ZetaTalk: Aftertime Living

they should be pressed to spare themselves. Even selfish groups will see that some approach must be taken, and after argument, consensus will prevail.

All this is assuming that all means of feeding the group has been considered, all food sources included. We have mentioned that weeds and bugs should be included in the diet. In the face of starvation, eating the dead should also be considered. The soul moves on, the body rots, and better it be given in love to those struggling than rot. This is, after all, what a loving member of the group would want, when volunteering to starve for the others. Don’t let me go to

waste, would be his or her last words! Or is it better the hunter miss his shot, the wet nurse giving the only protein

toddlers with growing brains are getting go dry, and the young become brain damaged as a consequence of their

starvation. You decide.

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ZetaTalk: Social Services

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ZetaTalk: Social Services

Note: written Dec 15, 1995.

After the cataclysms the snug blanket of protection that many have taken for granted will be gone - no Social Security

checks, no home deliveries, no 911 emergency service, no free medical services, and no welfare checks. For those not

relying on those services the shock will be as great, as with home, job, and service providers gone they will be just as destitute and bereft. In essence, humans will be relying on one another, and not on an infrastructure. What will this mean? In most societies there are rules about who should live and who should die, even when these rules are not

articulated. Many American Indians let their old choose the time of their departure, a spiritual and poignant moment

for all, as the old were a burden on the young that all agreed could not be borne. In some cultures malformed infants

are not nourished, and all cultures push what they consider their undesirables to the periphery, to wither and perchance to die.

After the cataclysms new rules will spring up, depending on the desperation of the community and whether a Service-

to-Self or Service-to-Other orientation prevails. In Service-to-Self groups the strong will prey upon or ignore the weak until a homeostasis is established. What this means is that injured or frail humans will be ignored, not fed or assisted, and they will die. If they refuse to go quietly they will be killed, and if food is short they will be killed and eaten in any case. Eventually the group reaches a point where there are no young, old, or injured and the pecking order among

the remainder is well established. In Service-to-Other groups, those hopelessly maimed or chronically in pain will be

allowed to choose suicide, and birth control will be used to limit the demands on scarce resources, if need be. All who wish to live will be fed and cared for, sharing equally among all. In crisis mode, when overwhelmed by large numbers

of injured members in great pain, Service-to-Other groups usually end up prioritizing care in the following manner:

Where the injury is clearly life threatening and the outcome inevitable, making the injured comfortable is the

only treatment given. This should be explained firmly and kindly to the injured, as a choice between treating

those who could benefit or wasting effort on one who could not benefit. If the injured is in pain, this means pain

medication to the point of stupor or, if no medication exists and the pain is extreme, assisted suicide. Contrary to

what humans may have been led to believe, individuals in severe, chronic, and hopelessly painful situations

invariably request to be allowed to die. They beg for this, in fact.

Where the injured still outnumber the capacity of the caregivers, quality of life next enters the equation. Will a

life be saved only to live in pain or in a diminished capacity, or will a life be saved and restored to full

faculties? In this determination full faculties does not mean the blind or amputee should be neglected. Full

faculties means reasonable mental faculties, the ability to eat and eliminate without humiliation, the ability to

live without being perpetually hooked up to machines, in short, a life one could tolerate rather than a life one

would dread. Here again the decision should be explained to the injured, who may exhort the caregivers to

reconsider if they don't agree with the decision. Be firm, as vacillation only tortures the injured who should be

allowed to come to terms with the situation. Remind the injured of the others who also cry for help.

If the injured still overwhelm the caregiver's capacities, choices fall along lines familiar to humans. Treatment

quickly given, such as a tourniquet to prevent the injured from bleeding to death, is chosen over treatments that

would take more time, such as surgery to stop internal bleeding. Lavage of poisons eating at skin takes

precedence over removing a splinter piercing an eye or a limb. Preventing shock takes precedence over setting a

broken bone. The caregivers should be firm and committed during such a process, and not expend precious time

arguing with those in pain and frantic with anxiety over their injuries.

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ZetaTalk: Beg to Die

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ZetaTalk: Beg to Die

Note: written Dec, 2002

Contrary to what the religious elite conveys, death is not resisted by those in great and intractable pain, who know they will not recover. In fact, at this point, humans invariably beg to be allowed to die. They sense their family and the

medical profession, hovering about the bed, are wanting them to stay on, to be with them, not to leave, perhaps

reluctant to allow the passage as they will miss the one begging for death, cannot imagine life without that beloved

person, hope for a miracle recovery, or simply cannot admit defeat. But in these matters, the decision to end ones life or the timing of this should be in the hands of the individual, not family or