#reconstructive approach

Below are three essays I have written as an informal introduction and summary to each of the three structures I intend to introduce and describe in some measure. The Orionist Model you already know; the other two are the Reconstructive Approach and the Codex of Eom.

The Reconstructive Approach is a set of theorems and proposals previously described in issues of the Digest that suggest bringing a chosen model of eco-socialist federation to the world rather than gradually proceeding towards it through the natural process of public opinion, due to the will of the public being compromised by indoctrination of traditional and oppressive values. To steer the world away from crisis, so must our societal structures and cultural values shift to those more adequately suited to deal with problems on a global scale.

Afterward, the Codex of Eom describes the concept of Eo, the enlightened human ideal, and the concepts of good and evil as they relate to human nature. More spiritual and philosophical in nature than its counterparts, it suggests that the attitude of Eos, those who follow Eom, should be that of kind but firm pursuit of justice and stability. That which benefits the most people and does not harm, oppress, invalidate, or exploit the individual is morally right, and should be encouraged and taught across all human society, for the benefit of those within it.

It is this collection of models and theories that I propose to you as a full set, but it is entirely up to you to pick and choose aspects as you see fit, or to come away choosing none at all. I believe that to deal with the end of the world that seems to be rapidly befalling us, it will take a common belief in the potential for good within humanity, and a necessary shift in structure helped along by an organization built for that purpose in order to heal our damaged environment and reach societal enlightenment, so that we may emerge from this chrysalis of history wise and ready to face the future.

- DKTC FL

The Orionist Model

The Model is the basis of Orion, in terms of theory, philosophy, and structure. It is our bread and butter, our core beliefs, our central mission, and the manner in which we organize. It only covers the basics, as to define too specifically would make it less applicable to times and circumstances outside of that of its origin. Don’t worry, we’ll get to the details later on in this document, when we get to the Reconstructive Approach. But for now, let’s see what defines Orion specifically.

First, let’s start with theory. Human society is composed of four central factors – economy, government, sustainability, and socialization. The first, economy, is how resources get turned into goods and services through labor that can be used to fulfill the needs, physical and psychological, of citizens that in turn provide labor. The second, government, defines a set of limitations that prevent behavior that will create conflict between people organized within a culture or economy, for the stability of their organization. The third, sustainability, refers to the balance between human activity and the rest of the natural world – basically, how a society uses their resources, whether responsibly or irresponsibly. Finally, socialization is how someone interacts with society – what they are taught to uphold and believe in, and how they contribute to the three mechanisms listed above.

This being known, we believe that the efficiency of all four factors is what makes an ideal society. Efficiency doesn’t mean how much you can make or how tightly you can control your people; efficiency in Orionist theory is ‘the maximum fulfillment of citizens’ collective needs with minimum input’. The systems that you use for each factor will tend to have either lower or higher efficiency, and so, we propose eco-socialist federalism as the system that will generally tend to have the highest efficiency. Eco-socialist federalism is defined as “a democratic federation of socialist states united with the express purpose of human rights and environmental protections.

Philosophy boils down to five levels of realization, that deal with the human concept of purpose, and the responsibility that comes with empathy and suffering. First, we must realize that despite the many different definitions of the ‘meaning of life’, everyone will observe the world around them and develop conclusions about themselves and their place in the world, coming to find some sense of satisfaction in their actions and goals. That being understood, we realize that if everyone shares fundamental experiences, we can relate and connect to them, seeing ourselves in their own lives, and learning from their example.

Understanding and recognizing oneself in another means that when they suffer, you are faced with a moral responsibility to provide the kind of helping hand that you would want in your own life, for if you foster a world where people look down upon their less fortunate neighbors, who’s to say that the world will not look down upon you in your failings? To turn your back on another in need is to turn your back on yourself. To fully realize one’s ability to make change and help others, they must fully realize themselves through discipline of the body and mind, through which they can hone their passions and thoughts through temperance of negative emotions. Those willing to take on the charge and mission of Orion must accept the final level of realization – the sacrifice one will have to make for the sake of the world and its people, to devote oneself to the undying flame of Orion.

Structure is divided between regions of chapters and higher, organization wide levels of command. Thematic and symbolic structures exist overlayed across the whole of Orion, known as ‘branches’. They are embedded within the usual structure of Orion, but define specialization and intent of different members – the Sword of Orion is the media and communications branch, Liberius is the service and activism branch, and the Museion Institute is the research and development branch. To pledge oneself to a branch means to assign oneself to that specific function, to its cause, and as such, Liberius and Museion require training to apply.

