coordination body. The first of these, holding courses, requires arranging for a faculty coming from the local area or from anywhere on the globe via the regional network. The specific curriculum to be used require acquisition of resource materials. While the course is being held there are visible ongoing processes of food preparation, child care and housing enablement. The second area is enablement forces. These people are assigned to food preparation, child care, and housing arrangements, staffing the center office on a regular basis. These people come from any occupation in the community and are available to do any tasks. The third area, planning and coordination, is responsible for the ongoing administration including office details and publicity. It includes the evaluation and coordination of the total program. This includes decisions on courses required, and the resources and supplies needed. The decide where and when the courses are to be held and are responsible for all assignments.

18. The existence of an active training center in a community would provide trained, visionary troops who have decided to care for the world by creating those structures in their own community. This might look like block teams and units for regular care of individuals and families, stake information and "problems­shooter" centers to channel needed information to the individual and provide them with specific help in solving social problems. Another effect is the creation of a community that lived out of common self­story about its mission on behalf of the world and would be a visible sign of such possibility to any visitors.




REGIONAL­GLOBAL TRAINING NETWORK

The Second Key Component

THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS

THE

POSSIBLE CONSEQUENCES

19. A regional­global training network is a body of people made up of members of other structural groups and is not itself intended to be a structured, decision­making body. The training network is locally based in terms of directing itself toward local society, made up of local faculty from various structures. The training network stands as co­ordinator of curriculum building, faculty training, and teaching schedules between the various local structures, and global structures. This allows curriculum schedules and faculty availability information to flow between the local structures. The regional training networks fill the gap between the many local structures and the global, and is an organizing exchange body, serving the local structures, rather than a policy making body.

20. The function of the Regional­Global Training Network relative to the strategy of enabling community engagement is primarily the co­ordination of all local Community Training Nodes through regional gatherings of local Node faculty with representational global faculty. The co­ordination dynamic is not supervisory but a clearing house. The regions determine the particular training to be carried out by the Nodes. The Regional­Global Training Network provides information to and from this strategy by sharing with other communities' Nodes. The Regional­Global Training Network provides this strategy with a common curriculum decided globally through the Regional­Global Training. Finally, the region is responsible for disseminating vision of vocational servanthood to the local Community Training Nodes.

21. The important constituents of the Regional­Global Training Network include a standardized curriculum, a regional communications network, a regional training dynamic and assignment rational. The curriculum is developed by local representatives who are involved in a regional training dynamic. The purpose of a common curriculum is to create a single burst of consciousness in every local man. Vital to regional research dynamic is a communications network which provides a smooth flow of local research data, curriculum and faculty evaluations. This "information network" would be the sustaining umbrella for assignments. Assignments are understood to be made in covenants. The covenant is a symbolic way of objectifying the dynamics that hold local man responsible to his local situation and the global participation.

22. The social form of the Regional­Global Training Network is a covenanted local faculty that carries on the regional training dynamic. Volunteer community members become the local faculty by participating in regional training.

23. The possible effects of the Regional­Global Training Networks dynamic are to provide local man with the tools necessary to participate effectively in local structures. The local community shares its wisdom and research at a regional level in order to develop a standardized curriculum replicable anywhere for developing a common memory pointing toward a single global thrust. To provide local man with the necessary training, teaching will occur at a local level, through a trained, local faculty operating autonomously, yet coordinated regionally with other local areas operating out of a global context.




VOCATIONAL PERMEATION GUILD

The Third Key Component

THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTION






THE

CONSTITUENT

ELEMENTS









THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

24. One of the key dynamics of this strategy is a collection of secular structures centering around a single occupation of members of the community. These structures, or guilds, are composed of members covenanted to service of the community through their particular occupation. The guilds have regional and global connections, but focus their attention on the needs of the local community. The guilds bring together within an occupational area all levels of skill and experience, unify the occupational identity of members, and serve the local community. The structure also promotes information exchange within occupations to improve the quality of service and degree of coordination.

25. The goal of the occupational permeation guild is to create a structure whose function is to enable local man in a single occupational field to sense where and how they need to move to be servants to their community. This guild enables every occupational field to realize its full potential in serving the community by enabling people of various occupations to take a responsible stance for the entire community. This guild also provides the means for man to re­image the significance of his occupation and enable him to image himself as an important part of community life. The guild makes it possible for every worker to be flexibly engaged in occupational activity beyond their immediate situation. But when a worker is assigned to another location it is a function of the guild to assure that his occupational status is not changed.

26. Once established, the social forum of the guild includes the internal dynamics of reimaging and nurturing the employers and employees as to their vocational significance and the external dynamics of training, researching, and planning. The particular forms are those necessary for transforming various occupations into dynamic vocational unites. The reimaging and nurturing functions of the guild occurs in the creation and dissemination of appropriate vocational symbols, the "ridding of the community in terms of the utilization of the services or industry in question, writing a story as to the historical and futuric significance of the occupation as a vocation, initiating regular guild­family celebrations, enabling individual feedback and holding structured lunchroom conversations. The training function involves engaging occupational members in workshop courses to define the possibilities and methodologies for community and intervocational participation, and models for vocational accountability. The planning dynamics are actualized through guild meetings which develop participatory projects and through consultations primarily with management and community representatives. Finally, the research function of a guild becomes a reality through the activation of a research team for each guild and through an intra­guild communication system.

27. The elements which carry out the function of the occupational permeation guild relate directly to the goal of engaging community involvement. The guild participates in the establishment of a self-conscious care structure and a complete recruitment network. The guild operates out of a symbolic self­story reimaging occupation as a mission. Training structures to carry this out are always in operation in the guild. Spirit and practical methodologies are used to enable the creation of a missional occupational style. The guild also has a permeation network. There is a continuous planning and implementation structure grounded at the local level with a regional­global communication structure. The guild is a covenanted body that is accountable on every assigned task. The occupational permeation guild missionally engages skilled and professional occupations in community needs using these elements. A complete occupational community service network is part of the continuing guild activity.

28. The primary consequence of the permeation guild is the presence of a sign of authentic occupational engagement as servant to the community. The presence of occupational permeation guilds will result in more inclusive and effective service to society in relation to the comprehensive goals of the community. The community participates in the guild by creation of organizational goals and holds the organization accountable for its decisions. The permeation guild would catalyze the emergence of a renewed sense of occupational significance and create the nodes of human motivity in occupational decision making. All of local man's time in the secular day is imaged as assigned time calling forth creativity in every task. At the same time all men from every level of an occupational arena are nurtured in their work through symbolic methods embodied in the guild structure and through common operating images across the globe. Permeation guilds will also catalyze greater occupational mobility and provide cross­organizational communication.





COMMUNITY INVOLVEMENT FORUM

The Fourth Key Component



THE

DEFINITIVE

STATEMENT






THE

STRATEGIC

FUNCTION







THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS







THE

POSSIBLE

CONSEQUENCES

29. The Community Involvement Forum is a dynamic of this strategy and is an intentionally planned step which comes early in the development of the node. One of tile goals of the first training sessions taught by the methods faculty is the enlarging of the node's core group to provide the troops needed to establish the forum dynamic. Its genesis comes as the core grids the parish and identifies a key group, such as the YMCA, P­TA, community action programs, Neighborhood Improvement Association, Chamber of Commerce, etc., which offers the best possibility for reformation in order to embody the forum dynamic. The core then moves on the established leadership and polity body of the group in order to recruit them for practical and spirit method training. It is this recruited group which will transform the local group into a self­conscious body which is covenanted to scientifically humanize its community on behalf of the world.­

30. The function of the forum entails the entire course of community problem resolution as well as being the illuminating agent of channels for consensus­used community action. The forums ands ready to guide or initiate research, to expose areas of concern through the media, to raise the community's consciousness of the problem, and to recruit people to tackle the issue from a wide spectrum of local population. Members of the forum insures meetings coordination which permits as many people as possible to attend, and meeting procedures which honor the voices of the assembled body -- giving every man the opportunity to be heard in the practice of consensus making. Assistance in formulation of problem solving units is given also. Thus, methodologies of problem identification, meeting procedure, consensus making, and consequent tactical action planning are taught indirectly through these practices. The forum actually functions as the local man's "front door to commitment" as the individual is provided the means to be heard, cross­occupational concerns are developed around common problems, and involvement of every man is supported in the concerns of his community.

31. There are two constituent elements of the community involvement forum: practical methods and symbolic practices. Practical methods includes the involvement of a wide spectrum of age and vocational groups, problem­solving workshops using the techniques of gridding, problemmating and timelining, and the use of communications media to impact the community on a broad scale. Symbolic practices of assignment discipline are embodied in a covenant format. The tension between these two constituent elements is the consensus methodology practiced by the forum leadership. This body constitutes the catalytic core which implement­ the forum dynamic in local structure and thus becomes a sign of possibility to the whole community.

32. The forum dynamic is visible throughout the parish life as it fulfills its roles. The forum appears as a different organization in each parish, for the leadership of the node will find the most appropriate existing structure to impact with movemental methods and enable the reformation of that body as a self­conscious representative for its parish. The demonstration of the dynamic is exhibited by task forces, teams, families and individuals as they participate in community meetings (i.e. town councils, school boards, service clubs, etc.), as spokesmen to the local media, as ombudsmen discerning the needs of the community on behalf of the forum, as recruiters for participants in the components and courses of the node. An integral element of the forum dynamic is the family meeting in which the self­conscious roles of the family members are determined and timelines are consensed. The actions of the components of the forum are implementations of its consensed models.

