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ethics

Chinese charater for ethic

rules of conduct

moral

a rational mind is an ethical mind

It is a struggle to maintain psychic equilibrium in a culture that demands submission to the laws of social intercourse but refuses to ground those laws in a logical and universally rational code of moral conduct.

"It should be pointed out that considerable moral, intellectual, and practical advantages can be gleaned from an understanding of the ponerogenic processes thanks to the naturalistic objectivity required. The long-term heritage of ethical questions is thereby not destroyed; quite the contrary, it is reinforced, since modern scientific methods confirm the basic values of moral teachings." - Andrew M. Lobaczewski

"The whole of ethics rests upon the same foundation. For men find that they best promote their own interests in the long run not merely by refraining from injury to their fellows, but by cooperating with them. Social cooperation is the foremost means by which the majority of us attain most of our ends. It is on the implicit if not the explicit recognition of this that our codes of morals, our rules of conduct, are ultimately based. "Justice" itself consists in observance of the rules or principles that do most, in the long run, to preserve and promote social cooperation." - Henry Hazlitt

"The capacity for a noble, even a holy life, is born within us. It's part of human nature, not something put in from elsewhere. That's shown by the fact that we know the difference between good and evil, kindness and cruelty, truth and pretense, and we are, at our best, drawn to the better options." - Davidson Loehr

"A new Social Ethic is replacing our traditional ethical system - the system in which the individual is primary. The key words in this Social Ethic are "adjustment," "adaptation," "socially orientated behavior," "belongingness," "acquisition of social skills," "team work," "group living," "group loyalty," "group dynamics," "group thinking," "group creativity." Its basic assumption is that the social whole has greater worth and significance than its individual parts, that inborn biological differences should be sacrificed to cultural uniformity, that the rights of the collectivity take precedence over what the eighteenth century called the Rights of Man." - Aldous Huxley, Brave New World Revisited

"If I have seen that from an ethical point of view I am just one person among the many in my society, and my interests are no more important, from the point of view of the whole, than the similar interests of others within my society, I am ready to see that, from a still larger point of view, my society is just one among other societies, and the interests of members of my society are no more important, from that larger perspective, than the similar interests of members of other societies… Taking the impartial element in ethical reasoning to its logical conclusion means, first, accepting that we ought to have equal concern for all human beings." - Peter Albert David Singer


Ethics is defined as:

A set of principles of right conduct.

Motivation based on ideas of right and wrong.

The philosophical study of moral values and rules.

The study of the general nature of morals and of the specific moral choices to be made by a individual; moral philosophy.

The science of human duty; the body of rules of duty drawn from this science; a particular system of principles and rules concerting duty, whether true or false; rules of practice in regard to a single class of human actions; as, political or social ethics.


Fundamental moral issues, such as peace, social justice, the healing of the sick and the alleviation of poverty, are traditionally the core values of the followers of Jesus. The espousal of these issues may be considered by some as a political platform statement. It is a political platform statement in that a honest and truthful soul that intends to follow the path laid down by Jesus will comply politically with tradition core values taught by Jesus.

The rightful role of men who faithfully follow Jesus' path is to boldly stand up and follow the moral path of Jesus' words which proclaim that all shall be given mercy and justice, that all life is sacred - as all life is animated by the breath of God, that peace will reign on Earth when all men learn to live compassion, that men stand in stewardship of God's creation, that a man experiences empathy and gratitude for his life and express' that gratitude as compassion for his neighbor who he treats as he wishes to be treated - "his neighbor" includes the family next door, the family in the nation next door, the family on the other side of the Earth as well as the hummingbirds, the opossums, the racoons, the coyotes, the dove and the hawk.


morality versus obedience

rules of conduct

"The need of adhering inflexibly to general rules of conduct is plain. Even the qualifications to rules must be drawn according to general rules of conduct. An "exception" to a rule of conduct must not be capricious, but itself capable of being stated as a rule, capable of being made part of a rule, of being embodied in a rule. The great principle that David Hume discovered and framed was that, while conduct should be judged by its "utility," that is, by its consequences, by its tendency to promote happiness and well-being, it is not specific acts that should be so judged, but general rules of conduct. " - Henry Hazlitt

