The Tea Party Papers Volume I Second Edition: The American Spiritual Evolution Versus the French Political Revolution

By Bill Miller

Our American government began with a revolutionary idea. Alexis de Tocqueville
called the evolutionary process of revolution wherein society evolves and institutes
sweeping changes in government. The government of the United States was the most
unique creation of human history since it was an actual collaboration between Nature and
the Individual, for Nature and the Individual, with the express purpose of facilitating and
improving that relationship. It took all of humanitys history, its successes and failures along
with Natures tools of inspiration and evolution for the conception to manifest itself, until a
government of the Individuals, by the Individuals, for the Individual, had come into being.
The individual citizens of the United Colonies were living in a state of grace with nature
and the society they made up created a clear mirror image of themselves, including internal
equilibriums intended to preserve their self actualization process. A few years later, another
revolution took place, one de Tocqueville would call the political kind. This revolution
occurred in France, it would be the precursor for many other modern revolutions wherein
one Centralized Collective Authority replaces another and where government attempts to
impose its will on society. Today, in America this spiritual battle continues. On one side is
the Tea Party Patriots carrying on the spiritual tradition of our Founders and Framers, on
the other side those who look toward the archaic Eurocentric and Asiatic concepts of an all
powerful Centralized Collective Authority.

• Language: English
• Publisher: Xlibris US
• Release date: Aug 15, 2012
• ISBN: 9781477154045

Bill Miller

This is the author and political activist Bill Miller’s second book in the series the Tea Party Papers. Bill had never considered writing and/or political activism yet was happy in his chosen field of construction when the Tea Party exploded on the political landscape in 2009. It was indeed an amazing coming together of ideas that provoked the author to begin writing. He had already made the spiritual journey from secular progressivism to “Christ” and had reconsidered many long held social and political beliefs. Although his career was in construction he was an amateur paleontologist and naturalist, and had a great love of archeology and history. All of this past experience was to help the author when he actually began to write. Bill had accepted a suggestion to start writing what was later to be his first book the Tea Party Papers (the tome) which was overloaded with detail and over 700 pages and in a way still amateurish. It just so happened that he began writing just as the first Tea Party protests sprung into being in April of 2009 and he came to the attention of Jeff Bruzzo of Island Metro Productions who had just initiated the blog site Project Shining City. Bill began to write for PSC even as he continued his efforts on the tome. Along with writing Bill would join Jeff and others from Island Metro Productions (IMP) in the filming and often live-streaming of Tea Party events and other conservative and liberation rallies. The team from IMP would film events from New York, Washington to Florida to Louisiana and all across the country for next few years. The team helped in filming of political ads and commercials on a dozen congressional campaigns and one US senate race. They collected hundreds of hours of interviews (including several presidential candidates in 2012) and even broke some hard news stories as well as provided raw film footage for the Fox News network and several Fox commentary programs. After a weak reception to “the tome” the author took the advice to break the book up and flesh out the divided parts this volume is the second of four parts to that effort. Bill Miller is currently finishing up his touring and presenting of the Tea Party Papers Volume I ;The American Spiritual Evolution Versus the French political Revolution. Uniquely as befits a film team, IMP created both the book trailer and documentary to volume I. It is 45 minutes long and the author uses this tool to inform his audiences about the book. He then usually follows up with a question and answer period and book signing. Bill Miller was the New Jersey 2011 Betsy Ross Activist of the Year. He has been interviewed and/or appeared on WOR, Sirius XM, WPHT, WDEL to name a few stations and on blog talk radio and cable. In 2011 IMP released their tribute to 9-11 titled 9-11: Reflections then and Now, although not huge commercial success (there was over forty 9-11 documentaries out that year) it did receive some laudable critical acclaim.

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Copyright © 2012 by Bill Miller.

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Contents

PART 1 The Individual and Society

1 The Individual

2 Natural Law: The Evolution

PART 2 A Spiritual Analysis of the Opponents

3 The Difference between Religion and Spirituality

4 Spiritual Sickness Among

Socialists Leads to Mental Defects

5 Q&A—Addressing the Utopian’s Fear

and Hatred of Religion

6 American Spirituality—Checks and Balances

PART 3 Historical Background

7 America’s First Contact with Centralized Collective Authorities

8 American Evolution and French Revolution

PART 4 A Troubled World

9 Modern Continuum of the French Model

10 The Other Adversaries

11 The Nobel Prize

PART 5 The Solution

12 Assimilation Based on Natural Law

13 Foreign Affairs

14 Evolution, not Revolution

This book is dedicated to the Tea Party Patriots, to all of the Grassroots groups, and to the Conservative and Libertarian organizational people who are actively pursuing Jefferson’s first duty of citizenship, helping the government fight corruption.