The structure of a chapter reflects the qualities and functions of the branches – in addition to a democratically elected chapter head, there must also be a Service Officer, a Research Officer, and a Communications Officer, in order for a grouping of members to be recognized as a chapter. Chapters are organized by geographic region, and overseeing a region is a regional command chapter, or REGCOM. A REGCOM heads Sword and Liberius activities in the region, and the head of a REGCOM, elected by all members in their region, serves on a council of other ‘Flagbearers’ that dictate the activities of all regions and chapters. Meanwhile, all of Orion votes to elect an Instruist, who appoints another council to oversee the activities of the branches, recordkeeping, and finances. This council, Sword COMMAND, oversees the Museion Institute, a concentrated research institution that collects data from chapters’ research teams.

The overall mission of Orion is, till our last member falls, to uphold the survival and prosperity of humanity and life in general.

The Reconstructive Approach

Moving on, the Reconstructive Approach is a set of proposals and theorems more specific to the times in which Orion finds itself – a world tearing itself apart and yet not sufficiently united to recognize such problems and solve them. Faced with a world that must be taught, we realize that our own citizenship in this world means that our logic may be flawed, and our knowledge limited, but we cannot wait around until we believe we know enough to act. We must decide a direction to aim towards and move rapidly toward it.

There are multiple paths to progress and to eco-socialist federation, but the path that we must take must not be one fraught with compromise and appeasement – the federation must start from a constitution that is strict and uncompromising on the legal requirements of each member nation in order to form a more civil society. Future members will then have to change to fit the model, or be denied entry, and in order to strengthen the federation, we must appeal and rationalize with the people of our neighboring nations to recognize the limits and flaws of their circumstance, and get them to enact the necessary change to join with us in democratic unity.

This necessary structure must possess several necessary attributes. First, the representatives of the people who act as the deciding members of government must not simply be chosen from among the people at random, but at least a portion must be first educated properly in the study of law and ethics at state institutions, so that they are prepared for the enormity of the task placed upon them, and so that through their training and conditioning, they are dissuaded from being swayed by abuses of power, and are instead directed to use their position for the advancement of the mission.

Secondly, the economies of the nations must conform to a hybrid-planned economic structure, in which the resources of production are accountable to the people through management by the state – businesses must be registered and apply for use of land and capital, rather than haphazardly leaving power in the hands of a few profit-oriented elite. Such resources and leverage will do better, used alongside international organization, to deal with humanitarian and environmental crises, rather than relying on debt and goodwill. It will also keep a market active for the sake of innovation and efficiency, while preventing the evolution of corporate power through bureaucratic management.

The final attribute is not structural, but instead a matter of policy – for the sake of environmental recovery, we must de-escalate our industrial and population growth, and decrease our emissions as much as is feasibly possible and necessary. We must first make sure that we stop making the problem worse before we begin to make it better, and make it better we must through research, replanting, cleanup, and no shortage of whatever action is suitable to allow ecosystems to recover and repopulate. Such a colossal effort and shift in human activity will require an equally titanic state to manage it, and it is only with time and healing that such a state can start to decrease in size and reach.

However, before the state becomes less absolute, the people must be taught to abandon their destructive tendencies engrained in them by millennia of flawed societal practices, and instead learn over the course of generations to live and organize efficiently, and to self-govern. They must learn to live in harmony, and so another important aspect of the reconstructive approach is that the people must culturally be reconditioned into more ideal citizens. Once again, we cannot be sure of what this ideal we must strive toward is, but right now, a flawed image of progress is better than a nightmarish image of decline. If we get it wrong, it will be better if we are alive to learn from our mistakes.

Reconditioning as a process requires, to some degree, a level of monoculture. Culture encompassing everything about our learned behavior, there must be a universal sense of morality, justice, and freedom spread across the whole of humanity, and particular to these coming generations, there must be a sense among the survivors of the mission of repair and recovery. However, a full monoculture is harmful, as it hinders development, innovation, and growth of humanity. Our differences are not a thing to scorn, but at the same time, if we wish to work together, as we must in order to deal with the coming crisis, we must not waste our energy against each other. Already, we see a spreading of morals in terms of ‘equality’ and ‘justice’; these are a method of monoculture, and so we must see it completed.

