Cenocracy: A Declaration for Greater Independence
A Cenocratic Confidence


It is both frightening and exciting to think in terms of developing a Cenocracy. The blazing of such a trail is fraught with multiple uncertainties... for it entails encouraging the development of a social confidence in the public that they can indeed perform a better functioning of self-governance than that practiced today. Despite all the unseen trials and tribulations which might reveal themselves in our trek and the obstacles thrown into our path like some impassable gauntlet certified by legalities promulgated by a mindset that bolster the position and livelihood of a few over the many, We The People can prevail.

Those who would use their resources in an attempt to create goose-chasing injunctions and deliberately inter-meshed detours as a means to fatigue and disparage our efforts with circumspectual indecisiveness to formulate division, confusion and intimated useless, will have their resources confiscated. But it must be understood that such a confiscation is not meant as theft with the intent of using the resources for our own motives in a free-for-all spending spree, but as a means of preventing the usage of such resources to be implemented against the people. There is no need for such a confiscation, as a gesture of self-defense, like a club taken away from an assailant; if such resources are held in abatement from being thus applied. However, necessarily so, confiscation for public use must be a consideration warranted by conditions which can not be remedied in any other foreseeable way.

...For example. Let us take it upon ourselves to obtain the confidence that we can address the issue of poverty. In a nation of states such as America, it seems rather calloused to view poverty from an isolationist perspective engendered by an analysis which views occurrences of poverty as localized phenomena. A single instance of poverty is a national problem. We can not continue to resort to an acknowledgment of poverty solely from an economic lectern to assume a profit of compassion wrought by participating in separate community distinctions collated into an observation from which no real solution is generated. It may make those engaged in such an analysis of recognition to feel good that, at the very least, their tabulated comparisons represent a heart-felt concern for the many dire privations being experienced by those living in a culture of abundance, and abundant wastefulness..., and yet their efforts create little more than a reaction of shame and revulsion when it is noted that we can spend billions of money on military action to engage in activities thousands of miles distant, yet we permit thousands of fellow citizens to suffer indignities like a social disease that is allowed to both fester and migrate.

The public must have the confidence that We The People can adequately address the disease of poverty by a redistribution of our thought processing away from the economic embellished single-mindedness so frequently engaged in by those, no matter how well intentioned and sincere their concern for others may be; becomes a standard public perspective which accepts the existence of poverty as a social given supported by a cross-cultural and cross-historical examination of the human condition under various formulas of social governance. Indeed, the public must be encouraged to develop the necessary self-esteem that they can deal effectively against the disease of poverty by moving away from the characteristic usage of an isolationist policy for highlighting differentiated economic settings as if in so doing, one's purview is to be respected merely for the effort to detail the existence of prevalence... and this perspective is to be used as a cornerstone upon which to erect the beginning formulations for addressing the persistence of poverty as a measure of some systematized change in economic conditions brought on by "market forces" as if its presence, absence or withdrawal is the prime candidate for being its own model of a Typhoid Mary with respect to poverty.

Such ideas are as stupid as describing the reason for a Black Plague is due to some superstitious observation of how often and when a cock crows on a given day at a given time of year. While we can undoubtedly create rationalized inter-connections to serve the extent of our knowledge and predispositions to think in a particular way about a particular subject, and pat ourselves on the back for the enterprise of our efforts... be they "officially sanctioned" or not... the plague of poverty nonetheless recurs in small, medium and large doses from time to time and place to place. The public must be encouraged to address poverty as a national and not just as a local issue. It is pathetically ignorant to label poverty occurring in one community as a community issue that must be addressed by that communities resources. Poverty is a national problem that must be addressed with national resources. It likewise is unconscionable to think that providing national resources to one or more community-based anti-poverty programs or social authority, that they will have the necessary wherewithal of understanding to be an effective administrator of nationally dispensed resources.

It is wholly undesirable to create systems of national dependency on local levels which do not also strive to enhance efforts at self-sufficiency. But to guideline expectations of such self-sufficiency for determining worthiness of continual national support is particularly ludicrous when the national system is contoured towards developing more dependency. The need for establishing a greater desire to engage in efforts for establishing self-sufficiency through confidence enhancement, is to promote a governing system which encourages confidence in a public whose national character of esteem is prodded along a chute of multiple inter-dependencies to support a governing system that denies the collectivity of the public to develop a greater appreciation of its-self as an actualized individual whose opinion really matters. The more one must endure a hardship such as poverty, the more one's pride must be adjusted accordingly. When one can not obtain the rewards of sociability enjoyed by most others, the situation of poverty invents the illusions of obtained and obtainable rewards which become behaviorally sanctified through habituation. It is a terrible state of affairs to be impoverishally imprisoned in a cell of freedom in which there exists a daily ration of bread and water equality that is doled out by a system of justice that expects a sycophant type of obeisance in order to gain some small measure of acknowledged respect.