ACKNOWLEDGMENT

I want to thank a number of people who helped me with this volume, as well as the original book The Tea Party Papers, from which this volume is fundamentally drawn. First, my primary editor, Robert B Sklaroff, MD, doctor of internal medicine, hematology, and oncology, a well-known grassroot advocate in the greater Philadelphia area. Dr. Sklaroff has sued the federal government and has also taken his fights to the state and local governments (performing Thomas Jefferson’s first duty of citizenship in helping the government fight corruption) and is equally well known as a strong advocate for the state of Israel. My individual chapter editors, starting with Jon Haklik, former English teacher at both high school and college levels. Jon is also a published poet and winner of the Harriman award for best short story. Next, I want to thank my cousin, Gino Renda, BA in American history from the University of Massachusetts Amherst and a JD from the University of Pennsylvania Law School. Gino is an admitted attorney in New York State and has worked for the Legal Aid Society and as a legal editor. Gino spends most of his time now traveling and living in his personal self-actualization process by participating and enjoying his love of bird watching. Thank you to Leigh-Ann Bellew, constitutional scholar and lecturer, former congressional candidate, current vice president and National Communications Director of MOM for America. Finally, Judy Baker, the wife of former congressional candidate Bruce Baker. I also wish to thank the team at Project Shining City for their moral support, in particular by helping me refine my arguments. Most of all, I like to thank my mom, Frances Miller, for her moral support, for her additional editing support, and of course for all her love. I must also make mention of another cousin, Joseph Sansone, author of Obama in Wonderland and former state chairman for Pat Buchanan’s 2000 presidential campaign. I especially want to thank my brother, Michael Miller, for endless discussions about the subject matter of this book. And last but not least, to all the grassroot patriots, politicians, and media pundits who filled me with a desire to complete this project.

PART 1

The Individual and Society

1

The Individual

The need for self-actualization occurs when individuals reach a state of harmony and understanding.

Abraham Harold Maslow¹

If we were to ask the question: What is human life’s chief concerns? one of the answers would be: It is happiness. How to gain, how to keep, how to recover happiness, is in fact for most men at all times the secret motivation of all they do, and all they are willing to endure.

William James²

The political partnership must be regarded, therefore, as being for the sake of noble actions, not for the sake of living together.

Aristotle

It begins and ends with the individual. Each of us, a complete individual, has hopes, dreams, and aspirations. Each of us has skills we use to cope with life, character defects that are our shortcomings, preconceptions that we accept based on our life’s experience, and one permanent relationship, that is, with God.³ Our conception of that relationship must and will change; that is the nature of any spiritual relationship. As we grow, as we become more centered, as we use self-determination to fulfill our self-actualization process, we are living in a state of grace with nature. This will evolve our definition of what God means to us individually; simply put, we can’t put God in a box.

Even atheists and agnostics must have some spiritual basis for living their lives; after all, they have a belief system and a worldview. If they do not grasp the need for some spiritual basis that is positive, they will inadvertently reach for a negative. Letting go, laughing, expressing joy, and loving are as spiritual as is faith; and what are also spiritual are control, fear, anger, aggression, and faith… but faith in what? Without a positive spiritual principle or code, we—as spiritual beings—will seek the negative, temporal things (other people, governments, ideologies) that eventually fail us and crumble to dust or rust.

Worst of all is the need to control, which compels people to feel an overwhelming desire to create a Utopia on earth that, of course, always brings repression and bloodshed and suffering. Even as simple a spiritual concept as having a decent respect for every other human being—call it human dignity—can be a sufficient positive spiritual basis for living one’s life in a state of grace with nature.⁴ Just being open-minded is being spiritual; just that may serve as a sufficient basis upon which to get by, acceptance that I may not have all the answers.

Even those with whom we are closest, those we love—parents, spouses, children, and siblings—are estranged from us in comparison with the eternal relationship we have with God. In the end, they also have their own personal relationships with God/nature. And we can no more manifest our conception of God in them, than they in us. We must reduce and balance within us the animal instincts—The Seven Deadly Sins—of pride, greed, lust, anger, gluttony, envy, and sloth. They must be recognized to be among the God-given, human conducts that have yielded survival, procreation, and social advancement.⁵ Nevertheless, use of other more positive tools has proven necessary for survival. Thus, we must employ God-given endowments to lead by example, emulating what wise parents have always done. We can be inspirational by doing God’s will, thereby being a tool for God’s work; by living in a state of grace with God; by using free-will to complete our self-actualization process; and by being loving, respectful, forthright, honest, open-minded, and charitable.

For most of the past half-million years, humanity’s nascent self-actualization purposes were fulfilled by the family unit, up to the size of the extended clan. The bands that ranged about the earth—clinging desperately to life in a hostile world—required minimal social organization; their treks were slow and generational. As the ice receded for the last time, radical change was triggered; when hitherto hospitable regions suddenly suffered droughts, people were compelled to wander to previously ice-choked areas that had opened up for exploitation. New food sources allowed for an increase in human numbers; and, for the first time in their history, humans were taken off the endangered species list.

