Summer '72

Research Assembly

July 22, 1972

TACTICAL SYSTEMS

The seven samurai warriors of the NSV Tactical System have been identified. These are the stalwarts upon whom the next twenty years depend. After twenty years of analysis it has become obvious that the 20th century world awaits the pivotal points wherein post­civilization consists.

These are articulated in this document as the seven practical strategies of the New Social Vehicle. They have been created by Temple B of the Summer '72 Research Assembly through a creative process which transformed the indicative of 96 practical thrusts and 40 tactical intents into the concrete imperatives which will give shape to the next twenty years of human history. These seven strategies are, of course, interrelated. They are the definitive and authentic response to the cries of suffering humanity in our age.

Each practical strategy is articulated in six paragraphs. The first is an overall statement of the strategy summing up its total thrust. The next five paragraphs list the master and four key components of the strategy.

The central practical strategy is Recreated Secular/Religious Mythology. Recreated Secular/Religious Mythology involves the creation and promulgation of a new mythology formed in secular language grounded in a radical understanding of life which allows local man to appropriate his life experience and calls him forth to responsible societal participation. The broad intent of Recreated Secular/Religious Mythology is calling forth the Great Resurgence by giving man a new self­story grounded in his depth life experience and history, and creatively engaging him in building global society. Recreated Secular/Religious Mythology functions by creating the new myth, preparing the ethos of society to be receptive to mythological thinking, directly and indirectly promulgating the new myth, and making available the necessary tools and methods for the accomplishment of the task. Recreated Secular/ Religious Hythology would operate through continued experimentation of the movement on itself, pulling together existing movement wisdom on mythology, and moving on to utilize occupational guilds through the local church parish thrust and beyond, to inject the new myth into the societies of the globe.

I.

1. The primary component of Recreated Secular/Religious Mythology is New Myth Creation. New Myth Creation calls for a poetic articulation of humanness rooted in man's depth experience which reveals the way life is and elicits a decisive thrust. The function is to explode depth motivity which releases the participation of local man for the reconstruction and resurgence of the new earth. The elements of New Myth Creation are the processes of researching, collecting and analyzing prototypes for content and form, and popularizing the myth in 20th century expression through the foundational symbols of RS­I, the New Religious Mode charts, the Other World topography and primal mythic forms. The social form is a global network of corporate mythological research.

MYTHOLOGICAL ENVIRONMENT REGENERATION	2. Mythological Environment Regeneration is the second component of Recreated Secular/Religious Mythology. In order that local hear the new secular religious mythology, a climate of receptivity for mythologizing will be created in society. Language response patterns based in scientism out of which 20th century man operates will be changed to allow the mythological character of truth to be reappropriated, thereby enhancing the vertical dimension in human discourse. This will bring self­consciousness to everyman relative to the mythologies out of which he operates, including the articulation of the myths behind scientism. Some of the eJements of this component are an historical/ transcultural analysis of all existing mythologies, the regeneration of mythological thought forms and vocabulary in secular language as well as models for the launching of new m,~~hologies. The social forms will include a global research network with experimental projects involving La­~nching of new mythologies and new mythological language forms.
DIRECT INCLUSIVE PROMULGATION	3. The third component of Recreated Secular/Religious Mythologi is Direct Inclusive Promulgation. Direct Inclusive Promulgation is the broadcasting to and the envelopement of society with the newly created myth. The function of the component is the permeation of society with the new myth. The elements of this component are informative media and aesthetic media. The social form of this component is a corporate group of intentional writers and artists.
INDIRECT ILLUMINATION SCHEMA	4. The fourth component is Indirect Illumination Schema. This component illuminates everyman's experiences in order to allow him to self­consciously reflect on the stance out of which he is living. The function of this component is to allow everyman to see the commonality and significance of his life experiences which will allow him to participate responsibly in society. Impressionistic communication, ~hich is the key element of this component, releases and illuminates man's experiences through the use of such methods as intentional conversations, images, shortcourses, graffiti, and humor. The social form of the component would be a distribution center for dispersing images and publications holding the new secular/religious myth.
COMHONIZED MYTHOLOGY METHODS	5. Commonized Mythology Methods is the fifth component of Recreated Secular/Religious Mythology. Commonized Mythology Methods is the creation and collection of methods necessary for implanting the new mythology in the human journey. It will function by impacting local man with this new mythology and training him to self­consciously use these methods. The components of Commonized Mythology Methods arecreation of methods; collection and intensification of existing methods such as conversation methods, New Religious Mode methods, Other World Topography methods, song creation and singing methods, research methods, corporate writing methods, etc.; and holding commonness in global designs and forms relative to the dissemination of the new myth. The social form of this fifth component is the intensificaticn of the movement's forms and designs throughout the 1944 metros.