33. The creation of the community involvement forum through the impaction of a critical organizational structure has several effects. The direct consequences are seen in the organization itself and in family life. For example, the decision to move on the Neighborhood Improvement Association activates local engagement channels by using methodologies involved in problem­solving workshops to deal with local environmental crises. The resulting actional plans would necessitate involvement in other structures such as town councils, voluntary associations, and service clubs. This network then demonstrates the signal activity in the community by raising the secular symbol of local possibility. The indirect consequences are manifest in the recruitment of new members to the multi­vocational methods faculty, which is responsible for the initial impact on the Association. This enables the establishment of participatory reeducation schemes as well as the swelling numbers of trained missional forces. The long­range effects of the community involvement forum are witnessed as the reconstruction of foundational community. Operating out of a covenantal basis, the forum is the training ground in methodologies of community reformulation and the center for task forces to move on problem areas in the community.







PRACTICAL ENTOOLMENT

Conclusion



THE

HISTORICAL

GROUND









THE

PRACTICAL

IMPLEMENTATION






THE

SOCIAL

CONSEQUENCES

34. This strategy has been utilized by many and various groups throughout history. The spread of Confucianism in ancient China ­ the sending out of teachers into the villages and the development of the Confucian village system ­ is one of the earliest examples of the faculty and training center components. The monastic movement" during the middle ages also embraces the strategy in that the monks became trained pedagogues, went out into the cities and villages and organized and taught the local churchmen, set up schools, and utilized vocatione1 guilds and town meetings to further their teaching while being interlinked by the monastic hierarchy. The formulation of the towns and villages during and after the Russian revolution also demonstrated all five components of the strategy in that trained revolutionary cadres were developed and nurtured, to educate and vocationally organize the peasants as well as to establish propaganda centers and conduct community meetings to propagate communism while remaining interlinked by the Communist Party. The establishment and growth of labor unions in the United States of America also demonstrates the strategy in the there were trained groups of 1aDor organizers who educated and organized various labor forces into locals using community meetings to champion labor's cause and establishing the unions by interlinking the locale.

35. The creation of a regionally related network of this strategy is initiated by the formation of a local multi­vocational faculty trained by teachers assigned from another local community through regional coordinating structures and using a common curriculum. The formulation of a covenanted local faculty engages itself, in the creation of occupational permeation guilds and community involvement forums. Local occupational permeation guilds functions through recruitment from single occupations and provides on­going nurture and methods training using the resources of the community training center. The permeation guilds catalyzes the re­imaging and restructuring of occupations in the context of service to the community. Community involvement forum are recruited through the community training center and permeation guilds and focus upon issues and problems of the community.

36. The social consequences of this strategy involve both benefits and coats to society. Long range benefits include a revitalized educational system, a reconstructed foundational community and an intimate relationship of the local community to the global community. Shorter range benefits include trained and experienced visionaries and readily available problem solving information. Individuals' self­consciousness is enhanced and their experience and insights would be revalued. Nurture is provided by local care units and symbology. Individuals are provided with skills for local community participation through teaching based on a globally standardized curriculum. The impacting life style of the participants affects the community organizations, begins cross­organizational communications and develops goals and accountability schemes. The costs of implementing this strategy are, first, the required recruitment and training of local men. Effectiveness requires a broader community thrust than proposed by the strategy alone. The training node strategy requires sacrifice of other thrusts into the community and therefore strict prioritizing must be devised. Financial cost. include procuring facilities, equipment, salaries, and staging forums and programs. Vested­interest groups will feel threatened. Individuals will feel threatened by the new self­consciousness and creativity demanded by the program.




GRASSROOTS RESEARCH

Introduction


THE

HISTORICAL

NECESSITY





THE

RELATED

STRATEGIES







THE

PARTICULAR

NECESSITY

1. The historical necessity for Grassroots Research is signaled by the collapse of former patterns of transmitting knowledge and is heard as the cry of local man for a new image of vocational significance. Twentieth Century man lives in an age of undisputable global interrelatedness. All decisions affect his life, and his decisions in turn affect the lives of his fellow men across the globe. It is therefore essential that he be provided with the tools necessary to enable him to make decisions within this framework. In order to accomplish this comprehensive task, relevant data must be gathered and organized into easily understandable categories. Universal accessibility is essential and demands that the blocks inhibiting free information flow he eliminated.

2. The strategy of Grassroots Research is a "rational glue" holding the other six practical strategies of the New Social Vehicle together. It will enable reconstituted contextual images of local man and the world to be transmitted around the globe. Systematic Awakenment, Common models and methods relative to Global Servant­force, and Practical Entoolment will be made available providing a channel for feedback. Grassroots Research will also be a vehicle to convey the mythology created by Secular Mythology by providing cross­cultural information that broadens the basis for new myth creation. Grassroots Research continually provides new data which expands the context of Secular Mythology. Grassroots Research furnishes data, resources, and wisdom which Local Engagement organizes, coordinates, and channels from the global to the local. It provides data to Demonstrated Sociality to enlarge the community's common story and vision. Grassroots Research supplies the data that enables Practical Entoolment to recapture authentic vocational expenditure. It provide the data that allows the educational aspect of Global Servant­force to be on the edge.

3. Grassroots Research is an extension of the human mind to global proportions, which gathers, stores, and disseminates the raw material of human knowledge. By opening the doors of possibility for common man's participation in the sharing of wisdom, Grassroots Research will inspire creative intitiatives for futuric social renewal. Through reciprocal wisdom interchange authentic needs of man can be perceived, economic planning coordinated, and data provided for equitable distribution of goods and services. Human Wisdom Interchange allows the decisions to be made out of a global context when the wisdom is shared by all. Diverse fields of wisdom can be drawn together into a coherent whole made available to every man. Incorporation of a symbol system, which thrusts human minds outward into broadened images of relation, motivates and aims man's action beyond the parochial to a global context.






GRASSROOTS RESEARCH

The Practical Strategy

THE

DESCRIPTIVE

STATEMENT




THE

INCLUSIVE

TNTENT




THE

PRACTICAL

FUNCTION









THE

INTERRELATED

COMPONENTS










THE

COORDINATED OPERATIONS

4. Human Wisdom Interchange is a strategy in the arena of grassroots research which has as its objective the creation of a global context out of which local man can make responsible decisions. The strategy would be activated in the creation of a world­wide network of locally based research assemblies, data banks, demonstration projects and communication networks for the gathering, processing, and dissemination of local man's wisdom. The consequences of activating the strategy would be the recovery of significant local engagement, the creation of a responsible context for decision­making, and massive structural, ideological and methodological social change.

5. The intent of human wisdom interchange is to transmit and link together every man's wisdom in order to establish the global interrelatedness of all men, creating for local man, a comprehensive picture of the whole world. Local needs, related to the skills, gifts, and insights of other men will create the necessary context for responsible decision making. To insure the appropriation of all human wisdom, imaginal handles will allow men to grasp the knowledge required to deal creatively with the real situation. In this way, local man can be given a new awareness of the possibilities before him. This awareness will provide the motivation to create responsible structures that are capable of renewing society.

6. The function of human wisdom interchange is to create a two way global research network which will bind local and regional data terminals with a centrum for continuous data receiving, holding, channeling and dispersing. Access terminals in every community will provide immediate availability of the latest methods and models local man needs to address the issues of providing human care. Facilitating the applicability of this data demands that it be ordered into logically consistent and rationally clear categories. Imaginal media usage, will serve to spark man's enthusiasm and reveal to him the exciting possibilities of life. This function will allow man to image himself within his own immediate context as a global citizen thoroughly bathed in the fullness and richness of the best of man's available wisdom. He will therefore break through the barriers of parochialism and crush the popular conception that only a small, educated elite has access to the knowledge that is rightfully that of all men.

7. Each component of the Human Wisdom Interchange contributes to the overall strategy. The Applied Research Network, has the basic function of gathering the human wisdom, screening out duplication, and cataloguing material for dissemination by the Global Information Interchange. The task of this latter component is to translate data, refine it, and put it into popular forms for every man. Vocational Recovery Training deals with transmitting wisdom where man experiences one of his deepest struggles -- that of developing a global context to the vocational issue. Local Engagement Channels concentrates on making available data relative to community reformulation. Authentic Expenditure Images transmits the images and myths of expenditure enabling local man to give his life on behalf of others. The possibility of corporately ordering human wisdom is demonstrated in embryonic form in the United Nations. Delegates to the United Nations bring with them data, resources, needs and insights from their respective countries, which is refined and gestalted. The general public is informed through United Nation publications and news coverage. As a result, there is an image in human consciousness of the possibility of sharing wisdom across the globe and of relating ones vocation to the global struggle. In this single illustration can be seen the interrelated dynamics of gathering and disseminating information, of demonstrating a practical use of applied global wisdom and of providing man with an image of his own vocational significance.

8. Human Wisdom Interchange will bring into being locally based decision­making bodies to do grassroots research on problems in the economic, political and cultural spheres, channeling and receiving data from around the globe. Local man will be actively engaged in providing a comprehensive context out of which vital decisions are made. This strategy requires that new forms of local, national and international government be created to provide for universal local participation, decision­making and data flow. With the increased wisdom flow, cultural uniqueness will be minimized while individual selfhood will be increased. Local man will demand training requiring not only new curriculum but a teaching ideology and methodology geared to training decision­makers. With the increased data flow, new systems of effectively organizing and channeling data are required. In the economic arena, local man, trained to participate in decision­making will demand the alteration of the bureaucratic form of operation. Workers around the world will become aware of pay standards, working conditions, and opportunities. Occupational guilds could muster both economic and political leverage to bring about social change. Given a dynamical and multi­cultural awareness, workers would demand transformation of jobs and management systems designed out of a static and parochial understanding. Producers of non­essential goods and those responsible for inadequate distribution of necessities would be called into question, thereby opening up the possibility of the economic becoming a servant of human needs. The underlying issues are: how to create the necessary social forms to freight man's dynamical, multi­cultural awareness; how to resolve points of ambiguity -- or who or what group is finally in charge; how to cut over against the profit motive as context for data­gathering and decision­making; and how to deal with the conflict of those whose selfhood is threatened by radical social change.