The people themselves, on a national level, can more adequately address the issue of poverty and other social illnesses. A Cenocracy will encourage the needed confidence for creating a national perspective that the present formula of social governance denies the nurturance for, because it is design to both perpetrate and perpetuate a child-like dependency. It is a program of parental duty which lacks the needed skills for effective nurturance of the public towards a greater realization of its individualized and collective self... and is not the application of a supportive parental guidance. Present systems of governance create conditions for inter and intra-communal conflict which breeds a continuance of dysfunctioning that many members of the national family want to remove themselves from in whatever manner they can find to do so... and yet the governing parent still requires absolute obedience to its designed dictates fashioned in an era when the parental mindset frequently accepted the presumed "natural" state of slavery, voting inequalities, and various profanities of character that historians describe as humanness, though their ego displayed the affected conceits of an assumed personalized social ascendancy.

Yet, it is not only the disease of poverty which persists, but other social ills which one might link to the efforts of a dispossessed "self" attempting to regain some individualized representation of personalized reputation to be respected because the programs of present social governance promote an over-riding requirement to reflect the character of an image it wants to portray, but does not actually have. Governments throughout the world reflect authoritative phoneyness. It is a character of fraud practiced into a skill of diplomacy that the populace sees through the social veil of projected seriousness they overlay upon themselves as if to veneer their image into a greater importance of historical placement as an inviolably-engraved marble statue. They are engaged in an exercised system for indulging in the encouragement for establishing a greater self-confidence that would feel threatened and insignificant if it permitted a similar level of social programming to be effected for the public at large through an actual setting of sustained Cenocratic styled self-Representation.

A Cenocratic formula of "Self"-Representation must acknowledge that confidence can sometimes be misplaced, as it is warranted to assume with an appreciation of being too close to a subject which denies us the means to be as objective as we might earnestly, and sincerely direct our efforts towards. As such, being too close to a Democracy may not give us an appreciable length, depth and breath of perspicuity from which we might garner that our activities might well be a contributing factor to a problem under surveillance. With this said, and to say it more plainly... a problem such as poverty can reoccur again and again because the system of governance in which it appears is proportional to the attempts being made to address it within the scope of that which is participating in the creation thereof. Poverty may well occur in different times and places not because it is a natural event, but that its replication bespeaks of a similarly underlying social schematic... despite the usage of more humanely directed social orders. We can not solve the problem of poverty if our logic is a contributing factor. We can not easily see the wrongs of a situation occurring to others if we are experiencing rewards in the same system which defines and defends disparities in relation to values proffered by governing sentiments described as exercising high values of Liberty, Justice and Quality.

Like prisoners constrained in a system about which they may gripe and grumble with respect to one or another circumstance or condition, but for the most part agree on the need for the overall system to function as it is because they think it is right and proper. This is why prison riots are so few and far between. When they do occur it is not about being permitted to acquire freedom, but to receive levels of humane treatment they think they are entitled to. People in the larger society do the same thing. While they may grumble and complain about a specific issue, it is not a complain which entails the adoption of a new governing system. Protests typically are directed towards an attempt to get one or more specific issues addressed so that the protestors may receive more humane treatment referred to as equality... though justice and liberty might alternatively be used. Though some protestors may call for an over-throw of the government, their individualized definition thereof may be far removed from an actual desire to displace the entire governing system. And furthermore, such language frequently does not entail an explication of what and how a new governing system is to be effected.

There are public displays of assumed confidence in many collaborated scenes such as religious services, protest rallys, sports events, concerts, and various other public attendances. But there are individual displays as well. Such an observation is a necessary admission that present circumstances, though we may voice a generalized discredit towards businesses, governments and religions, are not an end-of-the-world placard being worn and shone by individuals whose sensitivities, sensibilities and otherwise sincere concern for the well-being of others forces them onto some corner of the internet where they walk in peripatetic unison. In other words, we who harbor a Cenocratic predisposition are not devoid of the ability to see all the good which business, government and religion can and does provide. Despite all the journalized corruption being witnessed by the public concerning business, government and religion, there remains a lot of good being expressed every day. But there needs to be more.