Tens of thousands of years ago, individuals—en masse called humanity

—to fulfill this self-actualization process, began to organize themselves. Organization offered numerous benefits to enhance this progress; it came with detractions to begin with, however, and usually after time these aspects would become worse and harder, often defeating the original purpose of organizing. Then unintended consequences occurred because, by minimizing or eliminating self-determination and self-actualization, the individual was removed from living in a state of grace with nature. This is the oldest fight there is, between the individual’s rights and society’s need to organize. This too is a spiritual battle because it occurs in each individual as well as in the groups of individuals who make up society and society’s dingy mirror image, government. So laws and governments were created to protect private property, the most necessary ingredient to living in a state of grace with nature. Man, like his tools, is temporal; mortality defines us, the sweat of our labors takes time, and we only have so much time to fulfill our aspirations.

How Do People Apportion Time?

As we grow and learn, how we manage time reflects the internal balance inherent in a sacred spiritual trilogy; we derive essential happiness from fulfilling such self-esteem requirements. We work to garner earnings by harvesting the fruit (i.e., the capital) of our labors, thereby manifesting an individual commitment (duty) to self and others. We lead by example, to be agents of nature’s will, thereby relishing and teaching our posterity and affirming others around us during their moments of weakness. And we share our largess (whatever its size and components) with others, to give to others to improve their lives by bestowing money and devoting time to do God’s work, thereby channeling God’s will. In all three ways (working, leading, and donating), we recognize that God often prefers to do His work with people through people. And we recognize that living in a state of grace with nature improves both our lives and the rest of humanity. This completes the circle of love.

What Is Happiness?

If Dennis Prager can devote an hour per week of his three-hour radio show to probing it (Thursday, 1:00 p.m., EST), happiness is properly viewed as a window into other aspects of personality, psychology, sociology, politics, and religion.

We toast "long life and happiness, when we know that long life is not possible, we still hope happiness" can be found. Charles M. Schultz, through his famous Peanuts comic strip, probed this subjective idea; the most popular variation on this theme was "Happiness Is a Warm Puppy," which appeared in the caption with a picture of Snoopy, often in a big-squeeze hug. Although the puppy is external, the feeling is internal. Sometimes we lose sight of this elusive, spiritual goal, but it is the motivating factor in nearly all that we do. In a bid to find happiness—the ultimate goal—we work, educate ourselves, marry, and have children.

The dictionary definition is that happiness is a noun (a derivative of happy) denoting an act of feeling pleasure, fortunate, or contentment. Happiness is generic and is applied to almost every kind of enjoyment except that of the animal appetites. It is distinct, different, and individual.

These somewhat-dry definitions provide clues as to its nature. The word feeling implies that it is spiritual in nature, and the fact that is generic makes it readily applicable to all. Exclusion of animal appetites also signifies its spiritual basis and, furthermore, indicates that it is much more a matter of perception, acceptance, and attitude than it is an outside object or reward. It is more how we feel about something than it is about something. It is being able to be grateful, even if all our expectations are not fulfilled. That is contentment. So happiness is an inside job more than it is about an outside thing, stuff.

How Is Happiness Experienced Over a Lifetime?

As infants, happiness came from the outside and filled us within; we cried and we were sated and tended to by others. Mommy suckled us when we were hungry, people rocked and cooed us when we were restless, we were cleaned whenever necessary, we were given confusing toys when we appeared bored… all variations on a theme. Our fundamental needs were satisfied.

As toddlers, again, all our needs were satisfied from without; but we also learned that awful word no. We were unhappy when we were told Don’t touch the stove because it’s hot or You can’t have more candy or It’s time for bed. We learned to like praise and dislike criticism.

As older children, we began to learn inside values like self-worth and achievement. We became extremely focused on what’s new. We sensed peer pressure and developed social awareness.

As teenagers, our inner selves sometimes appeared incapable of competing with outside stimuli, and other natural instincts kicked in with puberty. Between the external noise and the raging internal hormones, we lost sight of the fact that happiness is an inside job, a perceptive job. It seemed all our pleasures were derived and fulfilled from without. (This is true, to a certain small degree, in that food always comes from without.) All was well when we achieved school honors or made the high school football team or were asked by the homecoming queen to be her escort. Even Happiness is a warm puppy seemed to reinforce this thinking. But when denied these pleasures, we felt we were in a desperately losing battle with everyone else; as a result, we often retreated to superficiality.

As young adults, we started to see things in a new way; life itself provided multiple examples of the fallacy of expectations, on relying too heavily on things and stuff outside of us. Reality slapped us in the face when we couldn’t make the college team despite being a high school baseball star; when the girl we cherished married someone else despite how much passion, concern, and friendship we had expressed; when we saw how much of our pay disappeared into taxes after we went to work.

As mature adults, with these lessons presumably learned, we derived pleasure from watching others grow, particularly our children; we found we could enjoy many things living vicariously through them. In fact, some parents create a new outside noise when they overindulge while living through their children; they even reexperience the disappointment of missing lost opportunities that had seemed just within reach.