APPLIED RESEARCH NETWORK

The Master Component
THE

DEFINITIVE

STATEMENT


THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS


THE

POSSIBLE

CONSEQUENCES

9. Applied Research Network is designed as the gathering and gestalting dynamic of the system. This information would then be available to a data delivery component and to all the people of the world. Considering the global scope of this strategy and the imperative of keeping data up to date makes the role of this component a major one.

10. The function of Applied Research Network is to gather data from every available source. In the constant process of updating information and searching out new sources of information edge research methods are developed and refined. Information is catalogued to be used and added to efficiently. A storage bank is designed so that local man can afford the time and cost of using it regularly. Increasing skills need to be developed in gleaning essential information from the in­coming data while avoiding duplication. Data and technical information are worded in the idiom of local man. Information is gathered from local and global sources and ordered to serve vital human needs.

11. The elements of Applied Research Network are the structures which enable research to go on effectively. These are the cross­cultural research assemblies, creative methodologies, tools of communication, edge analysis and the data storage bank. Another essential element is the people who facilitate the data flow. Research coordinators and local teams gather the data, attend to the structures, translating and popularizing the results. On a different plane, but also elemental to the entire network, is the style with which all its functions are performed. Openness, comprehensiveness, technical excellence, cross­culturality, and futurity are characteristic. All these elements of practice, people, and style are basic within the Human Wisdom Interchange.

12. The social forms of Applied Research Network include interrelated local and regional assemblies. Individuals covenanted to primal communities will take part in local assemblies to brainstorm local wisdom and consense upon the data necessary to the regional research assembly. This research and decision making will be carried on to the cross­cultural research assembly. Data receiving and distributing centers located in regional nodes will be staffed by individuals representing local communities. These local and regional centers will coordinate and circulate the vital data and insights derived from the researching dynamic. Continental research coordinating agencies interlink the regional centers and would be responsible for the flow of research.

13. The direct consequences of applied research network will afford sharing insights from around the globe on helpful methods and signal experiments. This comprehensive information will create in local man a global consciousness and a sense of self­esteem that his insights are of value. The accountability of local man and communities to the region and the globe lead to more responsible decision­making. Participation of local men in the creation of futuric methods and models will provide for continuing renewal of societal structures.




GLOBAL INFORMATION INTERCHANGE

The First Key Component

THE

DEFINITIVE

STATEMENT



THE

STRATEGIC

FUNCTION


THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS



THE

POSSIBLE

CONSEQUENCES

14. The global information interchange consists of elements that collect and store data from all over the world in computers and storage centers. Data is disseminated through exchange centrums. The dynamic also allows for transposing and translating of data for cross-cultural use. Computers and technical advances provide information to actualize images of the possibilities of authentic life. It is the vehicle by which other components will manifest themselves. For instance, it assumes responsibility for distributing the data gathered by the applied research network.

15. The global information interchange relates this strategy as the vehicle for holding, computing and blending data. Plugging into every community, the centrum will provide access to the world wide information needed for decision making. The function of Information Interchange is to gather and receive data from around the globe and disseminate it to local man. Shaping information into relevant and communicable compartments for holding and distributing the transposition of the wisdom of one culture into categories of another culture will remain true to the original. The dynamics of the system also include explication of decision making processes as to how data will be received and used, and for the projection of global trends.

16. Global information interchange is a dynamic with several constituent elements. Transposition allows wisdom of one culture to be held and used by another without losing the thought form of the donor. Dissemination allows for the flow of global information through a network of communication structures linking one locality of the globe to another. Comparative standards of quality are necessary. Consensus for making decisions regarding the kind, amount, and destination to be released is required.

17. The social form of the global information interchange is a three level complex. Level one is local man, the chief recipient and source of all the data. Level two is the inter­parish level, and level three is the regional level. The interparish representative will be the transmitter of data flowing through a data bank to local man from the imaginal media center on the regional level, and visa versa. Technical and social data will be available through the inter­parish data bank, as will knowledge of the availability of skilled personnel. Level three of this system is the regional imaginal media center, which will be a world wide complex of regional centers that channel wisdom received from the inter­parish emissaries to other parishes in their region or to other regional centers. Task forces in these regional centers will translate and refine information received from other regional centers into data in an imaginally exciting form for inter­parish data banks to insure maximum availability to local men.

18. Global information interchange will provide man with the means of handling the concrete realities of his life, will expand man's context to a broader base for decision making and WILL allow greater dissemination of cross­cultural wisdom to each person. With an openness to more wisdom we can anticipate greater grass roots input into the exchange of human wisdom. The major indirect consequence will be the heightened possibility of a person being propelled into significant engagement. To the long range results belong the possibilities of vocational recovery and radical change in the local­global polity structures of the world.




VOCATIONAL RECOVERY TRAINING

Second Key Component


THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTION







THE

CONSTITUENT

ELEMENTS




THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

19. The Vocational Recovery Training Component is designed to restore significance to human vocation. In the midst of vocational upheaval man needs to be enabled to make authentic decisions about His vocation. He needs to have available .o him a composite of factual information including labor needs, necessary skin s, and training resources and personnel. This information plus a grounding in his vocational mythology will provide him with a context out of which to make these decisions. A vision of his profession as a significant part of the past will enable him to view it as a necessary and vital part of the present. Beyond this, any wisdom or methodologies discovered out of his vocational experience will be appropriated and disseminated for the use o' all of society. Knowing this, the worker can see himself as an integral part of a body of laborers working to create the future.

20. Vocational recovery training is concerned with gathering, organizing and disseminating data which will enable men to regrasp the meaning and significance of their vocation. One function is to contextualize men relative to the inter­relatedness of their vocations and their historical grounding. Another is to reveal the possible means of actualizing a job in a particular area. An additional function is to coordinate and to relay to workers a picture of the needs and resources and efficient retraining processes to meet these needs. ~ critical function would be to elicit relevant data from grass roots people that would inform the entire vocational arena. The imperative inherent in all these is to enable local people to participate in their vocations in a global context.

21. The constituent elements of the vocational recovery training strategy include a story for the local man that demonstrates global vocational interrelatedness and the significance of his work to all of humanity, a program for vocational re­training, access to available research, a personnel data clearing house, and trained workers to enable these processes. The story would be a drama of the history of his craft, the different forms that it takes in other cultures, and an understanding of the necessity of his work to all of society. Vocational training and re­training is a vital element for insuring that each man's gifts be appropriated for the benefit of all. Available research about the priorities of human need and resource conservation would be communicated to the workers. The personnel data clearing house would be open files on workers' skills and experience available to both employers and workers. Local workers' understanding of training methods and needs would also be elicited for the data clearing house. It is imperative that constituent elements involve grassroots participation.

22. The social forms of this component would incorporate utilizing available information to effect optimum significance in the vocation of each individual, allowing him to participate in society as an independent human being. These forms would work out of a uniform information bank of computerized data, micro film libraries, audio­visual demonstrations, and other information media. The plant personnel office would provide them the opportunity to relate their vocations to civic needs. Employer­employee workshops and discussions on the wide context of their work and the functions of the plant would further give form to the significance of the individual's vocation.

23. Vocational recovery training will promote both the individual and corporate, and the local and global spheres. There will be a growth in production of necessities on a global scale, and locally a sense of unity in purpose that will foster a better relationship between employee­employer, relating a sense of corporateness that enhances the self­imago of the worker. Every man's talent will be respected and received. These consequences will promote his greater participation in the social process, stimulating global vocational solidarity and brotherhood. Intentional vocational mobility will enable every individual to operate at a high level of efficiency with a greater sense of personal well­being. Vocational recovery training will create an expansion of the local and global information process, leading to the evolution of the "good life" concept into the intentionalization of the "great life".





LOCAL ENGAGEMENT CHANNELS

The Third Key Component

THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

FUNCTION





THE

CONSTITUENT

ELEMENTS





THE

SOCIAL

FORMS





THE

POSSIBLE

CONSEQUENCES

24. Local Engagement Channels sets forth information to give global man the possibility of engaging effectively in his situation. Data is fed into information systems from across the globe and organized according to areas of engagement, regional and local. It allows local man to feed his wisdom into information systems ensuring that the global pool of wisdom develops continually. Local man will have all the data and wisdom on possibilities and the arenas of engagement needed throughout the globe. It will allow him to see that what he is doing is essential to enable all other local men to engage themselves authentically in the social process.

25. As local man demonstrates specific concern by creating the local actions effective in dealing with human need, the resulting information can then be communicated to other organizations and areas. Information required by man at the local level would be available through a network of data cent rums. Man in his own community will be enabled to understand his situation against a comprehensive world background. Trained in decision making methodologies, and on the basis of firm knowledge, he could then register the consensed opinion of the local community. With the assurance that his voice will be heard and will have practical effect, local man will be encouraged to register his wisdom and opinion with his local organizations. These would then be in a position to make this wisdom available to related areas of the world through information exchange centers. Public forums, town meetings, special action groups, and ecumenical parish organizations wild launch important demonstration centers.

26. Local engagement channels transmit wisdom that is grounded in concrete local situations. Comprehensive information about techniques, models and relevant data allows community decision. These channels provide the data which is crucial for consensus procedures. They relate images of the local consensus in such a way as to make it clear that they affect the entire globe. This kind of comprehensively based decision making is the only adequate basis for local man to decide to invest his life for the sake of the future of the globe. Local information channels serve as gathering dynamics for the information necessary to impact local communities with images of possibility from other communities around the globe.

27. Social forms such as audio­visual media, formal presentations and signal happenings allow the significant engagement of local man by transmitting wisdom. Television, radio, newspapers, billboards, posters, bumper stickers and newsletters are creative forms at the disposal of local man. This allows vital community issues and needs to be in the public conscience and enables local man to image himself directly linked with the ongoings of his region. The use of formal presentations by town officials, community corporation executives, and church leaders would allow publicizing recent developments in which local people contributed their understanding of human needs. National and regional holidays, cultural celebrations, parades and festivals will provide local man with the kind of social events which allow creative participation in community functions.

