Liberal~itis.

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Chapter Excerpts

Liberalism is motivated by ones reading habits, type of education, individuals you associate with, which create in the mind concepts. These concepts direct your mind to thought, which is the cause and your behavior is the effect. Once it is understood, that thought is the sole cause of all your effects, and discover that you have total control over that exclusive causative force, you gain access to the grand KEY – the source and the solution to the full gamut of human potential.

However, when one has been indoctrinated that liberalism is a political theory, and that liberalism is a philosophy, then the liberal must live the truths of liberalism, which are as follows:

There must be a global government which will give all people equal results in life.

The global government must outlaw all weapons and demilitarize the world, except the global government, for they are the only ones to have the weapons.

The global liberal village must care for every global citizen from the cradle to the grave.

Good hate is love; liberal intolerance of intolerance is not intolerance; liberal hatred of hatred is not hatred; good hate is the righteous anger of the liberal socialist Democrat; the liberal cause is good, perfect and correct, incapable of error or guilt.

The poor are good, the wealthy are bad; it is the job of the liberal socialist government to use the immoral gains of the wealthy to support the dreams of the underprivileged.

Compassion is good, greed is bad. Sharing is good, profit is bad. The wealth must be redistributed for the moral benefit of all.

There are three propositions essential to the understanding of the practice of Suggestive Therapy.

Man is in possession of two divisions of his mind, which is distinguished by designating one as the Objective Mind, and the other as the Subjective Mind.

The Subjective Mind is constantly amendable to control by the power of Suggestion.

The Subjective part of the mind controls the functions, conditions, and sensations of the body.

The Objective Mind is the result of organization, (conscious awareness); it manifests itself through the physical senses. It is that part of the mind that is aware of the environment, the mind with which we do business. It enables us to suit our actions to the environment and to fight the battles of life.

The Subjective Mind is the part of the mind which occupies the whole human body, when not opposed by the objective part, it has absolute control over all the functions and sensations of the body. All the vegetative functions, nutrition, waste, all secretions and excretions, the circulation, respiratory, all cell life, cell change and development are under its complete control. It is the seat of the emotions. Its memory is perfect; it never forgets anything. It never sleeps. It perceives by intuition. It performs its highest function when the body is asleep; that is, when the conscious mind is in abeyance. In human life, the strongest exhibitions of intellectual power are seen when the objective and subjective parts of the mind act in harmony with each other.

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The Communist Manifesto written by Karl Marx and Friedrich Engels is being used to indoctrinate the liberals in America, as well as the liberals throughout the world. Approximately 50% of all Americans and approximately 70% of the world population are liberals having the mind virus "liberal-itis."

One side effect of "liberal-itis" is "free thinking" which causes an individual to have no standard religious beliefs in a creator such as a God. Their religion is based on Humanism. In 1933 a group of 34 liberal humanists in America defined the religious and philosophical principles of Humanism. They drafted what is called "Humanist Manifesto I." In 1973 "Humanist Manifesto II" was drafted. This second manifesto is said to be a more extensive and comprehensive document which addresses the problems of religion and ethics and other subjects such as equality, survival of the human race, world economic growth, civil liberties, population control, ecological control, war and peace, democracy and most of all the building up of a global community.

The following ten steps taken from the Communist Manifesto spell out the principles of Communism which are to be used to assure that a nation, in fact, all nations in the World, be controlled by these principles.

Abolition of property in land and application of all rents of land to public purposes.

A heavy progressive or graduated income tax.

Abolition of all right of inheritance.

Confiscation of the property of all emigrants and rebels.

Centralization of credit in the hands of the state, by means of a national bank with state capital and an exclusive monopoly.

Centralization of the means of communication and transport in the hands of the state.

Extension of factories and instruments of production owned by the state; the bringing into cultivation of wastelands, and the improvement of the soil generally in accordance with a common plan.

Equal liability of all to labor. Establishment of industrial armies, especially for agriculture.

Combination of agriculture with manufacturing industries; gradual abolition of the distinction between town and country, by a more equable distribution of the population over the country.

Free education for all children in public schools. Abolition of children’s factory labor in its present form. Combination of education with industrial production, etc., etc.

When in the course of development, class distinctions have disappeared, and all production has been concentrated in the hands of a vast association of the whole nation, the public power will lose its political character. Political power, properly so called, is merely the organized power of one class for oppressing another. If the proletariat during its contest with the bourgeoisie is compelled, by the force of circumstances, to organize itself as a class, if, by means of a revolution, it makes itself the ruling class, and, as such, sweeps away by force the old conditions of production, then it will, along with these conditions, have swept away the conditions for the existence of class antagonisms and of classes generally, and will thereby have abolished its own supremacy as a class.