"It seems at first sight a very rational way of testing any proposed rule of conduct is to ask - How will it work? Taking men as we know them, and institutions as they are, what will result from carrying such a theory into practice? This very common-sense style of inquiry is that by which most opinions on morals and politics are formed. People consider of any system, whether it seems feasible, whether it will square with this or the other social arrangement, whether it fits what they see of human nature. They have got certain notions of what man is, and what society must be; and their verdict on any ethical doctrine depends upon its accordance or discordance with these.

If moral systems are adopted or condemned, because of their consistency or inconsistency, with what we know of men and things, then it is taken for granted that men and things will ever be as they are. And yet we know human nature to be infinitely variable.

Unable as the imperfect man may be to fulfil the perfect law, there is no other law for him. One right course only is open; and he must either follow that or take the consequences. The conditions of existence will not bend before his perversity; nor relax in consideration of his weakness. Neither, when they are broken, may any exception from penalties be hoped for.

Confounded by the multiplied and ever-new aspects of human affairs, it is not perhaps surprising that men should fail duly to recognise the systematic character of the Divine moral law. Yet in the moral as in the material world, accumulated evidence is gradually generating the conviction, that events are wrought out in a certain inevitable way by unchanging forces. In all ages there has been some glimmering perception of this truth; and experience is ever giving to that perception increased distinctness. Indeed even now all men do, in one mode or other, testify of such a faith. Every known creed is an assertion of it.

What are the moral codes of the Mahometan, the Brahman, the Buddhist, but so many acknowledgments of the inseparable connection between conduct and its results?

Do they not all say you shall not do this, and this, because they will produce evil; and you shall do that and that, because they will produce good? We imply such a faith, too, in our every day conversations; in our maxims and precepts, in our education of children, in our advice to friends. In judging men and things we instinctively refer them to some standard of ascertained principles. We predict good or evil of this or the other scheme, because of its accordance or discordance with certain perceived social laws of life.

Surely, then, if all believe in the persistency of these secondary laws, much more should they believe in the persistency of those primary ones, which underlie human existence, and out of which our every day truths grow. Either society has laws, or it has not. If it has not, there can be no order, no certainty, no system in its phenomena. If it has, then are they like the other laws of the universe - sure, inflexible, ever active, and having no exceptions.

How infinitely important is it, that we should ascertain what these laws are; and having ascertained, implicitly obey them! If they really exist, then only by submission to them can anything permanently succeed. Just in so far as it complies with the principles of moral equilibrium can it stand. Our social edifice may be constructed with all possible labour and ingenuity, and be strongly cramped together with cunningly-devised enactments, but if there be no rectitude in its component parts—if it is not built on upright principles, it will assuredly tumble to pieces. As well might we seek to light a fire with ice, feed cattle on stones, hang our hats on cobwebs, or otherwise disregard the physical laws of the world, as go contrary to its equally imperative ethical laws.

Yes, but there are exceptions, say you. We cannot always be strictly guided by abstract principles. Prudential considerations must have some weight. It is necessary to use a little policy.

Very specious, no doubt, are your reasons for advocating this or the other exception. But rest satisfied that they are not more complete impossibilities than are your proposed exceptions, which similarly conflict with the essential social laws of life.

One breach of moral law leaves a gap for numberless subsequent trespasses. If the first false move has been taken with seeming impunity, it will inevitably be followed by others. Schoolboy promises of—"only this once" are not to be believed. Make a hole through a principle to admit a solitary exception, and, on one pretence or other, so many other exceptions will by and by be thrust through after it, as to render the principle utterly good-for-nothing. In fact, if its consequences are closely traced, this same plea for licence in special cases turns out to be the source of nearly all the evils that afflict us. Almost every wrong doing is excused by the evil doer on this ground. The evil doer confesses his act is at variance with the moral law, which he admits to be, and in some sort believes to be, the best guide. The evil doer thinks, however, that his interest requires him now and then to make exceptions.