28. Local Engagement Channels provide a vehicle that will enable every man to participate in global policy and every local decision to be made within a global context. Communities will release the creative wisdom and gifts of the Yellow Men through comprehensive two­way information flow. This will enable the inclusion of groups now left out of the decision­making process, such as the youth and elderly. Information on demonstration models will provide the motivation for reduplication of social models for local communities across the globe. Finally, every individual will be enabled to take global responsibility through the channeling of community consensus.



AUTHENTIC EXPENDITURE IMAGES

The Fourth Key Component

THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTIONS



THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS






THE

POSSIBLE

CONSEQUENCES

29. Authentic Expenditure Images are those images which deal with man's view of his unique significance and vocational purpose. Man can only grasp himself as truly human by appropriating the total cultural heritage of mankind. Out of such a global sense of self­hood he will realize the comprehensive nature of human needs and become aware of the cruciality of expending his life in terms of service. An Authentic Expenditure Image will expand his narrow vision by stressing the need for utter global awareness and to expend himself on behalf of all men. The characteristics of Authentic Expenditure Images are man's decisional vocational stance toward life­engagement, a global stance toward decision­making, and a life­style that reflects universal accountability.

30. Functional Authentic Expenditure Images is the process of dispensing data to update man's motivating myths which release him to embody the life story of authentic expenditure. The funneling of cross­cultural information to every man will allow him to appropriate the framework necessary to expand his image of expenditure. Gathering data to provide deeper insight into man's vocational significance will create the contextual re­education which will allow man to re­image his vocational direction as crucially interrelated to the ongoing journey of mankind. By transmitting the models of global concerns, man will grasp the need for reordering his life choices in terms of priorities and discern the necessity to hold himself accountable to the needs­of his fellow men.

31. The elements of Authentic Expenditure Images appear in the arena of internal attitudes and external possibilities. Taking a decisional stance toward life engagement in the arena of vocation and deciding to operate out of a global context will allow every man to know what it means to live on behalf of all men. He will see his life struggles as those which every man experiences and, therefore, will be released from his parochialism (in such a way that his covenants become universal).

32. Authentic Expenditure Images will take the social form of an imagina1 motivity module located in each pariah. This module will channel spirit methods, songs, rituals, drama, and literature to local organizations, where they would be used to impact the grassroots with the possibility of missionally expending themselves in their local situation. A network of courses will be used offering study in "work" myths, and grassroots heroes of the present and the past. Another social form will be to publish and disseminate the results of a signal project like 5th City or a kibbutz, offering the sign of a whole community which has decided to expend themselves on behalf of all. Finally, the mass media will be used to illuminate current heroes such as Tom Dooley, Martin Luther King, and Caesar Chavez, who have expended themselves by dramatizing and symbolizing the possibility of local man's living on behalf of all. In this manner the component Authentic Expenditure would take social form.

33. The component as viewed from the direct, indirect, long range effects would reveal various effects on society. Direct consequences of the component would be man's selfstory. This would relate him directly through his expenditure to the globe, on the local level. Organization meeting formats would be manifest in a detached yet fully engaged stance. Concrete operating images for engagement in community polity will be disseminated. Indirectly, local men will sense that their vocational choices are significant. The community will see the economics as servant to the globe. There will be new forms of human organizations which will be task oriented instead of leisure oriented. Long range effects will be seen in which multi­hero roles will provide a new sense of phaseology, and ontology. There will be a sense of assignment to occupation.




GRASSROOTS RESEARCH

Conclusion
THE

HISTORICAL

GROUNDING




THE

PRACTICAL

IMPLEMENTATION







THE

SOCIAL

CONSEQUENCES

34. Historically, Grassroots Research is about eliciting and interchanging human wisdom. Grassroots Interchange will motivate a quest for new consciousness. This expansion of consciousness becomes a sign to man of his possibilities. Thus men are driven to proclaim a new world view as did the Confusian literati when they literally permeated every village of Chins, teaching the people and embodying the context of human wisdom. Today it is the province of local man to reconstruct society and to build a new social order.

35. Grassroots Interchange will establish structures to gather, store, organize, and disseminate a multiplicity of data, so that local men across the globe are able to share their wisdom with each other. The operation includes a gathering continuum, storage banks, continuing research coordinating agencies, and a delivery component. On the local, regional, and global levels, grass roots people will be involved. For example, a major method for gathering data will be broad­based research assemblies with language and idiom translators able to transmit cross­cultural news and information in depth. In the area of vocational data, the interchange will provide a personnel data clearinghouse for employees and employers. It will provide recontextualized images relative to the roles of employees and enable the personnel office to see themselves as advisors. The implementation will be carried out through tools such as mass media, audio­visual productions, telstar. and micro­film libraries

36. A new self­conscious global context will emerge from local access to the cross­cultural wisdom, setting the context for a global consensus wherein local man will find himself with multiplied decision­making demands and possibilities. Strategic action will redirect the use of resources and production toward meeting human needs and Justice will be actualized for all peoples. Vocational opportunities will increase as the demands of the globe call for greater creativity from all men, giving men a greater awareness of significance. Cross­cultural enrichment will enhance the lives of all men in the style of living and in the arts. To allow man to use his new knowledge creatively, extreme care will be taken to provide contextual information, depth grounding in new myths and in social morality, and also by including checks and balances in the structural framework. Grassroots Research will provide the global context in which men will work together responsibly and creatively, using their own energies and the world's resources on behalf of all men not only in the present but also in the future.



LOCAL ENGAGEMENT

Introduction


THE

HISTORICAL

NECESSITY





THE

RELATED

STRATEGY


THE

PARTICULAR

NECESSITY

1. The necessity of Local Engagement strategy can be seen in the gross inequities in goods and resources which exist across the globe and are the result of unresponsive and self­centered institutions whose models and designs are not adequate to relate resources and needs. The technological 20th century has created a unique interrelatedness that does not include accountability structures for the individual, corporation or nation. Man's response to the situation is one of anger and apathy, since he has no way to implement his ideas and significantly affect social trends. He sees himself caught in a frustrating "we­they. complex in the midst of bureaucratic systems. This whole inequitable process is emphasized in our time by the increasing demands of emerging grassroots leadership, particularly in underdeveloped areas of the world, which articulates the problem clearly.

2. This strategy provides the "how to" for the other six strategies. It responds with models which allow form to be given to the requirements of the other six strategies. For instance, Grassroots Research calls for a global network of assemblies but has no practical model for choosing locations, contacting participants, setting up the facility, etc. Providing those models is the function of Local Engagement. Without the means for formulating designs that reflect the actual requirements of each concrete situation these strategies will remain ideas.

3. The particular necessity for this strategy lies in the malfunctioning of social structures which operate out of inadequate designs. A system needs to be developed to allow local man to understand that he is a powerful force in the universe. A model needs to be conceived which would train local man to create the designs for the structures of government and business in his own community which would be accountable to the global needs. The designs of the economic, political and educational system operating today are incapable of meeting the demands placed on them by the rising cry for every man to be able to integrate the chaotic flood of information confronting him. With global interdependence increasing ever more rapidly, existing structures are hardly responsive and flexible enough to cope with myriad complexities. New designs are urgently required. The needs of every corner of the globe must be known and considered and promptly designed for.



LOCAL ENGAGEMENT

The Practical Strategy



THE

DESCRIPTIVE

STATEMENT



THE

INCLUSIVE

INTENT





THE

PRACTICAL

FUNCTION






THE

INTERRELATED

COMPQNENTS





THE

COORDINATED

OPERATIONS

4. When man takes it upon himself to create or recreate a social vehicle, it comes apparent that he needs a Local Engagement strategy. This strategy is the structuring and coordinating dynamic which is the channel through which the other six strategies can operate and be grounded in the practice of the social systems. It is the highway system bridging the gap between man and his needed models. In relation to the missional thrust of society it is the radically obedient servant, sensitive to every situation and able to respond as need indicates. Through this transparent and resilient web, society calls forth at any given moment the structures and forces needed to carry out the mandate of the people. Local Engagement is the methodological matrix, the bridge, the new design through which man is enabled to assume his own unique responsibility, to participate in reciprocal accountability with all of life and by which his universal covenant is rehearsed and reinforced.

5. This strategy releases into history the designs, models, and forms that alter the transparent coordinating and structuring dynamic toward responding to the comprehensive missional demand indicated in any given social arena. This strategy builds the systems which will take the structures of society from their present reduced functionings through a process of evaluation until they actually embody their complex of indicatives provided by the ' other six strategies. The local man who sees that the coordinating and structuring dynamic does not exist apart from him finds himself articulating his vision and being able to continually re­create the structures as new operating images become necessary.

6. This strategy functions by reflecting societal indicatives, coordinating and organizing data, creating and redirecting structures, and holding the whole together through reciprocal accountability. A second necessary function is to empower operational designs by the gathering, ordering, reviewing and evaluating of data, resources and wisdom from each local situation as well as from across the globe. A corollary to the co­ordinating function which honors the existing systems is that of intentionally disseminating data in such a way that any redirection is received as what is necessary in order to best serve and represent all concerned. In order to maintain the accountability dynamic local man keeps these functions under constant review for grassroots access and participation. Operational design could be compared to transparent glue which holds together and gives form to recreated structures or to oil that reduces heat from friction thereby releasing man to creatively participate in the dynamic social process.