After learning life’s lessons, we focus so much on our posterity because doing so is a natural part of our self-actualization process. In Freudian terms, if we allow our constantly restless Id to dominate the process—and our Ego does not scrupulously keep us centered, quiet inside, mediating with our Superego—we will again become outside focused and lose our way.

What Is the Common Denominator of Happiness?

We are as unique—from fingerprints, retinas, and earlobes—as is each snowflake, and as fragile and precious as is that snowflake as it falls on a warm day. To preclude melting prematurely, each and every single human being must remember that every person is a complete individual. We all come equipped with parents, aspirations, skills, abilities, as well as flaws, shortcomings, and defects. We have likes and dislikes, tastes and dreams; and, just like our ethereal spirit (life force), these are within. We experience, or at least are equipped to experience, love. Thus, when confronted with life’s challenges, we must ensure we supplant the temptation to engage in moral relativism and, instead, apply a unique brand of situational ethics to whatever we must do.

When scrupulously invoking our characters to ongoing problem-solving responsibilities, we are forced to mediate among those of others. The challenge of conveying a sense of happiness to others—surely a desirable goal—therefore necessitates the capacity to sculpt a mien that captures whatever may be discerned as a shared commodity. Yet regarding these tenets of interaction, there are as many opinions as there are people; indeed, there are probably more opinions than people because many people have more than one opinion (synchronously and metachronously). Furthermore, because different people have different feelings, it appears different people can also live by different truths. In this convoluted world, one hopes that there is one simple truth.

Spiritually, the Judeo-Christian Ethic provides one. In Judaism, it is Hillel’s Great Principle: That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn (Talmud, Shabbat 31a). In Christianity, it is the Golden Rule: "Do onto others only what you would have them do unto you" (Matt. 7:12 and Luke 6:31). Hillel allows for not doing what might be done back and doing what might not be done back, whereas Jesus does not focus specifically on ascribing a value judgment for these alternatives. Parsing the distinction between this negative and positive phraseology is otherwise deferred, suffice to say that the contrast may stem from contrasting views of guilt and the hereafter. Regardless of these theological debates, both subscribe to how Jesus portrayed the implications: "The kingdom of God is within you" (Luke 17:21, King James Version).

Thus, the sensation of happiness is subject to how well balanced an individual is. And accomplishing the goal must not harm anyone else, lest it backfires and creates a new problem with which one must promptly contend. There can be no lasting peace built on another’s suffering; no matter how shallow people are, either they will inevitably become aware that they harmed another and develop an injured conscience, or the one they harm will bite back, thereby furthering the cycle of animosity. So the commonality is found in consideration.

What Universal Truth Explains Happiness?

Spiritual equilibrium requires discipline; even if we can do something, doesn’t mean we should. We must show restraint and consideration, practice the Great Principle and the Golden Rule, and constantly convey willingness to "Keep our side of the street clean." In this regard, we must maintain an open mind, ensuring that others know we don’t think that we have all the answers. We must be willing to make amends for inflicting harm, regardless of whether we initially knew we were in error. Although we may not feel responsible for inflicting harm inadvertently, we are duty-bound to make amends once made aware of the need to resolve consequent concerns.

The reciprocity derived from this behavior provides discernable and intangible secondary gain. Helping others improves one’s personal spiritual well-being, enhancing the centering process and making it easier to cope with daily stressors. Often, when we return to our own laid-aside tasks, we have more energy and a better-attuned focus, psychic rewards for having helped others. Finally, helping others enhances our perceptions of our own posterities—an ultimate goal of our self-actualization processes—so whatever we do spiritually for others can reinforce our capacities to confront future personal misfortunes.

What Happens if People Neglect

the Spiritual Side of Things?

Although goals can be disparate and at cross-purposes and in conflict with one another, as we go about our lives, we earn a living and perhaps some self-esteem in the process while—it is hoped—working at something we enjoy doing at least part of the time. We spend the balance of our wakeful time doing things we like to do (hobbies, spending quality time with friends or family, whatever floats our boat). Each day, we move a little further along in our self-actualization process, often as elders we enjoy donating to charities.⁶ Within this mix, we find our happiness.

Spiritual leaders, some of the best winners at life, are usually well-centered. By whatever pathway (religious, counseling, yoga, gyms, training, self-help), they are primarily attempting to help other individuals find some sort of contentment to enhance their spiritual lives.

Thus, happiness is contingent on one’s spiritual well-being. If we neglect the spiritual side of things, we experience anguish. We can temporarily suppress those feelings, we can feed the Id, but it is impossible to maintain such a flimsy façade indefinitely.

To Whom Do We Speak When We Talk to Ourselves?