We of the beginning Cenocratic Movement want the good to overshadow the bad. We do not want illusions, we want the truth. However, the form of truth which typically emerges is cyclic in nature with a counter-balancing bad. And that bad can be horrific. As such, we want to begin the enterprise for developing the realization of a new and better truth which exists but is not widely practiced. While it is acknowledged that truth, like beauty and many other perceptions are in the eye of the beholder, what is not as often told explicated in philosophical discourse is that such perceptions receive their value in accord with the environment to which one is exposed. Present forms of practiced Democracy have led the public along a path to the present undesirable circumstances. It is a path along which the public has both witnessed and experienced first hand... far too many disparities that other perceptions might label as being wrong, bad, or evil. It is not that business, government and religion are inherently wrong, bad, or evil, it's that they have been so poorly designed that they degenerate away from all that which they might otherwise provide to engender the lives of the public. They lack the safeguards which the public can provide against inclinations which might cater to self-disparagement. The old means of encouraging the public to have confidence in business, government and religion have withered due to a lack of appropriate maintenance, because those that were in charge of the maintenance were employed under false pretenses. Those pretenses, those illusions, no longer suffice to provide the public with enough collective confidence.

The public needs a type of confidence that is not born of manipulation, intimidation, nor duplicity. The public is wary of the advertising schemes perpetrated by business, government and religion which attempt to foster confidence in a particular business product, government activity or religious perspective. Such self-centered actions are a 'divide and conquer' tactic against the public in an attempt to win converts to their expressed individual interests. They want the public to have confidence in them and not the public themselves. By creating the social conditions which will foster a collective public confidence, we can induce greater business, government and religious activity. In other words, promoting the development and usage of a Cenocracy is not only good, but great economic sense. The public's confidence must be magnified many fold... but it must be a collective confidence. In order to boost the economy into heights never before witnessed in any age of Industrial or otherwise commercial Revolution, we must create a new social environment which creates not a sense, but an actual presence of well-being through a collectively enlarged public confidence. A Cenocracy can provide this.

Businesses, governments and religions do not police themselves very well at times. The ill effects of such self-mismanagement can undulate into echoed reverberations that relentlessly pound against the shores of the public which can make them suspicious, fearful of, and antagonistic towards any proposal or action... even if such proposals and actions would ultimately prove to be of far-reaching benefit to the public. The public is not accepting of such a proposal and action because they are without the necessary confidence to believe. The public is extremely wary of all business, government and religious self-promoting advertisements. When the public does not have a means of imposing the necessary corrections to ill-produced effects created by a business, government or religious action, the public retreats to an undisclosed sanctuary of introversion where they are permitted to develop the confidence to sustain a more desirable belief than that being offered by business, government and religion. This is not to say that an individualized system of belief does not contain some measure of self-sabotage, self-ambush and self-denial through varying forms of concealed defeatism, but it at least provides some value of truth that is not being provided by the self-centered actions of businesses, governments and religions that do not regard the public with respect because they deny the public to have an expressly practiced form of self-confidence to right the wrongs they collectively see... and witness that businesses, governments, and religions to not effectively police themselves. The public sees an array of double-standards being practiced from which they attempt to remove themselves from.

We can address poverty and other social ills by addressing the persistent problem of public self-confidence by adopting a Cenocracy. The people need to be able to take control of their collective lives. They do not want the illusion of managing their collective lives as is provided by a vicarious "Representative" model. Viewing the present model as a product, the people know it is of a poor design made out of cheap materials that they want their money returned for. It is a modernized version of an old monarchial system of governance that the public is encouraged to respect as if it were a cherishable heirloom because the word "tradition" is meant to be interpreted as (a valuable) antique. A "Representative" form of government is like the usage of marble, wax or other artificialized fruit to stand in place of the real thing as a decorative display of some unique interior design of creativity or genius. By using a stand in (Representative) model of the real thing, the public becomes artificialized by being placed into a negligible status which is displayed to the world during specialized moments (called voting), as if the rest of the world was an observing and critical guest of one's internal furnishings.