All men do this; and see the result.

The evil doer is laying claim to a perfect knowledge of man, of society, of institutions, of events, of all the complex, ever-varying phenomena of human existence; and to a grasp of mind that can infer from these how things will go in the future. In short, he is assuming that omniscience, which is requisite for the successful carrying out of such a system. Any departure from principle to escape some anticipated evil, is a return to the proved errors of expediency. And it is yet further enforced by the reflection, that to think we can better ourselves by deserting the road marked out for us, is an impious assumption of more than divine omniscience.

If the foolishness of such conduct needs illustrating by facts, there are plenty at hand. The constant failure of schemes devised without consulting ethical principles has been already exemplified. Let us now, however, take a few cases specially applying to the present point - cases in which benefit has been sought by going in palpable opposition to those principles - cases in which men, dissatisfied with the road whose finger-post declares that "Honesty is the best policy," have diverged into the byways of injustice, in the hope of more readily attaining their ends.

The enslavement of the negroes serves as a good example. Nothing could have seemed more conclusive than the reasoning of unscrupulous colonists on this matter. Here were rich soils, a splendid climate, and a large market for the sale of produce. Now, could but a sufficiency of labourers be imported and reduced to servitude, what profit they would bring to their possessors! Maintained at a cheap rate; made to work hard, and to keep long at it, what a surplus would they not create! Here was a mine of wealth! Well: the planters acted out their thought - did that which, although it might not be just, was apparently "the best policy," so far as they were concerned.

Their golden visions have been far from realized however.

Slave countries are comparatively poverty-stricken all over the Earth. The southern states of America are far behind their northern neighbours in prosperity—are in process of abandoning slavery one after another, in consequence of its ruinous results. Somehow the scheme has not answered as was expected. Though worked in some cases sixteen hours out of the twenty-four; though supported on "a pint of flour and one salt herring per day;" though kept to his work by whips, yet did not the slave bring to his owner the large profit calculated upon. Indeed it has turned out that, under like circumstances, free labour is much cheaper. And then, besides the disappointment, there came results that were never looked for. Slavery brought in its train the multiplied curses of a diseased social state; a reign of mutual hatred and terror; of universal demoralization; of sin-begotten recklessness; of extravagant expenditure; of bad cultivation, exhausted soils, mortgaged estates, bankruptcy, beggary. After all, the moral law would have been the safest guide.

Let us remember also, the failure of those attempts to profit at the expense of our American colonies; and the disastrous results to which they led. Our governors thought it would be highly beneficial to the mother country, if the colonies were constrained to become her customers; and in pursuance of this conclusion, not only prohibited the settlers from purchasing certain goods from any other country than England, but actually denied them the right to make those goods for themselves! As usual the manœuvre proved worse than abortive. Nay, indeed, that outlay was wholly thrown away, and worse than thrown away; for it turns out that artificial trades so obtained entail loss upon both parties. Then too came the punishment, the resistance of the settlers, the war of independence, and the hundred and odd millions added to our national burdens!

What an astounding illustration of the defeat of dishonesty by the eternal laws of right conduct we have in the history of the East India Company! Selfish, unscrupulous, worldly-wise in policy, and with unlimited force to back it, this oligarchy, year by year, perseveringly carried out its schemes of aggrandisement. It subjugated province upon province; it laid one prince after another under tribute; it made exorbitant demands upon adjacent rulers, and construed refusal into a pretext for aggression; it became sole proprietor of the land, claiming nearly one-half the produce as rent; and it entirely monopolized commerce: thus uniting in itself the character of conqueror, ruler, landowner, and merchant. With all these resources, what could it be but prosperous? From the spoils of victorious war, the rent of millions of acres, the tribute of dependent monarchs, the profits of an exclusive trade, what untold wealth must have poured in upon it! what revenues! what a bursting exchequer! Alas! the Company is some 50,000,000l. in debt.