All these outside foci are instinctual, animal, Id-manifested. And these instincts are God-given and natural, and they have a purpose; it is when they exceed themselves that we lose our balance and get into trouble. It is the difference between survival skills and coping skills. Survival skills necessary to protect us in the jungle, in combat, or on the streets could and will destroy any chance at a balanced healthy life if they are allowed to assert themselves. It will, of course, always be in us and in a desperate emergency could even prove helpful to keep us safe, maybe even to save the life of others. But if not overlaid by normal coping skills, our chances at even the simplest of human interactions and relationships will transcend our means and the result will be unhappiness. The lower forces will have won because our primal instincts will have run amok. We will have been defeated in life’s primary spiritual goal.

We are, in a sense, three parts. There is the Id, which is the animal nature, the reptilian brain. The Id is more deeply connected to the body and thus the natural instincts. The Id is loud, childish, and self-absorbed; but it is from where we get our drive and ambitions. If someone steps on our toes, the first loud thought we get is usually Id, the thought that tells us to say, F—you! as we punch him in the head.

Our conscious Ego manifests itself as the second quieter voice that tells us to say, Excuse me, you know you shouldn’t do that as we recede. That is the Superego expressing the part of us that James Otis⁷ referred to when he said, God put all we need to know about right and wrong in each of us. It is part of our spiritual nature, the part that is contact with God.

Who Makes Choices?

So who is it that makes the choice? I, the soul, the chooser, every day I make a series of choices, over what I do, what kind of attitude I will have, where I place my priorities, how I mediate between the conscience and the instincts, whether to be helpful or selfish, good, or evil. When I choose the conscience over the Id, the power (size) of the Id is reduced, and the conscience (voice) is reinforced. The quiet voice gets louder. Life becomes easier to live. I’m more comfortable in my own skin.

When I choose wrong, when I allow the Id to dictate my actions (thus reinforcing it), when I remain outside-oriented, I’m sure to remain bereft of happiness. Because the spiritual void will not be filled, overindulgence of the instincts cannot do it nor can any other kind of pleasure. In fear or frustration, we might choose to react instead of act and inflict pain on others. No amount of sex, stealing, killing will ever sate us.

Sometime we choose wrong without knowing it, however, or conscience will usually set us right, a quick spiritual inventory will highlight a mistaken choice. But we also must be aware that our fellows’ Id-driven will often be afraid to question their choices, afraid of pulling on the proverbial string that will unravel their entire belief system. In order to prevent that, they will go through life extremely and dangerously blind. They are not bad people just spiritually weak. What is very clear that without a spiritual guide a path to focus on, we are likely to believe in all manner of temporal beliefs, beliefs that fail to deliver, that rust and corrupt.

There is a great chance that they will fail to see that faith and science go hand and hand spiritually. These individuals will place more faith in science instead of balancing science and faith and become out of sync. They will put faith in other fallible human beings or creations of human beings like governments and ideologies. They will become disappointed, upset, and hurt. They will seek scapegoats, and the equally moral cowards that lead them will point the goats out rather than admit their own mistakes. They will harm others and then hurt themselves during the process and then continue to harm themselves in self-justifications. The more self-justifications they rationalize, the harder to do a spiritual inventory; caught in a downward spiral, their soul becomes very, very ill. Lying to themselves is bad enough; making excuses is worse. Self-deception when one is aware of it means the individual is at least somewhat aware of the truth. Excuse making is worse because the individual is so afflicted by outside noise they can’t even conceive of the truth. Happily for them, there is a way out; but it will take hard work, plenty of introspection, prayer, and meditation.

Who am I and Why am I here?

So I have a choice every day to follow my Id or conscious and finally the great questions, Who am I? and Why am I here? I am a spiritual being, a sum of my choices and actions. And I am here to live in a state of grace with nature, by using the self-determination I am endowed with, to complete my self-actualization process.

I am on a journey of self-discovery as much as a journey of love. We asked a series of questions and discovered our individual answers.

And as good as these answers can be for each individual, we are social animals; that means we live with others. Now those close by, we may be able to get along with by use of some simple accepted norms. And those can be and are mostly based on our answers to the questions above, but will these same constructs work on a wider world?

Can groups of individuals making up a society preserve the concept of living in grace with nature without it being surrender to the heard mentality? Or worse yet a central authority?

And an even more important question, after thousands of years of practice, knowing in advance full that each time the endeavor has been made the individual’s rights have become suppressed by society’s construct of government, is it possible that any government can be established that can serve the individual’s purpose and long endure on the face of the earth?

It is possible and more, accepting the above premise that the United States is a societal evolution created out of the epiphanies of all the great awakenings since time immemorial of the human species. Calumniating in critical mass events such as the conception of private property, the law, democracy, Res Publica conception of government and federalism, the renaissance, the reformation, the enlightenment, and the Great awakening of the 1740s. Our revolution from Great Britain was such an awakening, as was the societal evolution that precipitated the Emancipation Proclamation, as is the Tea Party awakening today itself. That it was by design of our Founders and Framers made to emulate with its checks and balances the spiritual nature of the individual and more closely mirrored our society of rugged individualists than any government previously conceived. If all this is accepted, then it must be considered that our government is literally a collaboration between God and the individual for God and the individual for the purpose of enhancing that relationship.