One of the strategies relative to the NSV is Secular Servanthood Force.

The Secular Servanthood Force is that network of persons who have, throughout history, thrust their life's energies towards catalyzing soc~a1 change; today, a common vision of society, and a corporate discipline, that would harness and redirect those same energies, is demanded.

This strategy intends to illicit community servanthood by unveiling and redefining the authentic, though hidden, selfhood of local man to the possibility of enriched engagement in his particular local setting as a vital dynamic in the global community.

It functions by projecting a new image and style of local man as the passionate rededicated citizen of the world.

The servant force would operate by:

1. Local demonstration Module functioning as secular covenanted community ,

2. Global Pedagogue Service providing intense training and motivation ,

3. Secular Symbolic Node serving as a leaven within the community at large ,

4. Collegial Interchange Emissaries providing global coordination and communication, and

5. Occupational Style Corps grounding vocation in particular engagement.

1. 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. Being reduplicable in any community, the module is part of a global network plan for impacting any geosocial area. Their primary missional concern is to demonstrate a celebrative life style in the context of exhaustive servanthood, so that every local man might encounter permission to embody a style of total expenditure in response to depth human need. They are engaged in ordinary secular employment in order to be effective as hidden catalysts, quietly enabling people around them by showing a way of being and doing that says "yes" to positive catalytic change. Concretely, the module would prioritize their strategy in conversational dialogue, decor placement, and celebrational life style in response to situational need. They create a stage at the local level through which engagement style can be exhibited. They function within the community as guardians, ensuring that the comprehensive, the vision of the next twenty years, is modeled by prophetic planning. For example, in anticipating a future community crisis in the arena of pollution, they would initiate concern and action within a strategic group of local citizens. The module through its normal social life indirectly assigns the larger local community to specific participation in global responsibility by creating contexts, reimaging possibilities and evoking personal engagement commitments. Possible arenas for this indirect strategic assignment would be the golf course, cocktail party, coffee hour, or business luncheon. This module would be the base out of which the secular servanthood network is expanded in order to lift up a mode of being which fulfills the ontological necessity of dramatizing that which creates authentic humanness.

GLOBAL PEDAGOGUE SERVICE	2. This component of the secular servanthood force is the global pedagogue service. This service or educational team operates a round the earth with informed global awareness and teaching, and embodies the pedagogical style of servant. The function of this component is to serve as the educational arm of the force, providing motivation for and training in servanthood. The elements of the component are a group of trained educators, providing motivational curricula, methodological expertise, and a mobile, covenanted faculty who, in their teaching, incorporate worldwide wisdom. The social form or openly visible expression of this component is the teaching faculty moving around the world to enable individuals and groups such as families, laborers, and professionals to embody the image of passionate engagement of behalf of all men.
COLLEGIAL INTERCHANGE EMISSARIES	3. The third component of the Secular Servanthood Force is the Collegial Interchange Emissaries. This emissary body links a network of global colleagues in such a way as to provide continual spirit nurture. The function would be in two areas, the internal and external. The internal function is the continual exchange of information about past experience, current developments and future plans between covenanted colleagues across the globe. The external function is personal contact and media communication between the force and the public. The elements include personal contacts taking the form of emissaries traveling across the globe; gatherings taking the form of conferences and assemblies which develop common missional style and exchange information; regular communiques taking the form of publications and reports; and a history taking the form of logs kept and models developed on all work of the force.
SECULAR SYMBOLIC NODE	4. Secular Symbolic Node provides a framework and structure within which people can establish a meaningful spirit life. It provides and equips the necessary troops to fulfill the task of embodying engagement style. It intends to impact and motivate the individual to reimage his life in the awareness of his significance, uniqueness, contribution and relatedness to society. The elements such as secular celebrations, accountability, absolution with secular rituals, rites and myths of covenantal life are complementary and undergird the other components of the strategy through image building and long term visioning. This can be accomplished through informal, intentional conversations with colleagues, and formal symbolic rituals in everyday life. The disciplined life and radical reimaging of life style develop the consciousness of accountability and responsibility, creating commitment to secular social structures such as groupings, family and occupation. The form of the secular symbolic node is a dynamic within the social structures but not of it. That is by embodying the style of "on behalf of" this form is imaged as a dynamic injecting spirit into the existing secular structures for the sake of renewing the world society. It is the necessary and basic step for the development of community with global responsibility.
OCCUPATIONAL STYLE CORPS	5. The final component is Occupational Style Corps. This broad based clustering of workers in particular jobs or trades embodies the transformed image of work as worthy of total life expenditure rather than dull and meaningless. Occupational Style Corps exemplifies a grassroots engagement style, demonstrating that possibility for every man. When the ordinary worker grasps that his daily labor is significant, the door is opened also for the student, housewife or the disestablished. Elements of Occupational Style Corps are the permeation of occupational organizations such as labor unions, the creation of a myth to communicate the significance of local man's work, and the formulation of authentic engagement styles for particular occupations. Further, incorporating symbols and rituals into present occupational structures enables in the worker's local community the creation of a stance of responsibility for the whole world. The social form of this component is difficult to describe. It is not envisioned as an organization or a structure, but as a dynamic. Therefore, the specific form will depend upon the needs of the particular occupation involved. The effect of such a dynamic is quite subtle in most cases as the restyled worker finds increased meanina in all aspects of life.