These are but a few samples from a universal experience. If diligently traced, the results of abandoning the right to pursue the politic will uniformly be found to end thus. Men who are insane enough to think that they may safely violate the fundamental laws of right conduct, may read in such defeats and disasters their own fate. Let them but inquire, and they will find that each petty evil, each great catastrophe, is in some way or other a sequence of injustice.

Yet this commentary on the moral code - this history as we call it - men for ever read in vain! Poring with microscopic eye over the symbols in which it is written, they are heedless of the great facts expressed by them. Instead of collecting evidence bearing upon the all-important question - What are the laws that determine national success or failure, stability or revolution? - they gossip about state intrigues, sieges and battles, court scandal, the crimes of nobles, the quarrels of parties, the births, deaths, and marriages of kings, and other like trifles. Minutiæ, pettifogging details, the vanity and frippery of bygone times, the mere decorations of the web of existence, they examine, analyze, and learnedly descant upon; yet are blind to those stern realities which each age shrouds in its superficial tissue of events—those terrible truths which glare out upon us from the gloom of the past. From the successive strata of our historical deposits, they diligently gather all the highly-coloured fragments, pounce upon everything that is curious and sparkling, and chuckle like children over their glittering acquisitions; meanwhile the rich veins of wisdom that ramify amidst this worthless debris, lie utterly neglected.

But why all this laboured examination into the propriety, or impropriety, of making exceptions to an ascertained ethical law? The very question is absurd. For what does a man really mean by saying of a thing that it is "theoretically just," or "true in principle," or "abstractedly right"? Simply that it accords with what he, in some way or other, perceives to be the established arrangements of Divine moral law. When he admits that an act is "theoretically just," he admits it to be that which, in strict duty, should be done. By "true in principle," he means in harmony with the conduct decreed for us. The course which he calls "abstractedly right," he believes to be the appointed way to human happiness.

There is no escape.The expressions mean this, or they mean nothing.

Though told that such and such are the true roads to happiness, he opines that he knows shorter ones! To the Creator's silent admonishment - commit only moral acts; he replies that, all things considered, he thinks he can do better! This is the real infidelity; the true atheism: to doubt the foresight and efficiency of Divine moral law , and with infinite presumption to suppose a human judgment less fallible!

If there be any weight in the considerations above set forth, then, no matter how seemingly inexpedient, dangerous, injurious even, may be the course which morality points out as "abstractedly right," the highest wisdom is in perfect and fearless submission to the Divine moral law." - Herbert Spencer

"Our continual observations upon the conduct of others insensibly lead us to form to ourselves certain general rules concerning what is fit and proper either to be done or avoided. The regard to those general rules of conduct is what is properly called a sense of duty, a principle of the greatest consequence in human life, and the only principle by which the bulk of mankind are capable of directing their actions. Without this sacred regard to general rules, there is no man whose conduct can be much depended upon. It is this which constitutes the most essential difference between a man of principle and honor, and a worthless fellow. The one adheres on all occasions steadily and resolutely to his maxims, and preserves through the whole of his life one even tenor of conduct. The other acts variously and accidently, as humor, inclination, or interest chance to be uppermost. Upon the tolerable observance of these duties [ justice, truth, chastity, fidelity] depends the very existence of human society, which would crumble into nothing if mankind were not generally impressed with reverence for those important rules of conduct." - Adam Smith


moral compass

Chinese charater for morality

moral

there are two principles of moral action:

A moral action reduces suffering of Life.

An immoral action causes Life to suffer.

A moral gift creates a moral imperative of
a return of that gift under the rule of reciprocity.