Endnotes

1. Maslow was a professor of psychology at Brandeis University, who founded Humanistic Psychology and created Maslow’s Hierarchy of Needs. Maslow believed that every human being contained within them a need to reach their full potential, similar to the Greek conception of arete. Maslow studied the psychologically healthy individuals who experienced many peak performances, later comparing them with those less-centered individuals who had less peak performances. He studied this centeredness from various points of view, being reality-centered enabled individuals to differentiate between what was real and what was fake. Being problem-centered enabled the individuals to find solutions to problems. The spiritually healthy individuals had more close relationships including family and less superficial ones, the same individuals put less value on material goods and pleasure seeking and more emphasis on what Maslow called B-cognition (being holistic and accepting).

2. The Varieties of Religious Experience, 1902

3. The term God is used here generically. However, it could mean God or Goddess, deity or deities, or whatever belief best suits the individual as a higher power. The bottom line is I could preach to you my conception of God till I’m blue in the face. Use the holy books to back up my conception, yet since these ideas will still be filtered through your brain adjusted by your life experiences and personal feelings, you will in the end regardless of what I instruct have your own personal vision of God. And that is how it should be.

4. Even a love of the natural world itself (the environment) deprived of a respect for every individual’s opinion is a negative spiritual energy and thus comes from evil.

5. A good example is our natural sex drive. We are simply equipped with it for procreation of our species, and it is part and parcel of our expression of love to our mates. But an overwhelming libido can cause harm toward any family happiness when we seek pleasures outside of our partnerships and can be deadly if we catch a serious sexually transmitted disease and pass it on to our partner. The guilt remorse and shame attached to such behavior has been the cause of much spiritual bankruptcy. And yet our sexuality is God-given and is natural; it is important what we do, what choices we make, that is how we grow spiritually.

6. From the Latin, when someone donates something to the general welfare.

7. James Otis was one of the first Patriot voices to be heard; he has not been celebrated in the Pantheon of the Founders since he later went mad, but it doesn’t diminish the work he did for God and us, during the Writs of Execution Trails, in Boston.

2

Natural Law: The Evolution

One either believes in unalienable rights or one doesn’t. If one truly believes, they must always favor the minority of one, the individual. If one doesn’t they can always find a pretext, no matter how flimsy, to favor the government or the majority.

Bill Miller

In the last chapter, we found sound answers for the individual aspiring for happy, productive life. When generalizing these conclusions for society—eliding over how one can simply get along with our neighbors simply through use of accepted norms—we confronted the issue of how these constructs might be applied to the wider world. We ended by positing that America’s balanced governance, mirroring our society, eschews a Centralized Collective Authority by creating a solemn collaborative pact between God and the Individual, imbued by natural law.

Indeed, American Exceptionalism is predicated on the existence of a thriving government that was shaped for God and the Individual, intended maximally to empower We the People. Churchill claimed, "It has been said that democracy is the worst form of government except all the others that have been tried. And Franklin warned that we had a freshly minted republic, if you can keep it." These characterize the gift and the challenge that confront the citizenry.

Natural law, the newest idea of government, emerged after thousands of years of sociopolitical evolution. The Founders and Framers cooked up America from a Primordial Soup that included variations of Centralized Collective Authorities (monarchy, principate, oligarchy, potentatecy, socialism, fascism, communism, empire, corporatism) and previous representative governments (going back as far as the classical age). These ingredients have been scrutinized over subsequent centuries to appreciate their deficiencies; it has been found that only some of today’s so-called republics and democracies are in the process of evolution toward America’s natural law. Other systems have been poisoned by imposition of a body between the Individual and his/ her conception of God, so that the state is the benefactor of rights; no other form of government contains a spiritual centering device, a unique spice, the not-so-secret ingredient predicated on the concept that government works for the people. That is why it is the most perfect form of government ever initiated, for its purpose is to facilitate the relationship between God and man.

Those other forms of government are archaic and based on primitive Id-manifested animal instincts. What is equally true is that every other state is a mirror for their society as well, and that whether they know it or not, the individuals that make up that society have unalienable rights as well. But since their conception has not evolved even toward where America was two and a half centuries ago, we can’t expect for them to comprehend our fashion of government. Oh, there have been plenty of mimickers and copiers, but no one yet has been able to achieve this level of practicality, sophistication, and beautiful simplicity that our Founders and Farmers achieved with their spiritual conception. No one has had as much experience at living in a state of grace with nature and government than Americans, with nearly four centuries of experience. The Tea Party activists of today are the spiritual brethren of the Framers and Founders, and are tied together with those leaders and with the Continental forces that opposed Great Britain’s attempt to impose a Centralized Collective Authority on us. The only difference is this time it is the creation of our own states, the once federal government (now very close to Imperial) that is attempting to impose a Centralized Collective Authority on us. They will not succeed. We the people and their true representatives the Tea Parties will correct this imbalance and soon.