7. Grassroots Implementation Agent has the task of acting as the liaison that hears and acts upon the consensus of grassroots man. Equitable Distribution Structures has the function of planning and distributing economic resources. Disseminated Contextual Wisdom gives local man the designs to accumulate data in order to impact the bureaucracy with a participatory and decisional stand. Global Covenantal Style functions as the new style of bureaucracy whereby signals are received from outside the Designs Systems and embodied within the structures. Participatory Reeducation Schemes performs the unique function of designing the training of grassroots man in new methodologies and skills to be responsible in re­creating the structures himself. The five components of this strategy interrelate in the following way: Grassroots Implementation Agent is the agent which holds the grassroots consensus and impacts the structures of equitable distribution through the data gathering and disseminating vehicle of contextual wisdom. This releases the globally­styled designs for tools and methodologies that can be utilized in re­education schemes for grassroots man.

8. There is a wide variety of structures through which this strategy will be demonstrated. These include vocational guilds, regulatory boards and various consultative agencies. It is most immediately likely that the primary focus will be the Local Church Experiment, however. This strategy will be operative in a galactic sodality meeting when an abstract tactical model is effectively adapted to a particular parish. Externally, the sodality will itself operate to effect local engagement throughout the structures of society.



GRASSROOTS IMPLEMENTATION AGENT

The Master Component


THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTION

THE

CONSTITUENT

ELEMENTS



THE

SOCIAL

FORMS

THE

POSSIBLE

CONSEQUENCES

9. The grassroots implementation agent envisions the renewal and the creation of structure in order to enable local man's significant and responsive participation in decision­making. This administrative agent that enables intentional involvement of grassroots continues further by meeting their needs and carrying out mandates consensed upon. It is the structure that aims at enabling local man to become a responsible builder of a corporate body, accountable to all humanity for its decisions. Grassroots Implementation Agent is unique in that it proclaims that local man's consensed decisions are globally significant and his rights are respected. The characteristic structures are open­ended for feedback and re­evaluation with a two­way street for accountability structures between the global and the local and give local man the power to bring about changes in the structures by his decision­making.

10. The function of the grassroots implementation agent is to be a local consensus­based corporate leadership dynamic which creates an avenue through which local man can participate in organizing and renewing structures for implementing mandates derived from the decision­making process. It will provide a channel to regulate the newly established structures to hold them accountable to their intent.

11. The basic constituent elements of grassroots implementation agent are the different ways in which local man can act out his wisdom and define his relationship in the social process. One aspect would be model building from the objective data processed through the data analyzation system which utilizes input to allow local man to take a look at the whole system, evaluate, create, and implement structural changes as they are needed. Operational systems are held accountable to local man's consensus by means of a follow­up structure in order to insure that when decisions are made they are acted out. Regulative channels are means by which local man can participate in legislative consensus through a central co­ordination review board.

  1. 12. Grassroots implementation agent is charged with creating and maintaining those structures which call out man's decision­making responsibility and are a vehicle through which dissension can be heard. Local groups or appointed task forces created to deal with particular local problems will channel requests, suggestions, and models to a central coordinating body for local affairs. These units will use such techniques as research, PSU's, and workshops to ensure local man's creative participation. From local groups auxiliaries can be assigned to be the means by which particular functions are held accountable to a co­ordination review board which insures that global mandates are actualized locally and that local man's concerns are globally heard.

13. The effects of grassroots implementation agent are to enable each man to experience that he is indeed responsible to and for the life of the community. Through regulatory structures his needs are met and he has a way to care authentically for his neighbor. As loca1 man experiences the fact that structures exist to serve him, and are ever­changing to meet his needs, new images of authentic participation in the social process will be re­enforced. Local man will begin to sense the utter interdependence with all of mankind .



EQUITABLE DISTRIBUTION STRUCTURES

The First Key Component

THE

DEFINITIVE

STATEMENT

THE

STRATEGIC

FUNCTION


THE

CONSTITUENT

ELEMENTS

THE

SOCIAL

FORMS


THE

POSSIBLE

CONSEQUENCES

14. The equitable distribution structures component is that which creates new designs, models and forms distributing equitably goods, services, and resources locally or globally. It is unique to the strategy in that it deals more directly with the economic arena of life and thus is a social action agent, reforming and creating structures which allow man to act out his global responsibility on a local level. Regulatory in nature, it sets guidelines and established priorities.

15. The function of equitable distribution structure is three fold. First is the creation of designs to reform existing structures which have become stagnant and no longer respond to the needs of everyman across the globe, but rather to the elite few. Secondly it builds models to create new structures when it becomes obvious that no existing structures are responsive. Finally it constantly re­evaluates priorities, using the wisdom gathered from local communities and related to the total needs of the globe.

16. The enabling structures for planning and enactment would be models on which would effect the adequate operation of an intended activity. Coordinating models would have to do with coded computerized systems designed to illuminate needs and resources and enable necessary distribution. Regulatory guidelines such as "ridding methods would delineate areas of greatest need within a community. Interchange systems for deploying manpower and technical knowledge such as telephone hot lines would receive requests and refer them to listings of available resources or to appropriate technological resource information centers

17. The social forms of the equitable distribution strategy are regulatory boards, guilds, agencies, cooperatives, task forces, assemblies, and problem­solving units which provide a framework for local man's participation in the ordering dynamic. One manifestation of a social form of equitable distribution structures would be a teachers guild.

18. Equitable distributing structures would provide a channel by which local man can become aware of his neighbor's needs and communicate his own. Grassroots power emerges when local man participates in equitable distribution structures for meeting the needs of others and is perpetuated and maintained when he knows he can rely on the structures in times of need. Local models would be made available to global commitments for replication, allowing local man to better understand interrelatedness to all people. When local man is involved in the decision­making regarding equitable distribution of resources, ho is no longer vulnerable to exploitation by the economic dimension






DISSEMINATED CONTEXTUAL WISDOM

The Second Key Component

THE

DEFINITIVE

STATEMENT


THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS





THE

SOCIAL

FORMS


THE

POSSIBLE CONSEQUENCES

19. Disseminated contextual wisdom is a structured access system organized to implement the flow of global/local information and wisdom. This system is designed to impact man with contextual wisdom which maintains his unique heritage within a globalized ideology and presents depth images that he needs to live his life out of a participatory and decisional stance. The system is unique in being fully responsive and held accountable to local man and in releasing his ability to relate to the entire globe within his local situation through guaranteed information access structures.

20. The function of disseminated contextual wisdom is to implement the necessary channels to receive, assimilate, and distribute information to ensure that a global-local flow of this information is created in a fully authentic and accountable manner. Communication regarding such global/local issues as the relating of local needs to resource availability and surplus supplies will be transmitted as well as cultural heritage wisdom and humanness stories. In addition, methodological and technological wisdom will be made readily available to local man. When local man is given free access to informational channels, he is further enabled in seeing himself as a decisional participant in the global society.

21. One factor to be considered in disseminated contextual wisdom is the use of symbols, images, and stories that remind local man of his life experiences to enable him to participate in the decisions that will affect his life. Another factor is the use of a data bank to point up the needs of local man and available global resources. The data bank would be a vehicle for dispensing information that would impact individuals who hold the necessary resources to meet the needs of the world. A third factor is the communication of necessary wisdom for the establishment of priorities in career training. A fourth factor would be the establishment of a multi­media center for collecting and making available materials which would inform and educate man in relation to specific needs or skills.

22. Television is used to broaden local man's understanding of his community and of other cultures throughout the world. A computer terminal in a home or business would enable a person desiring information on a particular subject to feed his question into a computer and receive an immediate reply. Computers within a community could be used to coordinate information concerning community needs and resources to enable images of local needs.resources, and demands to be disseminated on a regional and a global basis. Periodic reports and newsletters would keep top management informed as to development within a particular segment of industry, and would also enable employees to see how their work fits into the work of the industry as a whole.

23. As a result of this information system, local man has access to enough objective information to participate in and affect the operational design system. He also has depth comprehension of what is happening on the globe and his responsibility as a global citizen to these events. He sees that the whole of his actions affect the globe, and all world events affect his life. Because of built-in accountability, the system continues to be responsive to local man.



GLOBAL COVENANTED STYLE

The Third Key Component



THE

DEFINITIVE

STATEMENT





THE

STRATEGIC

FUNCTION






THE

CONSTITUENT

ELEMENTS


THE

SOCIAL

FORMS



THE

POSSIBLE

CONSEQUENCES

24. Global Covenanted Style is the life stance of the "Responsible Man". The man who has recontexted operating images and who has decided to work as the structuring dynamic within the social process. Working through existing structures and creating new structures that enable every man to grasp the possibility of participation, this enables covenantal groups of intentional individuals to be a demonstration of how you authentically engage in the inter­relatedness of all life. By structurally embodying and concretely carrying out of the indicative of the way life is, this corporateness will show other men this style that they can appropriate in their own lives. The effect is growing groups of intentional people. These groups have a symbolic life that will sustain them through structures, rites, symbols, and developing of common memory and always holding themselves against the comprehensive. There is common agreement stemming from common understanding.

25. The function of global covenanted style is to enable every man to see himself as inter­related with every other man on the globe. The style of the resurrectional man who throws his whole self into what he is doing, be that a waiter, garbage man, or doctor. The consensus decision­making allows each man to get his mind into the pot and permits him to corporately build the consensus -- to authentically engage in being in the relationship of obligation and freedom. The reciprocal accountability insures the "Local Man" to also be the "Global Man", putting his wisdom and experience in on the local level to build the corporate global consensus to enable the tasks on behalf of every man. One way might be a local through a polity net, where every local man is responsible to the stake level and the stake level is, in turn, responsible to him. This would insure the local man assuming his responsibility in his localis.

26. Elements of this component are the tools and techniques by which everyman can be responsibly engaged with his fellow man. These include reciprocal accountability structures, intentional engagement in task assignments, corporate style, and consensus making. Individual is basic factor, recontexted to realize he is covenanted with life itself structurally embodied and concretely carried out. Within existing structures relative to the task, with unique cultural heritage, trained and given certain resources whatever system he is operating in, he must reflect the style of one who is covenanted to all of life. The style is maintained through the nurturing structures of the corporate body. A common stance is motivated through the common stance of the corporate discipline he is operating in, and the reciprocal accountability of that system.