"It is time to separate unchangeable morals from local manners." - Mary Wollstonecraft

"Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgment or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden accesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called "herd-poisoning." Like alcohol, herd-poison is an active, extraverted drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness." - Aldous Huxley, Brave New World Revisited

"Law and morality are two distinct systems. A system of law can be procedurally legitimate and at the same time rest on an immoral foundation." - H.L.A. Hart

"Socialization is not just a matter of morality; we are socialized to conform to many norms of behavior that do not fall under the heading of morality." - Theodore John Kaczynski

"We are born with a rudimentary moral sense, and as soon as we build on it with moral reasoning, the nature of moral reality forces us to some conclusions but not others. The human moral sense turns out to be an organ of considerable complexity, with quirks that reflect its evolutionary history and its neurobiological foundations. Two features of reality point any rational, self-preserving social agent in a moral direction. And they provide a benchmark for determining when the judgments of our moral sense are aligned with morality itself.

One is the prevalence of nonzero-sum games. In many arenas of life, two parties are objectively better off if they both act in a nonselfish way than if each of them acts selfishly. You and I are both better off if we share our surpluses, rescue each other's children in danger and refrain from shooting at each other, compared with hoarding our surpluses while they rot, letting the other's child drown while we file our nails or feuding like the Hatfields and McCoys. Granted, I might be a bit better off if I acted selfishly at your expense and you played the sucker, but the same is true for you with me, so if each of us tried for these advantages, we'd both end up worse off. Any neutral observer, and you and I if we could talk it over rationally, would have to conclude that the state we should aim for is the one in which we both are unselfish. These projections are not quirks of brain wiring, nor are they dictated by a supernatural power; they are in the nature of things.

The other external support for morality is a feature of rationality itself: that it cannot depend on the egocentric vantage point of the reasoner. If I appeal to you to do anything that affects me - to get off my foot, or tell me the time or not run me over with your car - then I can't do it in a way that privileges my interests over yours (say, retaining my right to run you over with my car) if I want you to take me seriously. Unless I am Galactic Overlord, I have to state my case in a way that would force me to treat you in kind. I can't act as if my interests are special just because I'm me and you're not, any more than I can persuade you that the spot I am standing on is a special place in the universe just because I happen to be standing on it." - Steven Pinker


Moral blind spot about passive harm

America and the Plague of ‘Moral Idiocy’


moral is defined as:

virtuous

arising from the conscience

a maxim of human social interaction

the sense of right and wrong

pertaining to the virtue of intentions and actions

a concisely expressed precept or general truth

relating to the duties and obligations as a human being to other human beings

conforming to standards of correct and just behavior

the lesson or principle contained in or taught by a fable, a story, or a life event

rules of conduct, especially of sexual conduct, with reference to standards of right and wrong
relating to the practice, manners, or conduct of humans as social beings in relation to each other.

Many people falsely judge others by their own personal rules of conduct which may or may not be standard within a social culture and which may or may not conform to the natural moral order.


yoda hulk


the world exists
evil is defined as suffering caused through selfishness
to develop the courage to stand up to evil one must get angry
one becomes morally strong by facing reality as it is
those that fail to face reality become immoral

Morning Star Athbhreith Athbheochan Kwisatz Haderach Druid

universality of moral maxims

A few moral themes seem to be universal - harm, fairness, community, authority and purity. Most people across the face of the Earth think it's bad to harm others and good to help them.

People have a sense of fairness: that one should reciprocate favors, reward benefactors and punish cheaters. They value loyalty to a group, sharing and solidarity among its members and conformity to its norms. They believe that it is right to defer to legitimate authorities and to respect people with high status. And they exalt purity, cleanliness and sanctity while loathing defilement, contamination and carnality.

For a moral maxim to be true it must have universality, which is to say that it must be disconnected from the particular physical details surrounding the proposition, and could be applied to any rational being.

First formulation of the categorical imperative:

"Act only according to that maxim whereby you can at the same time will that it should become a universal law." - Immanuel Kant

Second formulation of the categorical imperative:

"Act in such a way that you treat humanity, whether in your own person or in the person of any other, always at the same time as an end and never merely as a means to an end." - Immanuel Kant

Third formulation of the categorical imperative:

"Therefore, every rational being must so act as if he were through his maxim always a legislating member in the universal kingdom of ends." - Immanuel Kant
Examples of actions that can not become universal if a civilization is to continue to function:

Deception - If it is universally acceptable to lie, then no one would believe anyone and all truths would be assumed to be lies.