Natural law is about happiness. Let’s look at how this conception of government evolved, what safeguards were built into the system, what tasks we have to perform in order for them to work, and where we go from here.

The Nobel Savage

I will go in further detail later in this volume, for now, briefly from prehistoric times the evolution of human conception and those early hunter-gatherers and how they settled to form the first farming communities. This event occurred after the last ice age when avenues once chocked with ice were open for the transmission of ideas. There appears to have occurred an awakening (a critical mass in conception was reached) that took place all over the planet; human beings everywhere began to transform their world. The crux of the idea was that inside us in our brains and hearts was and is the fundamental human evolutionary mechanism. That we can conceive, conceptualize ideas and ideals, and thus can disseminate vast amounts of information and feelings. Since ancient times for all recorded history, this has been so. This evolutionary advantage led to the growth of societies, then government, then civilizations, with their abilities to project themselves on less sophisticated, organized, and often flexible cultures.¹ Because conception itself is like inspiration, a God-given gift, it is spiritual in nature and thus has a built-in paradox. The further away from nature a civilization becomes, the greater its desire to feel part of it, to idealize those who live in the wilds.²

Most civilizations have a romantic’s idea of the Noble Savage. There is a reason for this; it is that inherently as we move further from the Natural world, we can see more clearly that romantic idea of living in a state of grace with nature. It is the Garden of Eden ideal.³ The reason we romanticize the ideal is that each of us in our souls knows that living in a state of grace with nature is our primary purpose in life. Ironically, not only do we who acknowledge unalienable rights feel this way, but the utopians do as well. They are compelled to create utopia on earth because of their unacknowledged spiritual yearnings. The problem with the utopians is their need to control, which is fear based on Id manifestation. Some attempts at utopia have been rather harmless, like nudist colonies and the like, but others have led to cults like Jim Jones’s⁴ and David Koresh’s,⁵ which ended in horrible tragedies. Their Ids also compel them to believe they are correct in their vision of Utopia and gives them the fanatical drive to carry it out; however, without a spiritual-based inventory system, their desire to make utopia leads in the extreme cases to things like the Cults. Other examples are the Courts of Inquisition,⁶ the Soviet Union,⁷ Nazi Germany,⁸ or Sharia Law.⁹ All these were and are attempts at the creation of utopia here on earth.

We, of course, are also each as individuals trying improve ourselves and those around us (for the most part and appropriately so, those nearest us) and the rest of humanity (or wider world) when and if we are able. Doing this personally brings first of all emotions (feelings) that are spiritual to the fore, from both us and those we are helping (who ironically are also helping us because we need to help someone to fulfill our self-actualization process, which is of course another spiritual paradox), and second helping someone individually this way should never bring hardship on another. It also requires a constant spiritual inventory that helps us grow and serves as an example to others. Under natural law, we acknowledge our imperfection; we are after all striving to… create a more perfect union, not we are a perfect union. And since the entire basis of the government is an imitation of the spiritual checks and balances of the individual, we as individuals also as part of our self-actualization process have as citizens our first duty which is to help the government fight corruption, the corruption that is always penetrating and exasperating the government. The reward for fighting corruption is happiness, which precipitates further self-actualization. The happiness (self-actualization) also means property, a term our Founders often used in lieu of happiness since to them property and happiness meant the same thing.¹⁰

Property existed before states and laws. The Noble Savages had property. Madison said, "Conscience is the most sacred of all Property." The individual possesses property in how they conceive of things it is theirs alone, their belief system, feelings, ideas, principals, and morality. They possess it in the more tangible animal aspect of their nature in their bodies, blood, in their mortality, given that we each have only a short time to live. In the choices that we make, our work, tasks, hobbies, literally how we decide to spend that brief time and with who.

The ancestor of the Noble Savage already had a concept of the Garden of Eden within them; the idea is such a universal concept—man living in a state of grace with nature with an abundance of fruit brought forth from the trees. Based on how humans viewed the world’s environment as a constant, there was no evolutionary theory yet, this idea the Noble Savage’s would be a utopian memory from a time when their ancestors band had a food surplus, which left them free time to frolic, procreate, wonder about things in general enjoy themselves. Each of these Eden stories ends with man being chastised out of the garden. Ever since, man has tried to find a way back in.¹¹ Private property and its larger manifestation of entrepreneurialism is not only one of the key facets of self-actualization; it is another safe guard in that government’s treatment of private property and the entrepreneur is an indication of the government’s intentions and purposes not only to the entrepreneur but to each and every individual, the true minority, the minority of one.

Natural law is the manifestation of the individual’s self-actualization process being applied to the (individuals make up society) societal organization called government. Its bedrock foundation is built on the individual and the individual’s belief system. Our Founders realized that the Noble Savage had continued an evolutionary process of settling down to learn agriculture, which helped their self-actualization process. Even the nomadic bands became more area-settled, and the process of living in larger groups would work the same with them as with those who settled for agricultural pursuits. However, settlements had their drawbacks living in close proximity to many others and required a more elaborate set of does and don’ts than the basic clan taboos.