27. The social form in which one would see this style in operation would include groups of individuals who decide to design and live under accountability structures and establish appropriate rites, rituals, and symbols of accountability. Another social form would be a model of corporate leadership for industry or governmental agencies. Uniform time designs will also appear. The presence of decor, the use of multi­media, the creation of stories and songs would not only indicate the appropriate style but also serve to reinforce the covenantal relationship which has been undertaken for the sake of all mankind.

28. Global covenanted style is embodied by an individual when he is awakened to the realization that he is covenanted with all of life. Within his unique cultural heritage and training his life reflects this covenanted style and he becomes a sign of possibility to all men. He permeates and impacts each operational system he contacts with intentional engagement and global visioning. He is sustained through corporate discipline of a nurturing body operating out of a common global stance.




PARTICIPATORY RE­EDUCATION SCHEMES

The Fourth Key Component


THE

DEFINITIVE

STATEMENT




THE

STRATEGIC

FUNCTION






THE

CONSTITUENT

ELEMENTS







THE

SOCIAL

FORM







THE

POSSIBLE CONSEQUENCES

29. Participatory re­education schemes is the agent dealing with models for reorientation and training which are necessary to instill in local man the possibility to participate responsibly in his global community. This particular part of Operational Designs creates plans for a complex of training procedures in every local situation which confronts every person with the possibility of development of skills which will release him to contribute to and participate in political and economic decision­making., These schemes will include those systems which provide a flexible network of training models and plans. They will also incorporate changes as situations and communities change and maintain current curricula. This implies that there will be cadre-like bodies of people which monitor the progress of societies reconstruction and present actualizing designs for the use of task groups.

30. Participatory re­education schemes are demanded in a society which is committed to humanization of every man. These schemes enable local man to assume his responsible participation in society and in its economic, political and cultural systems. These structures will provide the models for experimental on­the­job training, such as intern programs, which will develop the structures to make available the potential skill and leadership of every man. Another function of these schemes is to research data for the evaluation and rebuilding of training models and the reformulation of existing training practices. Further, these schemes enable a social curriculum which will redirect and humanize engagement at the local level.

31. Participatory re­education schemes includes support systems which enable everyman on Barth to be trained to engage in social structures. The basic constituent elements will be a system for curriculum creation and its injection into existing educational structures, a design for training people in intellectual and sociological methods, a plan for analytical research, and a strategic system for effective monitoring of schools and skills training centers, The system for developing curriculum and new methodologies and the ways these can be made a part of existing on­the­job training programs, schools and training centers will be instituted. In these the utilization of consensus methods will inspire accountable leadership procedures. The desire for training people in the necessary, intellectual and sociological methods and procedures will include structured experiential and pedagogical training. Analytical Research assisted by a system of need identification brings forth data needed to build models for the process of re­education. Strategic monitoring systems is a plan for checking skills oriented training centers and public schools against the needs of local man

32. The participatory re­education schemes will take form through the Administrative Agency which is regulatory, co­ordinative, modifying, researching, distributive and enforcing in nature. Under the auspices of the agency will be opportunity advisory boards, evaluation teams, research assemblies and teams, P.S.U's, and model creation units. Methodology investigation and redevelopment units will enable an accountability and regulatory council to inform enforcement units. Another form would be a network of training guilds designed to reach every vocation and all phases through advanced skill training and retraining, educational and consensus methodology training, a global in-service training agency, and a complex of training institutes, such as academies, experiential colleges, training institutes, and a correspondence training system. Finally, training and renewal would take place on the local level through such forms as educational galaxies, unions of imaginal education grads, seminars, and weekly modules.

33. The effect and consequences of Participatory Re­Education Schemes center around an overall organizational matrix which, because of the continual dynamic development, will respond to and implement progressive operational designs. Host recent data will be incorporated systematically through continual re­education programs. The organizational and administrative functions will be contingent upon local man through consensus accountability in the light that local man will have the methods and social wisdom necessary to organize, influence, and enable his significant and responsible participation in such bureaucratic systems. Education and training which undergird operational designs will be regulated, coordinated and held accountable on a global level. In conclusion the emergence of new structures, methods, and institutions will facilitate the distribution of knowledge and skills to every man. This will enable him to live before the story that education is never­ending, which will further release him to participate effectively in the political, economic, and cultural processes of society.




LOCAL ENGAGEMENT

Conclusion



THE

HISTORICAL

GROUND










THE

PRACTICAL

IMPLEMENTATION








THE

SOCIAL

CONSEQUENCES

34. History witnesses to the fact that this strategy has always existed in human society because it is these designs that give form and thrust to human creativity and interaction, in all of the economic, political and cultural processes. In modern Israel, the Kibbutzim are a social form that seeks to recapture the meaning of Jewish culture while experimenting with new economic and political structures. This system enables the members of the communities to order their daily work, family responsibilities, leadership and symbolic roles, and their decision making processes. These same design dynamics have given form to the United Nations Organization with its global network of agencies for education, health and welfare. In the United States of America the Teamster Union's operating designs systems ensure that its member's interests and rights are protected in negotiation with management across the nation through a complex network of locals and representatives. In Renaissance Florence, Lorenzo de Medici created an operational design system for re­imaging the significance of the city and her people. He distributed artistic symbols, paintings, sculptures and reliefs throughout the city by commissioning and funding art studios and workshops. These historical illustrations of this strategy concretely demonstrate the need, responsibility and capacity of structures to order the economic, political and cultural processes.

35. The practical implementation of this strategy is accomplished through forging ahead using model building, task assignment, accountability, and consensus in decision making while sustaining themselves with symbols, images, rites, and rituals; methods that will implement accountability in this strategy. The first step toward achieving the practical implementation of this strategy is global covenanted style which demonstrates a way of life. Disseminated contextual wisdom will enable people to reimage their involvement. Participatory re­education schemes will furnish new and renewed methods so that local man can participate in structures to enable him to see his value as a participant and then enable his involvement in designing grassroots implementation agent which carries through mandates consensed upon and holds operational systems accountable. Other structures that need to be created to implement equitable distribution structures include regulatory boards, co­operatives and other structures necessary to complete the task of engaging local man in the distribution of goods, resources, and services. An information source in the form of a data bank would be set up which would collect, organize and disperse information.

36. The social consequences of this strategy can be seen much as local man's intentional participation in social structures. There will be three major kinds of costs required to bring about the implementation of these programs. They are shifts in power, losses occurred due to shifts in resource use and actual dollars required to re­focus the resources. Each of the components has a unique combination of these costs. Equitable distribution structures will probably be the most costly. For example, equalizing the benefits, i.e. earning or purchasing power which is used to exchange and distribute goods and services, of the West Virginian and South African miner who both do about the same work, will require extreme shifts in all aspects of costs. Training and education of local man will be costly in terms of resources required. However, disseminated contextual wisdom, global covenanted style and participatory re­education schemes can be heavily influenced by designs or plans that are enhanced by accountability systems which direct the allocation of available resources.




DEMONSTRATED SOCIALITY

Introduction


THE

HISTORICAL

NECESSITY










THE

RELATED

STRATEGIES







THE

PARTICULAR

NECESSITY

1. The mass media makes all men aware of the complexity of the global social imbalances of our times; and man senses that he can do nothing to correct his own or his neighbor's condition. A signal local community, in which all the members live out of a common story of service to their fellow man, would offer possibilities for reduplicating the model across the world. Global societal structures have failed to provide adequate forms of engagement for the lucidity of our times, and this points to the necessity of the new forms of corporately ordering power and structuring consensed decisions that this strategy would create in the local situation. This century has witnessed a break­open of awareness concerning the cultural collapse, specifically that of existing societal roles. This collapse has thrown into sharp relief the failure of the unifying structures of the past (e.g. Church, nation) to deal with the painful consciousness of the radical diversity of the globe. The times are therefore calling Demonstrated Sociality to respond to this lucidity by offering a concrete inclusive form of engagement operating out of a common story in the form of a universal myth.

2. Demonstrated Sociality relates to the totality of the NSV strategies by structuring the primal dynamics of authentic human community, thus enabling the translation of the ontological NSV ideology into concrete social forms. The visible embodiment of the Recreated Secular­Religious Mythology is called forth by the strategy of Demonstrated Sociality. This, in turn, relies upon the new mythology to propagate it throughout society, and holds it accountable to rehearse local man's life experience. This strategy links man's mythology and ideology to the necessary geographically grounded structures, thus enabling the Global Servant Force to give social form to its missional thrust. The signal demonstration network of Demonstrated Sociality grounds the myth in concrete social realities and thus enables the Systematic awakenment to release local man to particular social engagement. Demonstrated Sociality provides the understanding of the primal dynamics of human community by operating in a particular social demonstration project. This enables the Practical Entoolment to authentically honor its community. Demonstrated Sociality provides the basic social forms for the strategy of Grassroots Research to enable man to know again his interrelatedness. Without the infrastructures of Demonstrated Sociality local engagement would become one more bureaucratic construction ungrounded in the deeps of humanness.

3. Demonstrated Sociality orders the demonstration of the power of local man's participation in the creation of the global community. It gives form to man's being, enabling him to maintain a creative thrust in the long range planning in local communities relative to the equitable utilization of resources, It is the New World Frontier for catalytic action of trained forces. It identifies particular tasks, penetrates, recruits, and trains. It gives objective form to secular­religious mythology, relating it to particular situations, to history and to the vision of man's destinal thrust into the future. It signals the actualization of foundational community and shows the possibility of responsible participation by individuals and families. It engenders participation in decision making and encourages informed responsible citizenship.