The public can have no confidence in the business, government and religious authorities when such authority does not respect the public to collectively voice its opinion through a Cenocratic process of Referendum; which further defines the collective perspective of the people as the law of the land. The people must be permitted to address the problems in society and enforce their collective opinion. The public must begin the practice of developing its own parental skills, like children that must be permitted, albeit... guided, to solve their own issues of conflicting interests. Many a parent knows that children must learn the means of developing skills of diplomacy to be used in adulthood... though the early interactions may develop into heated disagreements at times. Parents know they can best serve their children in an advisory and supportive and not dictatorial, authoritative or Representative role, so that their children can formulate their own opinions to be used in making their own decisions as they begin leaving the nest and learn to fly on their own.

Unfortunately, the present governing structure is using a parenting methodology which binds the public to the nest through various forms of encouraged dependency, and does not have the reflective wisdom nor skill to rid itself of its own learned dysfunctionality which is being perpetrated into an encrusted persistence like inter-generational forms of welfare being perpetuated by becoming socially institutionalized. The prevailing business, government and religious organizations are contributing to the dysfunctioning of society because they are acting like combatant siblings brought up in a mental framework of dysfunctionality who instigate or seek-out forms of larger dysfunctionality in order to give the impression of being able to 'pull together' in a time of social (family) crisis, thereby suggesting all is well and good and harmoniously ordered. But it is an illusion, a lie, a 'con'-trivance which mis-represents the reality of the actual situation in which public confidence remains not only low; though poll results are manipulated to show other-wise... it is not improving above a low standard that has been socially re-defined as representing an economically viable one.

Placing the tactic of a perpetrated 'Belief system' aside as a means of promoting confidence, a desire to encourage public confidence must entail the acknowledgment that the old standards of practicality have been supplanted through modern education and enhanced forms of technology. It is a measurement frequently overlooked by Historians and Sociologists who may but offer a lip-serviced account there-of by way of an expressed generality revolving around some trite political-science journalism. Such a standard of practicality is at times forced to abide by the usage of product superficiality because that is all which is either being produced or available in terms of cost or placement in a given social environment. But, if given a real choice, to be able to experience an actual presentation, many a person would choose the real thing. As the old song expressed: "There ain't nothin' like the real thing", though it was in reference to a distinction other than that being described here. Nonetheless, in terms of distinction, we must comprehensively bookmark the difference between the present attempts by businesses, governments and religions to perpetrate and perpetuate artificialized formulas for engendering public confidence, instead of encouraging a formula that foments the production of real confidence in the public.

New businesses will be born and thrive in a social atmosphere of entrenched public confidence based on actuality and not artificiality promoted by indices which measure superficiality of public sentiment (and labeled as "consumer confidence" because the public is forced to submit itself towards being interpreted in a less than satisfactory way of referencing its confidence in more genuinely deserved terms). And old businesses whose by-laws are not only an expressed but practiced genuineness of integrity, they too will have their prosperity renewed and re-envisioned. Only those whose business is formulated on a primacy of deceit or legislatively permitted piracy will cry out in alarms of dismay and portent doom for the present and future if the public is permitted to acquire a level and kind of confidence that will be remarkably different from any previously known on the scale that only a large nation is able to experience and change in accordance with.

Only those more apt to engage in duplicity will stammer, pout and defile the public's need for personal growth. They want things to remain as they are because they have learned how to exploit the public with legislated laws which permit them to more easily undermine public confidence to address such despicable character. They are those who find it more valuable to operate in a social atmosphere where the public is fearful of losing employment, and each day is filled with a gross distortion of the public's capacity of resilience and fortitude to arise to the morning of a new era— though its portrait may become besmirched with the graffiti of those trying to use the vulnerabilities of the public, during extended moments of social incongruity, to serve their self-centered interests with little regard for the public other than as an expendable commodity and utility for achieving personal gain... which entails an accepted purview which necessitates permitting, if not expecting, the public to be occasionally used as collateral damage to buffer themselves against ill effects occurring to them by way of their own impulsive actions imagined as a formidable logic of good business sense. Far too many who like to wallow in the shadows of darkened social conditions also want the whole of the public to submerge itself in the same filth of degeneracy in the hope that it will mutate into a communal standard which makes them a dominant figure.

At present, the valuation of public confidence in its effect on the prosperity of a nation is understood, but not so beyond the standards adopted in a prescribed context such as a practiced governing formula. When that formula, be it a Democracy, Socialism or otherwise, is used as a basis for promoting and defending a standard that is proving to be functionally ill-equipped to address mounting social pressures which are creating increased dysfunctionality in once-cherished values, such formulas must be re-examined from greater objectivity than is permitted by using the guidelines of sentiment, belief and tradition which are used as pacifiers, security blankets and apron strings. Like people who must re-invent themselves to afford themselves with viability in changing social circumstances, so must businesses, governments and religions. Inflexibility breeds exclusion for protection against exploitation, or increasing conflict when its inflexibility massages a resolute arrogance into an assaultive defiance that, for example, a government portrays by adopting increased instances of poor, needless, or absent legislation. In order for a nation and its people to enter into a developing new age, it must evolve. The adoption of a Cenocracy is the beginning for establishing the vital form and level of confidence a public must collectively share in order to step onto the path of the future.