1. The major component of the *~_CU1~` Evangelism System is the Catalytic Contextual Curriculum. It is tr~e catalytic agent in that human beings are addressed and motivated by the* ­whicn 1mpacts their interior montage and shifts those images. Thus *his area in directing this reimaging relates man to his social context. Tne runction of Catalytic Contextual Curriculum is to provide the secular evangelism curriculum and instructors to enable teaching. The curriculum wouln Irov de the tools which would enable one to move into any situation, Ccut~xt it~ deliver the word of possibility and leave people to deal with their lives as free men. Its elements would include the creation of secular course eo­.~cruets whose aim would be the providing of a context of global interrmlatedness and responsibility to every man. The witness manual and the illus~ration bank are enabling resources for this element. They would be imaginal and would reflect the ideology that all the earth belongs to all the peopl~ The social form of this component is illustrated by a structured course which would in a brief time, impact the participant with the actuality or his global relatedness and responsibility ~nd reveal to him the possib~licy or acting out of his own deeps in this context.

POPULAR PREACHING CONSTRUCT

2. One of the components of the Secular Evangelism System is a Popular Preaching Construct. The Popular Preaching Construct is the corporately developed outline for informal but intentionally directed, ~n­rile­spot presentation of the content of the catalytic contextual curriculum. at every level of society and in every conceivable situation. Its function is to enable trained troops to address all people with the secular Word about life by short courses­ in one­to­one or group situations, in order to generate on.4h~pot impact or to awaken interest in the decision­making process and in responsible social engagement. The elements of Popular Preaching Construct are the use of informal conversation constructs, listening with the third ear, use of humor, a short course bank and a pool of short stories. The social form in which it is manifested is through conversations, addressing groups; by incorporation of short courses into all teaching activities. and by intentional participation in mass media creation...

One of the strategies relative to the New Social Vehicle is a Secular Evangelism System. 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 of this strategy 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 recontextualizing man's images about his vocation and allows him to see the thrust of his life as being on behalf of all men. This would be done by a well researched and carefully planned impact on the parochial images which he has acculmulated from his previous cultural relations. As one of seven basic strategies relative to the New Social Vehicle, the Secular Evangelism System would actually operate through common models and methods. It would layout a common timeline ­ both long and short range ­ both for training secular evangelizers and for implementing the actual evangelizing. Another function is a periodic research construct where the disciplined evangelizers would analyze the various present cultural contexts across the globe and construct a systematic approval for actually grounding contextual etXics in the life of every human being. This system would also operate out of a secular language which would address every man's images by constant repetition. This would be on a person­to­person basis or to social groups. Finally, it will operate out of a rational consistency of content, presentation and operation ~i~icn would be evaluated every quarter.

1. The major component of the Secular Evangelism System is the­Catalytic Contextual Curriculum. It is the catalytic agent in that human beings are addressed and motivated by that which impacts their interior montage and shifts those images. Thus this area in directing this re-imaging relates man to his social context. The function of Catalytic Contextual Curriculum is to provide the secular evangelism curriculum and instructors to enable teaching. The curriculum would provide the tools which would enable one to move into any situation, context it, deliver the word of possibility and leave people to deal with their lives as free men. Its elements would include the creation of secular course constructs whose aim would be the providing of a context of global interrelatedness and responsibility to every man. The witness manual and the illustration bank are enabling resources for this element. They would be imaginal and would reflect the ideology that all the earth belongs to all the people. The social form of this component is illustrated by a structured course which would in a brief time, impact the participant with the actuality of his global relatedness and responsibility And reveal to him the possibility of acting out of his own deeps in this.