DEMONSTRATED SOCIALITY

The Practical Strategy



THE

DESCRIPTIVE

STATEMENT





THE

INCLUSIVE

INTENT


THE

PRACTICAL

FUNCTION


THE

INTERRELATED

COMPONENTS


THE

COORDINATED OPERATIONS

4. This strategy is designed to involve local man in shaping his destiny through foundational community. This also will re­empower local man ontologically enabling him to live with all his relationships, and to rebalance the prima1 dynamics of human community at every level. The foundational dynamics which have collapsed and need new form include future common story, futuric common vision, basic covenant, and common task and accountability. If these primal dynamics are weak engagement in community life is subject to the tyrannies of victim images. Then new form is driven to these dynamics local man will be released to participate significantly in the process which determines his future and he will experience his local engagement as globally destinal. Demonstrated Sociality will be realized by creating a network of signal demonstrations among every type of communal grouping.

5. The practica1 strategy of Demonstrated Sociality is intended to create and demonstrate new humanness through articulating the basic dynamics that go on in human communities by giving them global forms which allow every man to release his creativity into the civilizing process. He is able to do this by engaging in decision­making at all levels of his existence while effecting and living out of the global. local consensus. These forms of community will enable him to see that no work is in itself dehumanizing, or worthless. All the components of this strategy function independently of each other, yet at the same time are mutually supportive. This strategy requires a life style of detachment and reordering of priorities so that global assignments can be made.

6. The function of the Demonstrated Sociality is to empower the community as a catalytic corporate entity. Specifically, the functions are to Provide the structures that empower local man to have a strong voice in the decision­making process by broadening the decision­making base, to restructure involvement possibilities for total participation to transform human employment to allow for everyone to deal effectively with the tyranny of the economic Processes and to create and define community roles of adults, children and elders as they participate in serving the needs of the last fat lady.

7. Signal demonstration network is the manifestation of the dynamic givenness of sociality which links outposts all over the world. The component Trained Missional Forces is the catalyzing, spent: Common Secular Myth is the foundational context; Recovered Servanthood Vocation is the engaged stance of responsible articulation, and Informed Corporate Polity orders the interior and provides assignments in the foundational community.

8. The major cost of Demonstrated Sociality is total expenditure of life for the corporate welfare by minimizing independent luxury spending. by reducing independent leisure time personal prestige, and time for family maintenance or nurture. The coordination operation of Demonstrated Sociality would be manifested in all people participating in and trained through the structures of the community such as the school and the church. All decision­making will be by consensus. There will be radical shifts in family life discipline, material standards, and intentional planning of community assignments, needs and activities.




SIGNAL DEMONSTRATION NETWORK

The Master Component


THE

DEFINITIVE

STATEMENT



THE

STRATEGIC

FUNCTION




THE

CONSTITUENT

ELEMENTS









THE

SOCIAL

FORMS




THE POSSIBLE CONSEQUENCES

9. The uniqueness of the projects is that they occur in all structures of societies and on all levels. The net pushes this by interrelating these structures in a flexible manner, pushing them to globality and comprehensiveness. The Signal 3emonstration Network is characterized by localized projects, a global net and centrum. The Signal Demonstration Network strategy is grounded in two arenas. Firstly, to consciously deliver the local man to his possibility of total engagement in his immediate community. Secondly, to provide concrete models by which the community can be a sign to the globe. The global network maintains the common thrust among each of the locally grounded signal projects.

10. Each signal demonstration project provides structures that engage local man in acting out his corporate power, that constantly hold him before global images, and allow him to be responsible in his local situation. Intensive participation restores to man a significant role in life. The worldwide net makes visible to the world the new possibility demonstrated by the projects. The global centrum gathers the project data, articulates it into meaningful imaginal formats, and the event stories both to the projects, as direct nurture, and to the world as signs of hope.

11. The following basic elements of the Signal Demonstration Network are necessary to provide the substance, glue and dynamism of the network. First, a group of individuals or families with a missional purpose form the mold of a signal demonstration by serving as the embodiment of its intent. Initial and continuous financial support will be necessary for the sustenance of the signal demonstration network and will be procured on the local level. Research patterns that both initiate and sustain the community by perpetual discovery and analysis of key needs, issues and possibilities will be developed. A grassroots channel promotes the authentic gossip which keeps men talking, as individuals, about their mission in the community and the problems and victories involved. Participation in decision-making, internally, will be based on consensus methodology, whereas external participation would possibly show up as an informed block stance within any larger decision­making body. On a block basis, the smelting and casting of issues will forge the authentic issues which will enable knowledgeable participation within the community and will signal outside awareness. The effective exchange of data on consensus issues will function within and between signal demonstration projects. Internally sustaining structures will I~olr3 the commonness and motivity within a project and promote that commonness between signal units. The final element of this component is the introduction of the network to local civic bodies, thus making it an established social reality.

12. The social form of signal demonstration networks is a series of visible community renewal projects that are linked to one another by a broad but common model. They are carried out by a commonly grounded, globally related network centered in a global centrum. Each project is comprehensive in dealing with the cultural, political, and economic dimensions of life and is finely tuned to meet the high priority needs of the particular area. For example, the Montessori system of preschool education, which was developed in Italy for educating children of low income families, is locally replicable within the prescriptions of the culture. The social form is to engage local man in demonstrable signs of long range community action.

13. Two effects indicated for the signal demonstration network component can be held imaginally by the billiard effect and the snow ball effect. The billiard effect is the image for a tactical chain reaction in which the dynamics of signal demonstration are activated in different forms -- from schools to factories to families­eventually touching every social form. The snow ball image of the signal demonstration network is the incorporation of increasing numbers of people in the network, eventually embracing every local man as he is active in his local community, concretizing his responsibility for the globe. Thus the consequence of the signal demonstration network is the creation of the global/local man.







TRAINED MISSIONAL FORCES

The First Key Component



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14. Trained Missional Forces are local people who are well-grounded in their own symbolic life and engaged in the on­going life of their community. They will be well­trained in group dynamics and teaching methodologies so they can enable the community to build the necessary models and structures needed by this strategy. To do this, they need to be grounded in the history and mythology of the community. Persistence, accountability, sensitivity to the needs of the community and disciplined lives are essential characteristics of these people. Of special import, they will be highly sensitive to the idiosyncrasies of the community and the people with whom they work. They will serve as models of the strategy. Since the basic thrust is always to operate out of a global ideology, these leaders must be comprehensive in their understanding of their mission, so as to properly context all the people with whom they work.

15. The function of Trained Missional Forces is to act as a task force to research and identify areas of need and to design the tactics necessary to totally synthesize a given community so that it meets the needs of all members. This would include the recruitment, training and nurture of necessary personnel to accomplish the mission. Special emphasis is given to strengthening and unifying the local community as to retention of important skills, cultural and social images, and the incorporation into a global network of interrelated communities. Wherever possible the missional forces will work through existing organizational structures such as labor unions, trade associations, and fraternal organizations to permeate the total community. In addition, group discussions or family visits will be used to contact those not reached through the above tactics, to insure total community involvement. Another important function of trained missional forces would be to train other leaders in each community in problem solving methods, and in effective community education methods.

16. The basic constituent elements of the Trained Missional Forces are individuals and families who are trained to be missional. They act corporately in the local community level, on behalf of the globe. The forces are not limited to a particular age, sex or occupation. The only requirements are that they hold the following attributes in common: they are disciplined in study and personal relationships; they are persistent, consistent, intentional; they respond quickly to feedback and are flexible. That is, missional forces exist to bring off signal demonstrations but they are not limited to one locale or situation. They may adapt to a variety of roles. There exists a prior relationship within the group and these forces, who are sustained in symbolic life, hold themselves accountable.

17. The social form of the component relative to the over­all strategy includes cadres, PSU's, research assemblies, permeators, pedagogues, guilds, and such additional forms of missional engagement as required. The cadre is a catalytic leadership dynamic in the community which is one of the primary ways missional troops are regenerated in spirit and in numbers. It stands as a body disciplined in study, symbolic life and missional thrust. Permeators function within a structural dynamic requiring research into related areas, investigation into secular designs, reports on the acquired information, and assignment rationales. In order to actualize the strategic objectives mentioned formerly.

18. The effect of Trained Missional Forces will be to create a future wherein the global ideology becomes full reality, through their combined labors in signal demonstration networks. There are also certain self­contained effects, each one is contributory to this strategy. For example, the presence of trained missional forces as permeators of communities presents in many ways, continuing proof of the power of a single life to change the world. That sign is in itself capable of bringing others to realize their own power in history through local missional structures. The impetus of such reappropriated lives is combined with trained forces and adds new strength to the mission, widening its impact and hastening its fulfillment.




COMMON SECULAR MYTH

The Second Key Component


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19. The second component of this strategy is Common Secular Myth, which determines the context out of which every man lives. Thus it is the story that gives meaning to each man in the midst of his particular situation and improves the interior of the entire community assuring the maintenance of a global understanding of life. It is that cohesive force that flows through every consciousness and manifests itself in the style of the community and of each individual. In order that authentic foundational community be reconstructed in each local form of society it is necessary that a story be embodied commonly by every man in every culture and in every age enabling him to name that about which he knows from his every day experiences.

20. One of the functions of the Common Secular Myth is to create a story or image that defines the characteristics of the community such as its interrelatedness to the global village and the uniqueness of that particular community. Another function would be to shape the hopes of the community by creating a vision of the future. It would also create a screen or value system which enables individual and community decisions to be formed out of a common mind. This component describes the community's common purpose within the world. Lastly, the Common Secular Myth gives objective sociological form to the journey of civilization and images a destinal role for local men. It also enables a singularity of mission which, when enacted, would, contribute to the interdependent roles of man, provide a context to deal with his unique local situation and shaping the future. Common Secular Myth therefore forms the undergirding or framework from which the strategy is activated. It provides the context, the commonality and its relationship to the rest of the globe.