In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association in which the free development of each is the condition for the free development of all.

Humanist Manifesto I first appeared in The New Humanist in the May/June 1933 Vol. VI, No. 3.

Humanist Manifesto II first appeared in The New Humanist in the September/October 1973 Vol. XXXIII, No. 5.

The following is the full contents of Humanist Manifesto I and Humanist Manifesto II minus the names endorsing these documents.

Humanist Manifesto I

The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations, which we believe the facts of our contemporary life demonstrate.

There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult) established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes, religion itself remains constant in its quest for abiding values, an inseparable feature of human life.

Today man’s larger understanding of the universe, his scientific achievements, and his deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility, which rests upon this generation. We therefore affirm the following:

First: Religious humanists regard the universe as self-existing and not created.

Second: Humanism believes that man is a part of nature and that he has emerged as the result of a continuous process.

Third: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.

Fourth: Humanism recognizes that man’s religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded to that culture.

Fifth: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relation to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method.

Sixth: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought."

Seventh: Religion consists of those actions, purposes and experiences, which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation—all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained.

Eighth: Religious humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist’s social passion.

Ninth: In place of the old attitudes involved in worship and prayer, the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.

Tenth: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.

Eleventh: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.

Twelfth: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievement that add to the satisfactions of life.

Thirteenth: Religious humanism maintain that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world.

Fourteenth: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.

Fifteenth and last: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from it; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.

So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.

Humanist Manifesto II

We affirm a set of common principles that can serve as a basis for united action – positive principles relevant to the present human condition. They are a design for a secular society on a planetary scale.

For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival.

Read more in the book. . .

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America is a Democracy, or is it a Republic? The U S. Constitution, Article IV, Section 4 answers this question. The United States shall guarantee to every State in the Union a Republic Form of Government, and shall protect each of them against Invasion; and on Application of the Legislature, or of the Executive (when the Legislature cannot be convened) against domestic violence. (See Federalist Papers No. 39 and 43). At the time of the American Revolution, the meanings of the words "democracy" and "republic" were well established and well understood. The word "democracy" comes from the Greek word meaning "government by the people." The word "republic" comes from Latin RES PUBLICA meaning "the public affairs." Harington (a British Statesmen) defined the word republic to mean "a government of laws and not of men." The understanding of those who wrote the U.S. Constitution that both the people and those of government were under the same laws.

When the Founding Fathers established a republic, they knew fully the words they were using. They, also, knew the meaning of the word democracy, as well as, history of democracies and the evils of a democracy. In 1788 on June 21, Alexander Hamilton said the following in a speech:

"It has been observed that a pure democracy, if it were practicable, would be the most perfect government. Experience had proved that no position is more false than this. The ancient democracies, in which the people themselves deliberated, never possessed one good feature of government. Their very character was tyranny; their figure deformity."

Hamilton in another speech said, "We are a Republican Government. Real liberty is never found in despotism or in the extremes of Democracy."

Samuel Adams (a patriot) said, "Remember Democracy never lasts long. It soon wastes, exhausts and murders itself. There never was a democracy that did not commit suicide."

James Madison (the father of the Constitution) said, "…democracies have ever been spectacles of turbulence and contention; have every been found incompatible with personal security, or the rights of property; and have in general been as short in their lives as they have been violent in their death."

The word "democracy" cannot be found mentioned in the Constitution or in the Declaration of Independence. The same can be said for all 50 State Constitutions.

George Washington (1790) said, "The Constitution of the United States, and the laws made under it, must mark the line of my official conduct."

"A primary object…should be the education of our youth in the science of government. In a republic, what species of knowledge can be equally important? And what duty more pressing…than communicating it to those who are to be the future guardians of the liberties of the country." (George Washington)

A great example of "liberalitis" is the statement made by Senator-elect Hillary Rodham Clinton, "We are a very different country than we were 200 years ago. I believe strongly that in a DEMOCRACY, we should respect the will of the people and to me, that means it’s time to do away with the Electoral College and move to the popular vote for election of our President." Note: It’s a Republic not a Democracy. This is a common mistake made by a Liberal Socialist Democrat.

During World War I, the slogan was, "TO MAKE THE WORLD SAFE FOR DEMOCRACY."

In my book, Exceptional Profile of Courage – The United Nations vs. American Liberty, p. 22, I state, "The word "democracy: has been popularly used among American citizens for many years. It is now time for everyone to become aware, as did our forefathers, of the distinction between our Republic and a Democracy. It has great legal significance. A Republic is one dedicated to "liberty and justice for ALL." A Republic protects the minority from the majority, whereas, a democracy form of government, 51% always beats 49%. In a Democracy, there is no such thing as a significant minority. There are no minority rights except civil rights (privileges) granted by a majority.