POPULAR PREACHING CONSTRUCT	2. One of the components of the Secular Evangelism System is a Popular Preaching Construct. The Popular Preaching Construct is the corporately developed outline for informal but intentionally directed, on­rhe­spot presentation of the content of the catalytic contextual curriculum, at every level of society and in every conceivable situation. Its function is to enable trained troops to address all people with the secular Word about life by short courses j in one­to­one or group situations, in order to generate on­the­spot impact or to awaken interest in the decision­making process and in responsible social engagement. The elements of Popular Preaching Construct are the use of informal conversation constructs, listening with the third ear. use of humor, a short course bank and a pool of short stories. The social form in which it is manifested is through conversations, addressing groups, by incorporation of short courses into all teaching activities, and by intentional participation in mass media propagation.
SECULAR METHODS TRAINING	3. A component of Secular Evangelism System is Secular Methods Training. Secular Methods Training is designed to bring self-consciousness to what every man already knows about life in a language that he will understand. The function of secular methods training is to transpose theological knowledge into secular language and to equip and train personnel for evangelism. The elements of this component are study guides, art forms, recruitment models for potential teachers and pedagogy manuals. They enable the apprenticeship training of *he potential teachers in the necessary skills of pedagogy. The social forms in which the component will be manifested are teaching guilds which will provide leadership, help teachers develop their teaching plans and build long­range curriculum outlines. A secular academy will be the place where this training goes on in its greatest intensity but it will be supplemented by local guilds in all metros across the regions.
GLOBAL IMPACT DESIGN	4. Another component of the Secular Evangelism System is global impact design. This is the planning and coordinating phase of the system. Its primary function is to integrate and project a comprehensive plan which will enable and project a comprehensive plan which will enable the Secular Evangelism System to penetrate with a common thrust into all areas of the globe. In order to accomplish its function, Global Impact Design calls for the creation of a planning centrum which will be responsible for the over­all coordination of penetration. The centrum will construct a geo­social grid in order to enable it to decide where and when the particuIar thrusts will be implemented. These decisions will be combined into a master strategy and placed on a long range timeline. The timeline will be used to develop a comprehensive assignment network which will direct course pedagogues and secular witnesses to designed areas. The sociological manifestations of this component will be a network of interrelated speakers bureau and local action centrums interlinked to a global penetration office through regional penetration stations.
LOCAL ENGAGEMENT COVENANT	5. The fifth component of Secular Evangelism Systems is a Local Engagement Covenant. Local Engagement Covenant indicates the means through which an individual can self consciously relate himself to the globe. Its function is to provide a corporate global context to sustain the individual in his particular situation by holding before him how the ideology of all the earth belongs to all the people is focused in the particulars of his local situation. Elements of a Local Engagement Covenant are accountability structures to rehearse the relationship to the globe, an intentional symbolic life and an articulated missional thrust. The sociological forms of Local Engagement Covenant is the performance of rites and rituals which highlight accountability to a self conscious covenant on behalf of all societal relationships.

One of the strategies relative to the NSV is community training nodes. These would be in a regionally related global network. By holding the tension between social methods and spirit style, they would emoLdy authentic human engagement. They would impact every aspect of community life and all age groups with methodological training and skills to demonstrate the ability and power of local man to create the community future and his personal destiny. The community training nodes would be comprised of a locally based, globally inter­related faculty. This faculty would be a covenanted, disciplined, corporate body allowing local man to actualize his concrete and real possibilities through depth method and skill training and breaking the grip of victimism and image of powerlessness. The nodes would further be comprised of community training centers. These would be loci where spirit, social, and imaginal education methods and skills would be disseminated. These centers would be part of a regional­global training network which would hold the tension ­between the global movemental training and the locally autonomous community training centers. The nodes would further be comprised of vocational permeation guilds for depth motivational impact on occupations and vocational areas. These guilds would be a secondary faculty. Finally, the nodes would include community involvement forums to nurture and catalyze individual, family, and community styles. The forums would be community wide in membership and would be where the community wrestles with the issues, actions and demands which are its future destiny. In summary, the community training nodes would give local man skills required to self­consciously create his own destiny, thereby releasing a new resurgence of motivation and enabling authentic community engagement.

1. The primary tactic for enabling community engagement is the creation and sustaining of a multi­vocational methods faculty. This covenanted disciplined group will use imaginal education methods in a secular religious manner. The faculty would teach courses that awaken community participation possibilities and expansion of global images. The faculty will lead issue­forums in the community. The main function of this tactic is to bring members of the community to self­realization of the concrete possibility of actualizing their participation in the community. The faculty will operate in a corporate, covenanted manner with strict accountability and hard spirit discipline. The faculty will be the embodiment of the secular religious tyle demonstrating the fact that the secular and religious' aspect! of liEg ape two sides of the same reality. As imaginal educators this faculty will permeate the community both formally and informally with methodological training in self and global story telling, responsible decision­making and symbolization formulation. The faculty will teach courses within vocational guilds to community members. The faculty will be the enablers of forums which deal with current community issues and hold the forum present to those issues. The faculty members also will retain an indigenous community style that relates the faculty concretely to the community. The faculty's social form is in the role of an integral part of community and family structures that enable catalyzing actions to stimulate the rest of the community to participate in community actions and decisions.