Theft - If it is universally acceptable to steal then there could be no ownership. Thus has the proposition logically negated itself.

Suicide - If it is universally acceptable to commit suicide when faced with the realization that life might not give you what you desire then it is likely most life would be taken as many human desires can not be naturally fulfilled.

The moral sense is as vulnerable to illusions as the other senses.

A corrupt moral sense confuses morality per se with purity, status and conformity.

A corrupt moral sense tends to reframe practical problems as moral crusades and thus see their solution in punitive aggression. A corrupt moral sense imposes taboos that make certain ideas indiscussible.

A corrupt moral sense is the result of falling into spiritual corruption.

Today in our world it seems that only those with a corrupt moral sense, those that are the most spiritually corrupt, are lifted up and put on a pedestal by corporatist propaganda machines - the almighty force of the "invisible hand".

"In my research on the role that emotions play in morality, I have found that acts of virtue, nobility and honor create feelings of moral elevation in those who witness them. When people feel morally elevated they tend to behave in an morally elevated way themselves and they admire the person that elevated them." - Jonathan Haidt

"It is a total waste of time, effort and tax dollars to even discuss an issue such as abortion because it is a personal issue and not one the government should be involved in. It is a moral issue that should be decided by the individual. Anything less amounts to legislated religion." - Tony R. Elliot

"The fact is that traditional morality has practical authority, independent of whether God exists or not and whether or not we know God's will. Traditional rules of conduct emerge over years, centuries and millenniums through a process of trial and error."- Jonah Goldberg*


Native American Indian Traditional Code of Ethics

Each morning upon rising, and each evening before sleeping, give thanks for the life within you and for all life, for the good things the Creator and Sustainer has given you and for the opportunity to grow a little more each day. Consider your thoughts and actions of the past day and seek for the courage and strength to be a better person on this day. Seek for things that will benefit everyone.

Respect means "To feel or show honor or esteem for someone or something; to consider the well being of, or to treat someone or somethin with deference or courtesy".

Showing respect is a basic law of life:

Be truthful at all times, and under all conditions.

Observe moderation and balance in all things.

Treat every person from the tiniest child to the oldest elder with respect at all times.

Proper respect should be given to Elders, Parents, Teachers, and Community Leaders.

Avoid hurting another's heart as you would avoid a deadly poison.

Do not speak unless invited to do so at gatherings where Elders are present.

Never speak about others in a negative way, whether they are present or not.

Never interrupt or walk between people who are conversing.

Touch nothing that belongs to someone else (especially Sacred Objects) without permission.

Respect the privacy of every person, never intrude on a person's quiet moment or personal space.

Speak in a soft voice, especially when you are in the presence of Elders, strangers or others to whom proper respect is due.

The hurt of one is the hurt of all, the honor of one is the honor of all.

Treat the earth and all of her aspects as your mother.

Show deep respect for the beliefs and religion of others.

Do nothing to pollute our Mother, rise up with wisdom to defend her.

Show deep respect for the mineral world, the plant world, and the animal world.

Know those things that lead to your well-being, and those things that lead to your destruction.

Listen with courtesy to what others say, even if you feel that what they are saying is worthless. Listen with your heart.

Respect the wisdom of the people in council. Once you give an idea to a council meeting it no longer belongs to you. It belongs to the people. Respect demands that you listen intently to the ideas of others in council and that you do not insist that your idea prevail. Indeed you should freely support the ideas of others if they are true and good, even if those ideas ideas are quite different from the ones you have contributed. The clash of ideas brings forth the Spark of Truth.

Once a council has decided something in unity, respect demands that no one speak secretly against what has been decided. If the council has made an error, that error will become apparent to everyone in its own time.

Always treat your guests with honor and consideration. Give of your best food, your best blankets, the best part of your house, and your best service to your guests.

Receive strangers and outsiders with a loving heart and as members of the human family.