In June 1952, The Soldiers Guide, Department of the Army Field Manual was issued. The following statement is used to define a Democracy:

"Meaning of Democracy. Because the United States is a Democracy, the majority of the people decide how our government will be organized and run – and that includes the Army, Navy, and Air Force. The people do this by electing representatives, and these men and women then carry out the wishes of the people. (underlined emphasis added.) Author’s Note: This is a good example of the liberal mine-set. The United States is not a Democracy, it is a Republic.

The liberal news media today declare often that America has always been a Democracy. Many blocks of the Republic have already been removed. We have the graduated income tax, Federal Reserve System, Federal Government holding many millions of acres of state land, Federal Government going into business in competition with the private sector, Federal Government in control of public education, control of communications and transportation. These are encroachments upon a Republic form of Government. Fisher Ames (American Statesman) in 1805 made the following statement, "Our sages in the great constitution convention…intended our government should be a Republic which differs more widely from a Democracy than a Democracy from a despotism. The rigors of a despotism often…oppress only a few, but it is the very essence and nature of a democracy, for a faction claiming to oppress a minority, and that minority the chief owners of the property and truest lovers of their country."

James Madison said, "In all cases where a majority are united by a common interest or passion, the rights of the minority are in danger."

Chief Justice John Marshall (U. S. Supreme Court, 1801-1835), knew the difference between a Democracy and a Republic. He made the following statement:

"Between a balanced Republic and a Democracy, the difference is like that between order and chaos."

I find it a mistake to call America a Democracy. The only part of the American system, which is borrowed from Democracy, is the popular election of government officials and this was not part of the original U. S. Constitution. It was placed in the Constitution by Amendment XVII. The Founders emphasized that the American system was a Republic. In a Republic the responsibility for sound government and decision-making is in the people’s elected representatives rather than the emotions of the people to override law and order or the rights of the minority.

The basic reason for creating a government is to protect the inalienable rights of the people. The government is to provide "liberty under law." Which means that no law should be passed unless it is specifically designed to protect the freedom, liberty, and the well-being of the people.

Again, it needs to be stated: A Democracy is a government wherein decisions are made by the masses of the people rather than by elected representatives, whereas, a Republic is a system in which the laws are passed and decisions made by the elected representatives of the people.

I find in my conversations with citizens of America, they answer this question when asked, "What type of Government does America have?" by saying, "It’s a Democracy." The next question I ask is, "Why do you think it’s a Democracy?" Their answer is "Because we are a free nation."

I wonder where they conceive this idea…that America is a Democracy. It has to be learned, taught, or suggested by a liberal. Democracy is one of the keywords in their vocabulary. However, today I hear some conservatives say this country is a Democracy. Why? Every day the liberal news media bombard the American citizen with Democracy…Democracy…Democracy, etc. It is true, if you hear something enough times, you begin to believe it is true.

I can’t put the total blame on the news media because our educational institutions are also hammering students with textbooks, and articles. "American is a Democracy." Our courts are run today by liberal judges that are helping tear down the republic form of government with liberal deception.

If we were able to go back to the time of the Revolutionary War and ask the American citizen of that day to describe, in one word, what the underlying principle of the new American government is, that one word would have been LIBERTY. Today, if we were to ask the same question of the American citizen, that one word would be DEMOCRACY. The liberal media has the majority of American’s believing that our form of government is a Democracy. Be aware of the word consensus. Consensus is a general agreement of the majority. Therefore, consensus is a tool by which the minority is no longer given a voice in the decision-making process in America. We hear so often today…"It’s the consensus of the people."

The word "consensus" is the same as majority and what is a Democracy? It is the majority. Our Founding Fathers did not want America ruled by the majority, but, this is exactly what the liberals want to happen in America. To sum it up with a question…

What is Wrong With a Democracy?

Democracy is rule by the majority, whereas, a Republic is rule by law. Under a true Republic, the rights of individuals and minorities are protected against the tyranny of the majority by a written code of laws, called a Constitution.

If the United States was founded as a Democracy, then why doesn’t the word Democracy appear in the Declaration of Independence, the U.S. Constitution, the Bill of Rights, the Pledge of Allegiance to the United States Flag, or the Constitutions of each State of the Union? We find that a Republican form of government is guaranteed in the U. S. Constitution. The United States Flag stands for a Republic to which we pledge our allegiance.

Our Constitution is written so carefully to prohibit majority rule.

Let us keep the Republic form of government, for it gives individual freedom and rights above the majority rule. It is so important to keep our form of government a Republic, which is truly a representative government.

Read more in the book. . .

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