Government economic policies should not be used as a means to promote a public's confidence to largely be valuated on the shallowness of a monetary perspective, despite definitions and inferences to the contrary. As is presently practiced, even a person's highly prized skills and abilities are not always enough to sustain someone's confidence if such attributes do not provide for some equal measure of pecuniary allotment. The promotion of public confidence in relation to a fiscal policy is a means of inventing a false sense of equality that can be manipulated by those who garner a large portion of money, or its social controls. Such a mindset devalues our humanity in proportion to an increased valuation of an artificialized symbol meant as a representative substitute of equality aligned in concert similar weights of liberty and justice placed on an alternating three-dished scale; that the public is blind-folded from seeing an actual tally thereof, because it is forced to yield to a wielded sword by way of being deluded into thinking it is to be given a social title of notability for acceding to the presence of an economically attainable illusion.

Public confidence is easily manipulated by numerically-aligned pretenses of increased valuation because of a long history by which businesses, governments and religions have asserted a dominant manipulative means of doing so. Trying to provide for an alternative means for assessing and valuing, for example, human confidence, entices some to make claims that another form of superficiality is being promoted by way of belief, philosophy or their extensions, called meta-physics. With an inability on the part of some to make an evaluation of merit based on propositions which are not easily identifiable with securing basic needs; commonly used parities between money and what it can purchase in relation to basic necessities such as food, water, clothing and shelter, does not make the development for understanding confidence in other than conventional terms which bind most to make simplistic interpretations from whose roost little is understood except for the common-place crowing of those who speak the same guttural gibberish to which they ascribe the notion as a presumed profoundly definitive economic strategy.

Such perches are not only too small but sit much too low on the horizon of available vision. They are too constraining and are characteristically entrained to repeat much the same history as their forebearers that is provided with multiple excuses as the ebb and flow of a society's economy are humorously referred to as "adjustments", "realignments", and other intellectual defense mechanisms used to conceal ignorance of a basic economic requirement called public confidence. And even when confidence is recognized, it is reduced to being evaluated in proximity to some specious economic valuation instead of viewing it as a metaphorized adjective entailing the need for a larger appreciation which can only be derived by a larger inter-subject analysis that dissuades a primary exercise of psychology alone. Just as religion tries to own morality and God, economics has tried to inculcate the notions of equality and confidence into its regimented auspices for assuming a greater comprehensibility to be applied for its singular interest.

Around and round we go in a cyclicity of burdensome business, government and religious ideology which impresses themselves on the public to promote one or another, and never once look at all three as being less than the accumulated whole entailing the presence of the public. A public whose confidence is hijacked into serving the special interests of one or more of these three at the expense of the public. These three, in various fashions become attached with a "Personhood" which use their own specialized programs for convincing the public to define its confidence through a practiced acceptance of their given, and respective product. Theirs is a history of training the public to define its self-confidence in accord with that which they peddle, and engage in anti-trust activities to support one another against the public's development of a self-defined personhood of confidence in an of its publicly collective "self" based on the meritable standards it individually and collectively agrees upon to support and live by as the adopted law of the land.

With each Revolution, political or otherwise, as with every change in governing formula, we find the adoption of a different standard by which our humanity can be interpreted. Along with this humanity, for good or ill, is that which we are inclined to describe as confidence... regained, renewed, or reinvested with a greater promise. Humanity's embarkation at this threshold needs only the right measure of confidence. A Cenocracy is a means by which we can tip the scales to increase our worth beyond that being presently promoted by a Representative model that is a poor reflection of that which we not only are, but can become the more valuable to... and those who will follow in ages hence. Cenocracy will enable us to redefine ourselves, our very humanity. It will be, for some, the first time they will come to appreciate a deeper respect for and an extent of their humanity when it is permitted, for the first time, to speak individually and collectively for its-self... without a go-between.

Initial Creation date: Tuesday, December 23, 2014, 3:47 AM
Initial Posting Date: Wednesday, December 24, 2014