The tremendous task that awaits us is one that relies upon the altruism and selflessness of many people; if it were that easy to make people act in the interest of the collective and not in their own self-interest, then the world would have been saved already. People are not necessarily to blame for being self-interested in a world that so often makes people fight for their lives; but this mindset cannot be allowed to perpetrate oppression, corruption, and inefficiency. Therefore, as part of this reconditioning and reconstruction, there must be the spread of a common set of beliefs and the awareness of the necessary steps of this mission that has been outlined, with the sort of moral and incentive that has spurred so many throughout history to act possessed by a goal that offers no obvious physical benefit, but rather, that of spirituality.

Codex of Eom

Eo; the enlightened ideal. Eom; the pursuit of Eo. Eos; those who participate in Eom. These words are chosen to describe this concept because of their simplicity – so that no matter what nation or language, they could find their place on the tongue of whoever says them.

Human nature, despite what many try to peddle or believe, is neither slanted towards some sense of good or evil. We, like all life, are creatures of complex needs. We seek survival first, and happiness after, though the true peak of our fulfillment is spiritual, some greater sense of purpose or belonging in life. Someone can be turned to evil or good depending on the conditions around them; will a wild dog not bite if it means the guarantee of its dinner? And will that same dog, when well fed, not still bite the innocent if cruelty is all that it knows to be beneficial? In many aspects, we are not above this state, and we can be swayed either in our development or by cruel desperation forced upon us. In this regard, much of our behavior can be attributed to what our circumstances make us into.

This is not to say that we have no input or choice in the matter, and that we should not be held accountable for our actions, but that no one is born predisposed to commit violence or injustice upon another. Whether they are misguided, desperate, or unattended, humans have the potential to become monsters, and it is in this knowledge that even the most detestable among us could have been cherished friends and family that injustice gains a greater tinge of tragedy. But from that we learn that, given the right conditions, anyone can grow to be morally upstanding citizens. Learning how to foster and encourage those conditions can bring greater peace and unity to society as a whole.

For good and evil do exist, and it is through human nature that we can understand them. If our innate, instinctual purpose is to fulfill our needs, then what is good is that which allows people to fulfill those needs with conflict, without danger, and without risk. That which enriches all people by turning their energies not against each other, but by combining those energies for first survival, then comfort, then spiritual attainment. When one is not starving and not fighting for their life, they can glimpse a greater design at work in the universe, a complicated tapestry created by all who have lived, all who live, and all who will live, and it is good that they should be able to comprehend and find their place in that tapestry.

Evil being the opposite of good, a conflictive and oppressive society is one that not only must not stand, but in the end, will not stand. Eventually, the insufferable pains one endures at the hand of oppression will drive them to fight back, to strike against the pillars that uphold the flawed and wicked foundation of the world. For if one’s survival, physical or psychological, is threatened, do not forget that they will fight back, and if not them, then their descendants. Eventually, there will come those that find wickedness intolerable and turn on the notion of peace in hopes of instead accomplishing liberation.

And yet, there might be those that do evil in the dark, that steal and harm their fellow human where no one can see, and go unpunished from birth to death. Where is justice there? Can good be thwarted in the end? And I say not, because even if they die innocent in the eyes of the public, they will fail truly by having their spirit tainted. In bringing oneself to harm and hate unjustly another, they leave themselves forever at a distance from the world, forever knowing that the rest of the world is their enemy, or at best, their plaything, and in that they die having missed a fundamental aspect of their humanity, a life never truly fulfilled. Evil, whether loud or quiet, is intolerable for the victims and perpetuator alike.

To aspire to Eo is no easy task, for there is much in the way of common argument and strife that is not inherently evil. It is better defined as such intentional acts of exploitation, harm, and denial of one’s freedom to express themselves that restrict or endanger one’s fulfillment of their basic needs, rather than spark and move along their mental development. To argue a point may anger someone else, but if done solely for the sake of the point, there is nothing that betrays deeper sentiments against someone for who they are, or any intention of harm. Nor is defense inherently evil either; if one’s safety is threatened, they are right in making an attempt to secure it. Additionally, Eo is an ideal, and one cannot be expected to be always and in every moment perfect; only to pursue the ideal and seek to embody it to the best of one’s ability.

We are a species of great potential, and it is within our ability to create a peaceful and prosperous society. To do so would require a culture of wisdom and kindness, entire generations cultivated to be aware of the harm that past evils have done and could do again, while raised to accept others and be tolerable of their differences, and to be firm in stamping out hatred and oppression wherever it stands. They must know to forgive the heart of the one who sows hatred, but not the actions. They must be those who use every possible path and exhaust every opportunity for peace, but strike fast and merciful when the only option is conflict. To live in ignorance of depravity is to invite it, and so we must be kind without being soft.