All the races and tribes in the world are like the different colored flowers of one meadow. All are beautiful. As children of the Creator and Sustainer they must all be respected.

To serve others, to be of some use to family, community, nation, and the world is one of the main purposes for which human beings have been created. Do not fill yourself with your own affairs and forget your most important talks. True happiness comes only to those who dedicate their lives to the service of others.

Listen to and follow the guidance given to your heart. Expect guidance to come in many forms; in prayer, in dreams, in times of quiet solitude, and in the words and deeds of wise Elders and friends.



Brahman

Brahman is Supreme Reality
unborn and unchanging
Paramarthika Satyam
"Absolute Truth"
the True Self
pure consciousness

Brahman is the Soul


Consciousness is not a property of Brahman but its very nature.

"Brahman" is:

Satyam - "the true reality, which, however, is not the empirical one"

Jñãnam - "knowledge which, however, is not split into the subject and the object"

Anantam - "boundless or infinite"

Everything else, all physical manifestations are Maya.

Brahman is the Self-Existent, Absolute and the Imperishable Truth - Satchidananda, Infinite Truth, Infinite Consciousness and Infinite Bliss.

Brahman is free from any kind of differences or differentiation.

Brahman does not have any sajatiya (homogeneous) differentiation because there is no second Brahman. It does not have any vijatiya (heterogeneous) differentiation because there is nothing in supreme reality existing other than Brahman. It has neither svagata (internal) differences, because Brahman is itself homogeneous.

As Brahman is indescribable it is often described as neti neti, "not this, not this" since Brahman cannot be correctly described as this or that.
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This web site is not a commercial web site and is presented for educational purposes only.





This website defines a new perspective with which to engage reality to which its author adheres. The author feels that the falsification of reality outside personal experience has created a populace unable to discern propaganda from reality and that this has been done purposefully by an international corporate cartel through their agents who wish to foist a corrupt version of reality on the human race. Religious intolerance occurs when any group refuses to tolerate religious practices, religious beliefs or persons due to their religious ideology. This web site marks the founding of a system of philosophy named The Truth of the Way of Life - a rational gnostic mystery religion based on reason which requires no leap of faith, accepts no tithes, has no supreme leader, no church buildings and in which each and every individual is encouraged to develop a personal relation with the Creator and Sustainer through the pursuit of the knowledge of reality in the hope of curing the spiritual corruption that has enveloped the human spirit. The tenets of The Truth of the Way of Life are spelled out in detail on this web site by the author. Violent acts against individuals due to their religious beliefs in America is considered a “hate crime."

This web site in no way condones violence. To the contrary the intent here is to reduce the violence that is already occurring due to the international corporate cartels desire to control the human race. The international corporate cartel already controls the world central banking system, mass media worldwide, the global industrial military entertainment complex and is responsible for the collapse of morals, the elevation of self-centered behavior and the destruction of global ecosystems. Civilization is based on cooperation. Cooperation does not occur at the point of a gun.

American social mores and values have declined precipitously over the last century as the corrupt international cartel has garnered more and more power. This power rests in the ability to deceive the populace in general through mass media by pressing emotional buttons which have been preprogrammed into the population through prior mass media psychological operations. The results have been the destruction of the family and the destruction of social structures that do not adhere to the corrupt international elites vision of a perfect world. Through distraction and coercion the direction of thought of the bulk of the population has been directed toward solutions proposed by the corrupt international elite that further consolidates their power and which further their purposes.

All views and opinions presented on this web site are the views and opinions of individual human men and women that, through their writings, showed the capacity for intelligent, reasonable, rational, insightful and unpopular thought. All factual information presented on this web site is believed to be true and accurate and is presented as originally presented in print media which may or may not have originally presented the facts truthfully. Opinion and thoughts have been adapted, edited, corrected, redacted, combined, added to, re-edited and re-corrected as nearly all opinion and thought has been throughout time but has been done so in the spirit of the original writer with the intent of making his or her thoughts and opinions clearer and relevant to the reader in the present time.


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