COMMUNITY TRAINING CENTER	2. This secondary tactic consists of a community training center to enable the multi­vocational methods faculty. The training center is a physical facility which is suitable for overnight seminars and includes necessary curriculum resources and adequate equipment for conducting such seminars. The training center will be a place where community guilds and forums can conduct meetings and where teaching faculty can conduct planning and training sessions. The training center will contain office staff and equipment for operating the center; libraries of curriculum and resource materials; adequate facilities for overnight seminars with kitchen, housing and child care capabilities; communication equipment for information dissemination and experimental mass media impacting; and intentional decor and celebrational materials for symbolic occasions. The training center would be run by a volunteer community leadership training organization which would be informally linked to the formal educational institutions of the community and probably would use borrowed facilities from local schools.
REGIONAL GLOBAL TRAINING NETWORK	3. A secondary tactic to supplement the paramount tactic of community training nodes would be the creation of a regional-global training network. This is a dynamic which will provide a regional mediation or locally based structures within a globa1 framework, and will enable reduplication of local structures across the globe The function of this tactic is to hold the tension between the work which is demanded at a particular locale and the comprehensiveness which can only be found in a global context. The wisdom and research at local levels would be shared with other localities through regional communications network which would receive and gestalt data to be dispersed on a global scale. A common curriculum would be assured for every community through a regional training dynamic in which curriculum content would be decided globally. The region would decide what particular training would need to go on at the local level. The region is responsible for disseminating the global vision of working on behalf of all to the local level. The form would involve the covenanting of local faculties in the community to assure the grass root power in global involvement. The regional dynamic entails the coordination of local machinery through regional gatherings of faculty and representational global faculty.
VOCATIONAL PERMEATION GUILD	4. One key dynamic of the community training node is the vocational permeation guild structure. The guild is the structure which enables global-local men in a single vocational field to sense where and how they need to move to be servant to their community. It is this guild structure which acts as an arm of the node, reaching into the community by acting as a secondary faculty and catalyst implanting the freedom and demand of possibility into the profession. This would be accomplished by guild members as they work individually and corporately within trade and professional organizations to re­structure them through the use of spirit and practical methodologies to enable their profession to maximize its potential in service to its community, thus upholding its honor as a unique body in history. The individual guilds would meet together on a regular basis to devise and implement plans to accomplish their goals. Key elements of a guild would be established care structure for its members, recruiting of new members, the providing for the on­going training of all guild members and the encouraging of the membership to participate actively in community involvement forums and other activities of the node.
COMMUNITY INVOLVEMENT FORUM	5. The fifth component relative to the community training node is the community involvement forum. This forum provides a community involvement means. This forum provides a community­wide opportunity to engage every local man in the issue and problems of the community. It would provide involvement by a wide spectrum of participants cutting across age groups and vocational groups in researching community problems in problem solving workshops and in implementing consensed actions. The research activity is intended to release the input of each man's life as the raw data from which to build consensus. The problem solving workshops would engage each person in building consensus so that the consensed action can ~ implemented by the community. The role of the communications media would be particularly emphasized in providing broad based community participation by impacting all men with the possibility of participating in the practical application of secular and spirit methodologies in the family and the community. It would function as a nurture structure by holding the tension between the practical methods employment and spirit style by emphasizing individual participation and symbolic practices. It would also act as an introduction and follow­up for the regional training center. Its social form would be a meeting of a covenanted body which would be the demonstration and the sign of the node's activity in the community as it wrestles with the community's future destiny.

One of the strategies relative to the New Social Vehicle is human wisdom interchange. This is the gathering, storing and transmitting of all the knowledge of humanity, past and present, thereby linking each local man with every other local man in projecting the future vision of the globe. The intent is to transmit the comprehensive images which will empower local man to channel his whole life into the creation of structures which meet the actual human needs of the globe. In the midst of the growing complexity of the twentieth century, man has fled into individualistic, diminutive contexts. The function of human wisdom interchange is to enable man to know again his inter­relatedness in the ever intensifying whirl of man's corporate journey. The gifts of every area of the earth, the outpouring of experiences of diverse life­styles and environments, will be shared by all, enabling the creation of the new styles of humanness for the twenty­first century. The collapsed story about what it means to be human has disoriented man from inclusive discernment of his actual needs as a global citizen. The function of human wisdom interchange is to enable each man to perceive the authentic human needs. The opinions, needs and visions of each local man will be channeled to regional and global structures to inform decisions relative to global resources and needs. Human wisdom interchange will create local and regional assemblies within a global network that will enable comprehensive interchange of local wisdom. This network will assign tasks to research centrums and receive vital data from them, maintaining a continuing flow of data for authentic local engagement and futuric global planning. Training in life methods provides the tools to empower his creative participation. Possibility for local engagement will be exposed through demonstration projects that will demand man's expenditure on behalf of human needs. An updated socia1 mythology will free man to participate significantly in the shaping of history. Human wisdom interchange will utilize imaginal techniques through all possible media to bring human knowledge to every one of the world's three and one­half billion people.