Individuals agreed to allocate to the organizational body of government some of their God-given rights to government by empowering it for the specific purpose of enhancing the self-actualization process; this empowering is never more than lent to government. The artificial creation of government however would outlive its creators. Over time, the government would encroach on the self-actualization process of the individual’s posterity. It would interfere with the posterity’s rights to self-determination and always end up in a monolithic Centralized Collective Authority.¹²

Natural law also applies the usage of the same spiritual centering of the individual being applied to government to prevent government from becoming a Centralized Collective Authority. The loss of equilibrium allows in the corruption that accelerates and accentuates the process of and magnification of power. That is a battle that has been going on since the Noble Savage settled down to codify laws. On one hand is the individual and the other societies need to organize. That is the first societal, and society’s mirror governments need to balance. Never ever under natural law should the individual’s quest to live in a state of grace with nature be interfered with.

Survey

Several chapters in this volume were devoted to following John Adams’s advice to research and elaborate on the causes of America’s evolution into a state based on natural law. Here I will use a brief synopsis to describe the same process. For those more interested in the subject matter, I would suggest a study of related subject materials.¹³

All civilizations begin with a penumbra conception of natural law, because the Noble Savage knows what living in a state of grace with nature is. They can’t, however, because of life’s harshness and uncertainties return to it. They living close to the animal world understand that their lives can enhance their spiritual well-being, but living as they do is also dangerous and precarious.¹⁴ The drive to improve their own lives and the lives of their posterity drive them forward into societies then civilizations.

They begin with the choice and choose to improve their lives and the lives of their posterity. They are performing a rudimentary self-actualization process. But there are dangers from without, and order needs to be maintained within. So primitive behavioral norms begin to become laws. As specialization develops and the societies become more complex, the writing down of laws becomes necessary. Hammurabi’s laws were in truth written in stone. Soon disparity develops, often driven by the outside fears of the Bogeyman.

Someway, somewhere, sometime the state will need more power, a greater need to be central in its authority. That is when the corruption and Id-driven fear overwhelm the individual in the struggle between the individual’s rights and society’s need to organize. The amassed power will never be relinquished. It will continue to become more centralized and corrupt—the longer the actual emergency, the quicker the Centralized Collective Authority triumphs. Sometimes if the emergency isn’t long enough, the individuals will realize that they are being suppressed, but usually they walk into darkness oblivious of what is happening.

This must constantly be borne in mind. The Centralized Collective Authority can be very attractive. Because human nature is disparate and individuals possess different skill sets,¹⁵ and what is also important is that soul sickness¹⁶ is a universal human condition. Some individuals and eventually family groups will eventually become more powerful than others.

Historically, the establishment of the Centralized Collective Authority can happen by various methods and using of different tools. There is the warrior king, a great leader in conflict against outside opponents. Then there is the first among equals, someone placed in authority by oligarchies whether from trade wealth, military, or ancestral authority. There is the religious leader who uses superstition and fear to acquire the position. There is the usurper and demagogue and, of course, like in anything else a combination of the above.

The authority has available, once established, means to reinforce itself and ensure its continuum. Many are as evident today as they were thousands of years ago. If the authority isn’t very strong, its focus will largely be internal. Sometimes even a very strong Centralized Collective Authority will mostly have an internal focus, especially the further back and time we view things that goes part and parcel with poor communications of the age. The general rule of thumb goes: the weaker the authority, the more its focus is internal; the more powerful, the more the view is external. One of the major reasons for this is that the Centralized Collective Authority often will be inherent from its previous incarnation, as a government established to mirror the people’s aspirations, the cloak of being the projecting culture.¹⁷

The most common feature of the Centralized Collective Authority is the great leveler. All Centralized Collective Authorities make this claim in one fashion or another. Sometimes the leveling is restricted to a certain class¹⁸ (an artificial construct) or group within the authority.¹⁹ Sometimes the claim is pretended to be extended to the entire citizen body.²⁰ Remember Caesar entered Rome as the leader of the Democratic Party. The authorities need to maintain power, so they often pay lip service to being hard on those who possess enormous wealth, but actually they are in league with these same groups.²¹ They may join with certain factions to destroy a competitor, but it is proven to be impossible for them to govern without the financier’s aid. Even in examples like the Soviet Union where there supposedly was no rich. The party system served the same purpose indeed. And when the Soviet Union collapsed, it was the Communist party bosses that ended up owning the factories, etc., they used to manage. They were the rich (as well as powerful) all the time.

The leveling effect is often used against minority groups, whether religious, ethnic, racial, philosophical, or ideological.²² The scapegoat is the most convenient means to provide sustenance and distract the population internally from the corruption of the Centralized Collective Authority. Because in their generalizations they happen to step on many toes the providing of substance,