21. Globality is the key element of Common Secular I4yth implying that a universal story would be that to which all men might inclusively relate. This element would then become the context for the particular articulation and reforging of everyman's history, present situation and futuric vision. It would embody the element of secularity in that its language would enable everyman to relate the story to his life experience'

22. The social form of Common Secular Myth is the rehearsal of that story. Globally grounded and common to any community, the story would be rehearsed in the form of songs, symbols and rituals. In any human grouping the social form of the rehearsal is already present. Common secular myth rehearsal would simply bring self consciousness to such practice as it invests that practice with the new meaning occasioned by its self understanding. An example would be the adoption and transformation of such a ceremony as the pledge to the flag.

23. The potential effects implied in the actualization of the Common Secular Myth are astounding in scope and magnitude. First, the myth would tend to ground each person in history, giving mankind a heightened sense of identity and sense of relatedness to the larger community. With this would come a greater sense of responsibility to the present as it is. The growing consciousness of the "other'' within a mythological framework would allow great creativity to be released through individual and corporate care structures in every community. Rather than living in apathetic or past­oriented communities, society would have the basis for planning with responsibility for the future. This, in time, will alter many traditional habit patterns affecting all our political, economic and cultural institutions. The modification in traditional modes of functioning in all areas such as roles would no longer be threatening and allow us to discard old assumptions within the greater sense of a meaningful life­giving adventure.




RECOVERED SERVANTHOOD VOCATION

The Third Key Component
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24. Recovered Servanthood Vocation is the strategy which deals with local man's engagement in the responsibilities of a given local situation in the context of the globe. Servanthood is the rediscovery on the part of each individual, within the foundational community dynamic of the interrelatedness existing between his activity and that of his local and global neighborhoods. With expenditure understood in this light, there is a sociologically manifested decision to engage one's full capabilities within a structured framework.

25. The function cf Recovered Servanthood Vocation relative to this strategy is TO remotivate man as a sign of responsible participation on behalf of all within his covenantal relationships. This shifts the image of vocation from being the way to earn my living or do my own thing, to doing what is necessary for the sake of the globe. With the sign of vocational servants in the reconstructed foundational community local man will be released to stand present to his local engagement and to see that his local engagement indeed shapes the destiny of the globe. Assignment to the common task, and accountability for the accomplishment of that task will embody obligation to the global/local covenant.

26. Recovered Servanthood Vocation takes the stance of the global citizenship in daily life and provides concrete models which can be used at all times. An example of this is the establishment of service­oriented week II's for professional and unionized workers. These elements include enablement structures, training, symbolic support, including rituals, and planning constructs for guilds and other social forms. Elements in the enablement arena would be week II constructs and assignment rationales designee. to enable the servanthood dynamic to go on. Examples of such week II's might be assignments to work on weekends in a non­professional capacity, or a union might be approached to adjust wage scale laws for work done for the community, or a corporation executive might be assigned to a demonstration project for a year. Training is in curriculum building for new courses; particularly on vocation, and for guilds and service organizations. Pedagogy training and courses in the re­appropriation of family and national holidays will go on. Symbolic support in a common life story, adapted to each particular community, and in rituals which include diverse accountability structures to maintain the stance of mission to the world. Symbols provide support in relating the servanthood vocational stance to occupations including such ideas as decor in offices. This also reinforces the self­consciousness of servanthood vocational significance through vows of poverty, chastity, and obedience as they relate to particular situations. For example, an intentional coffee break conversation can catalyze a new awareness to the "isness" of life and enable a new engagement in life. Elements described as planning constructs would include inventory and survey models for identifying community job needs, re­education context designs for shifting vocational images, global assignment rationales, time­lines of long range and short term duration for realizing vocational transformation in particular occupations and groups, comprehensive designs for imaginal education in occupational structures, meal conversations, desk decor, stories, short courses, intentional clothing. and beer hall popular preaching.

27. A social form of Recovered Servanthood Vocation would be a task rating rationale and placements systems based on the actual needs of a particular local community. This system would be an objective standard that determines housing, salary and benefits on social need instead of social status. This system would be framed within a vocational covenant in which the individual commits himself to the social utility of his vocation as it is characterized in his local situation.

Vocational covenants would always grow out of the consensus of the community on the value of particular vocations. Covenants would be regulated by vocational groupings such as guilds, service organizations and family meetings as extensions of family constitutions. Vocational assignments as an integral part of this system, would take into consideration the individual's skills, talents and interests. Also these assignments would function in a rotating system of task placement that would constantly rotate people in and out of positions of responsibility to enable diversity of experience.

28. The operating consequences of Recovered Servanthood Vocation, in the first place are the intensive release of human energy for creative participation in sociological rebuilding of the local community. Secondly, the recovery of vocation acts to turn the inward 20th Century family toward a corporate family thrust of real human significance. Thirdly, recovered vocation stimulates the growth of the cultural dimension of society as crafts and guild forms are reappropriated in new ways. Fourth, the promise of recovered vocation is the bursting forth of ecclesiola dynamic in the occupational guild thus accelerating expansion of the New Religious Mode into social structures. Fifth, recovered vocation will dramatically reduce physical and mental illness as significant images of self worth and corporate identity emerge.




INFORMED CORPORATE POLITY

The Fourth Key Component

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29. The final component of this strategy is Informed Corporate Polity. This is the policy setting network of the strategy complex which initiates and maintains the ordering of corporate life. Informed Corporate Polity utilizes the consensus method of decision­making and deliberates out of a global framework. Informed Corporate Polity is undergirded by an information interflow system by which each citizen shall be informed.

30. The function of this component in relation to this strategy is to utilize Local Man's life experience in the decision­making process. It assumes that every man is an expert on life and it provides him with information concerning his local situation 9 based on his global interrelatedness, utilizing a data process system which holds local man accountable to world needs and opens the possibility for a meaningful corporate polity.

31. The dynamical elements of Corporate Informed Polity are a data network, a consensus system, and social accountability structures. The data network element involves collecting, evaluating and imaginally presenting to local man information concerning the needs of his community and the world, and the proposals needing consensus. Consensus systems will allow every man to feed his wisdom and insights into the decision making process. Accountability structures hold all segments of society accountable to the consensed polity. A final aspect of corporate informed polity includes the communication of insights, suggestions and questions among signal community experiments.

32. The social forms of Informed Corporate Polity can be seen in specific ordering structures of the localis in which Local Man is engaged. Structures are patterned to be accountable to enabling the renewal of the total bureaucratic system. The system is sustained by every local man acting out of his own experience to rebuild these allegiances to the social body through which the primal citizenship dynamic is recreated in the life of every individual, family and community.

33. As a consequence of Informed Corporate Polity, local man will come to image himself as a global citizen, have a more equitable power base, and a greater confidence in his understanding of the polity ordering dynamic. Man will come to see himself as under assignment at all times.




DEMONSTRATED SOCIALITY

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34. The strategy of Demonstrated Sociality has always been a primary force in implementing social change. In the past Demonstrated Sociality has always been manifested in imbalanced and usually reduced forms. The strategy of giving concrete form to essential community dynamics in order to reconstruct society was demonstrated by Mao Tse Tung in the 1930's. In creating foundational communities for his people he emphasized forms which would structure the dynamics of community by insuring equitable feeding, clothing, and sheltering for all the people. Some forms were land redistribution, cooperative ownership, and a resultant classless society. Demonstrated Sociality was seen in the political dimension in the pilgrim colonies in the 16th century. The Plymouth Colony raised a signal demonstration of community forms which balanced the dynamics of order, justice, and welfare. The forms Varied slightly but centered on a consensed leadership group and town meetings to achieve new consensus. In the area of culture, the many monasteries and religious communities that were established during the Middle Ages formed a network that preserved and augmented the culture at a time when society itself seemed to be falling apart through teaching structures, the transcription of writings, the establishment of libraries, and the composing and singing of music. It can be seen from the foregoing examples that the strategy of Demonstrated Sociality through a network of signal communities has in fact been utilized in the past as a means of reestablishing a new society.

35. Implementation of the Demonstrated Sociality will be based on the creation of a global common story which will derive from the clarification and reconstruction of local man's secular mythology through the form of a signal demonstration network. Essential to this are the elements of globality, symbolism, mission, corporateness, discipline, grassroots participation, consensus, secularity, flexibility, accountability, kairotic time, and a new sense of vocation. This will take the following forms: family constitutions and the re­imaging of leisure time in Week II assignment rationales; cadre participation, Problem Solving Units, and Global Research Assemblies. Within man's occupation, as a result of the shift toward a new sense of vocation as that one thing which his life is about, he would be released to create a vocational covenant with the structures he finds himself permeating. A manifestation of that covenant might include engagement in vocational guilds which allow local man to to participate as an intentional force for influence directing his particular occupation and in turn determine the direction of the global story.

36. Society will be benefited by Demonstrated Sociality by allowing all the potential energy of every human being to be released for use toward a total rational system. This will be done through a shift in society from an individual to corporate emphasis in the following dimensions: a broadly based polity structure, an equitable distribution system, and a common mythological base. Primal communities will be transformed into units of power injected wherever needed. Another benefit, authentic selfhood, will result in reduced physical and mental illness. People will embody an integrated life gestalt and will be acting out of a futuric context rather than outmoded ideology and social forms. Social interrelatedness of structures and communities would be cross­functional, thus allowing all to share and maximize creative change. The cost to society would be a loss of individualistic "freedom", the disciplining of time, money and energy, some structural dislocation resulting from fundamental change, and tension of immediate local needs versus global needs. An additional cost would be that taking responsibility for models to solve social problems demands comprehensiveness and universality as opposed to patchwork responses to immediate needs. Families and social groupings must be internally equipped to experience and affirm pain as a reality of sociological transformation into a New Age of Humanness.