1. The master component is applied research network. It will perform the task of continuously updating essential global research data. This dynamic will articulate the content for social restructuring of the globe and the broadening of man's operating images. The network will bring about the increased effectiveness of labor by providing the latest technological and skills developments for immediate application. Pioneering demonstration project data will awaken in local man renewed possibilities through raising the signs of meaningful engagement. The economic wants will be aligned with available resources and the most rapid distribution routes. This will insure the comprehensive conservation of resources and human expenditure in the production process. Cross­cultured research assemblies will contribute to man's increased significant participation in the present by permitting him to more fully appropriate the cultural gifts of the past, thereby enabling him to form a more comprehensive vision for the future. Operating images of primal community interlinkage will be accentuated through covenantal caring for another's community. Inherent in the fabric of the network is ongoing mythological contextualization, providing the rational framework for societal interelatedness. A central coordination facility will receive research from assemblies, as well as individuals, and disseminate it to the relevant agencies on a regional and continental level.

GLOBAL INFORMATION INTERCHANGE	2. The second component is global information interchange. It will provide an ongoing means of gathering and shaping raw data, transposing and disseminating it to increase its accessibility for concrete situations, and forming it into projections of future trends. The function of this information exchange is to actualize local man's images of the possibilities of alternative means of engagement, offering opportunities for directing meaningful involvement and acting as a servant to enable effective and responsible decision making. In addition, it serves to gather concerned people to share wisdom and enables the transmission of skills and knowledge. Its social form will be both localized­­taking the shape of community planning presidiums ­­ and globalized­­continually expanding local man's cultural context through structures such as regionally available agencies composed of international representatives. Information interchange is seen as becoming an everyday means of interchange as imaged by Lewis Mumford's vision of the city of the future as a museum, utilizing the human resources and technological skills of post­civilized man.
VOCATIONAL RECOVERY TRAINING	3. Vocational Recovery Training is the third component of Human Wisdom Interchange. It will enable man to quickly grasp hold of a new skill. It also will facilitate the coordination of skilled personnel and designated areas of need. It will act as a dynamical force within human wisdom interchange, enabling man to understand­his vocation as mission to the world. He then can contribute to and benefit from the flow of global insights. Local man can more effectively comprehend new advances in vocational arenas when he has the possibility of appropriating the methods which allow him to effectively utilize that knowledge.
LOCAL ENGAGEMENT CHANNELS	4. Local Engagement Channels will image for every local man the possibility of significant engagement at the local level. This will be accomplished through creation of a global network of demonstration projects. The projects themselves will be the avenues for transmission of human wisdom. They can only be constructed out of a multi­cultural awareness which demands that local man expend himself on behalf of human needs. These projects will consist of signal primal communities. These communities will set the context for remotivating families to sustain covenantal relationships with the globe through authentic local engagement. This engagement will be implemented by community consensus making processes, community dynamics analysis, and structures that expose economic and political alternatives. Cross­cultural wisdom with regard to phase images and sex roles will be communicated by such tactics as imaginative public documentaries. Concrete opportunities for local man to realize the possibilities of these communities will enable him to act out of his awareness of human needs.
AUTHENTIC EXPENDITURE IMAGES	5. This component is concerned with Authentic Expenditure Images. The times demand that every man appropriate again the basic Life story which releases him to expend his life freely in the concrete engagement demanded by the needs of his fellow man. Making cross­cultural information readily available to local man and continuously updating social myths will provide the crucial framework allowing him to discern the necessary direction for his own regional engagement. The elements within this component will relate the images that awaken individual awareness, provide contextual re­education and remotivating myths for effective individual engagement within the social process, and thus re-image vocational significance within the context of covenantal accountability. The social form of this component will be actualized through the establishment of local training and guild structures designed to provide imaginal re­education allowing man to appropriate the significance of his life choices within the global context.

Operational Designs Systems is the structuring dynamic within the social process which is utterly obedient to the comprehensive missional demand and calls every local man to participate in the way he knows life to be. This dynamic enables local man to engage in social structures which hold him accountable and which he in turn can hold accountable. This strategy gives shape to mandates from the decision­making process through the creation of models, systems and constructs. It is the coordinating and organizing agent of all the data, resources and wisdom necessary to realize concrete tasks. While honoring existing structures so far as they contribute to these tasks, it redirects and alters these structures so that they are responsive to the needs of local man. Bureaucratic systems in any given circumstance are impacted by a whole milieu of indicatives sent to them from other areas of the social process such as relevant ethical and ideological factors provided by social morality, pertinent kinds of wisdom given by knowledge access and the popular consensus articulated by deliberative systems. This strategy has the task of structurally embodying or concretely carrying out the indicative rendered by this milieu of factors. Another way of putting it is to begin with the local man within existing structures who has been contexted with a unique cultural heritage, trained and given certain resources. With this background, he recognizes that his decisions are necessary and sees a demand on him to participate actively in and to feed input into the structures in which he finds himself, thereby facilitating these structures to change and to flow dynamically. In this way, the structures become responsive to the needs of local man and local man is held accountable to them and the need for their operational redesign.

1. Grassroots Implementation Agent will renew and create structures to enable local man's significant and responsive participation in decision making. The function of grassroots implementation agent is to be an administrative agent which implements structures that release local man's participation. This administrative agent fulfills local man's needs by carrying through the mandates consensed upon. It insures the respect of citizens' rights. Grassroots implementation agent will set up regulative channels which insure the local man's legislative consensus being actualized. As a connecting agent, it holds operational systems accountable to the consensus. Acting as a feedback system it allows the local citizenry to call reevaluation of the whole system and create the structural responses as they are needed. It creates the redesign system for consensus and legislative spheres so that when decision­making occurs, it will be acted out.

EQUITABLE DISTRIBUTION STRUCTURES	2. A component of this strategy is equitable distribution structures. This component reforms existing structures and creates the necessary new structures so that local man has the power to regulate the equitable distribution of both resources and skills. It relates to the overall strategy by acting as the enablement channel for man to carry out his global responsibility in distributing the goods and services necessary for every man's life. The elements of this component are enabling structures for planning and enactment, coordinating models for relating resources to need, regulatory guidelines for stating priorities, and interchange systems for deploying manpower and technological knowledge, all of which are temporal in nature to allow for essential structural changes. The social forms 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.
DISSEMINATED CONTEXTUAL WISDOM	3. The function of disseminated contextual wisdom is to provide local man with the needed information to impact bureaucracies with a participatory and decisional stance. A flow of public information through establishing the necessary channels, will insure global/local transmission and reception of data and would communicate local needs in reference to the global availability of resources and surplus supplies in a way that would reach every man readily. Through such means as a data bank, appropriate information from any part of the globe could be brought together, assimilated and distributed to facilitate availability of the data on a world­wide basis. Restructuring contextual decisions will be accomplished by reminding every man of his life experiences with symbols, images and stories transmitted through media forms. Priorities for vocational training are necessary contextual wisdom disseminated through various channels and will enable the setting of these priorities. All these tactics will require an intentional use of a multiplicity of media such as films, magazines, banners, sculpture, music, etc.
GLOBAL COVENANTED STYLE	4. Global covenanted style demands that every man re-appropriate the reality that he is inter­related to all of life and in covenant with it. Bureaucratic systems will reflect this global covenanted style through a comprehensive responsibility to the needs of every man. Elements of this component are the tools and techniques by which every man can be responsibly engaged with his fellow man. These include reciprocal accountability structures, intentional engagement in task assignments, corporate style, and consensus decision­making. The function of global covenantal style is to relate individuals to each other by common agreement on the basis of a common understanding. Reciprocal accountability structures insure ­that consensus decisions are carried out. Intentional engagement is assured by the embodiment of this global covenanted style which flows out of the understanding of the covenant. Global covenantal style can be seen operating in the thrust of bureaucratic systems when groups of people consider themselves accountable as they relate to one another and to their social structures.
PARTICIPATORY RE­EDUCATION SCHEMES	5. The function of participatory re­education schemes is to develop structures for methodological training to utilize and train all men in order to insure responsible participation in economic and political systems. A further function is to research and determine data to build models for skill training; and to enable a social curriculum which would redirect and humanize engagement at the local level. Curriculum and new methodologies working through education will inspire accountable leadership procedures and enable man's full participation as a socially responsible agent, enabling the utilization of consensus methods and regulatory decision­making. The recontextualization of the family thrust and of sexual, phasal roles will be reflected in convenantal and vocational orientation. The tactics will be embodied in a network of vocational guilds, methodologies training schools, research assemblies and local seminars. Vocational guilds will organize people through the setting of their life work. These guilds will insure retraining where needed and will influence the decision making process within vocational arenas. The methodologies training schools will be set up as auxiliaries to public schools, factories and political centers to provide imaginal methods of instruction and training. Further, researching is to be done by local cadres and citizen assemblies to enable every man to have the methods and social wisdom to effectively humanize and influence the bureaucratic systems.

One of the strategies relative to the NSV is Reconstructed Foundational Community. This strategy is designed to create new global forms of community which evoke the new being of everyman, involving him in shaping his destiny through foundational community, This strategy is designed to re­empower local man ontologically enabling him to live forcefully within the givens of human interrelatedness, rebalancing the primal dynamics of human community at every level. For example. the foundational dynamics which have collapsed and need to be given new form include operating out of an authentic common story maintaining a futuric common story maintaining a futuric common vision' sustaining a basic covenant. and participating in common task and accountability. Without these primal dynamics there is tyrannical victimizing rather than authentic engagement in the structures of human gatheredness. When new form is given to these dynamics local man is released to participate significantly in the process which determines his future and experiences his local engagement as globally destinal. Reconstructed Foundational Community would be realized by creating a network of signal demonstrations among every type of communal groupings. These signal demonstrations would be catalyzed by a body of trained missional forces, a common secular myth' recovered servanthood vocation. and infonned corporate polity.

1. The first component of Reconstructed Foundational Community is Signal Demonstration Network. This strategy grounds the community in time and space serving first to signal the possibility of concrete engagement in the human community and second to serve as a model for global replication. The function of Signal Demonstration Network is catalytic 1ocal­formations linked in a global network that acts to formulate collective opinion thereby generating the reconstruction of the social process. The elements of Signal Demonstration Network involve every local man in a social framework that requires his participation in decision making. It is the grassroots channel whereby local man engages in researching and forging the authentic issues that mark his times. This occurs by his participation in signal community actions aimed at recreating local man's socio­human environs. The social form of Signal Demonstration Networks is a finely tuned model for community renewal within a condominium, a factory, a city, or a local community. The form is to engage local man in demonstrating signs of long range community action.

TRAINED MISSIONAL FORCES	2. The second component is Trained Missional Forces. These forces are specifically prepared to develop and strengthen the fundamental communities of which they are a part, operating always out of the global ideology. The function of these forces relative to the total strategy is a catalytic force in carrying out signal projects. Additionally, these forces identify the task, penetrate the structures, recruit, train, and sustain additional personnel across the globe. The elements of this component are individuals and families who are trained through experience to be missional. 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.
COMMON SECULAR MYTH	3. The third component is named Common Secular Myth. This component gives objective sociological form to the journey of civilization and places contemporary local man in his proper destinal context. It provides him images of the interrelatedness of his unique local situation and his role in sharing the future. A common secular myth rearranges the basic social montage of every local man and every local community. It binds the community together by providing a comprehensive context for the unique journey of each local community, and it mobilizes local man through focusing his role and that of his community in shaping the future. The main element of this component is a common global myth for all of civilization and a reforged local history including the signaling of key personages and the articulation of the futuric role of the community and its citizenry. The social form would be a local story telling guild that would broadcast the localized global secular myth. That myth would be broadcast orally. through pocketbooks, cartoons. and murals.
RECOVERED SERVANTHOOD VOCATION	4. Recovered Servanthood Vocation occasions for local man a new understanding of himself as one who expends his life with a sense of responsibility for the whole world, grasping his life within all the relationships to which he is bound. The function of Recovered Servanthood Vocation relative to Reconstructed Foundational Community is to signal the actualization of Foundational Community and thus re-motivate local man by allowing him to see the possibility of his responsible participation within his covenantal relationships. The basic elements of this component are a self­conscious understanding of all global and local covenants to which he is bound and an expanded grasp of vocation as expenditure of his life on behalf of all men. The social forms of Recovered Servanthood Vocation are evidenced initially on the local level. A unified thrust of the family enables its energy to operate constructively within the needs of the community. Servanthood Vocation reveals a basic commitment to the common man through the expenditure of time and resources to community responsibilities. This willingness to "carry the load" is visible evidence that vocation involves the total life of man and his obligations on behalf of all civilization.
INFORMED CORPORATE POLITY	5. The fifth component is Informed Corporate Polity. It concerns the web of allegiances which surround everyman and is to be rebuilt in order to allow him to be a responsible participant in decision making in his local situation. The strategic component consists of methods of involvement (e.g., assignment rationale, Week II assignments) which allow local man to share in the shaping of every arena of the social process. This component structurally manifests the inclusive responsibility involved in the category of citizenship. Also, to insure informed and effective decision making the other element will be a data­gathering, filtering, and distribution system which funnels into any particular situation the complexity of information from across the globe. Informed Corporate Polity is designed to aid in creating new forms of community by providing for the recovery of decision making participation in the localis. Grounded in the consensus methodology, local man gains the structures for having his intuitional wisdom become the basis upon which his local situation is ordered. Thus local man concretely formulates participation structures through which the reconstruction of foundational communities will become reality. Local citizenship has the social form of a pattern of structures which makes up each man's specific milieu that is, those places where he is a clearly documented member of a corporate entity. These structures are the vehicle in which local man acting as global man contributes new forms out of his own experience of foundational community.