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The Main Way of The Guidances

Overview

As more fully explained in the introductory section, The Guidances of Contemporary Humanism is one of a set of writings dedicated to delineating and elaborating the moral ethics, principles, and tenets of contemporary humanism as interpreted by the Founder, Alvan Azinna Chibuzo Ikoku.

Creation of The Guidances

The Guidances are a single constituted corpus conceived, drafted, written and published by its sole author, namely, the Founder, Alvan Azinna Chibuzo Ikoku.

Distribution and Publication

— The Founder has agreed to have The Ikoku Philanthropies and The Ikoku Foundations — through their partnership at The Ikoku Center — make accessible and available here below for perusal and study The Guidances of Contemporary Humanism as written, published and periodically revised by the Founder. Distribution of The Guidances shall currently be limited to this dedicated space and site, and any further distribution or reproduction of The Guidances (other than noncommercial citation) is strictly prohibited. Since The Guidances’ copyright and any attendant real and intellectual property rights are owned solely by Alvan Azinna Chibuzo Ikoku, licenses and other permissions are to be granted solely by this Founder by separate and express written instrument signed and sealed.

Etymologies

— The Guidances are also conceptually developed via the transliteration of an alternate Igbo title for the corpus, Ndu Uzo Mmadu (The Guide of the Way of Humanity). In the Igbo language, the words ndu (guide), uzo (way, path, road, door) and mmadu (humanity, human being, human, person, individual) are able to simultaneously signify the singular, countable plural and uncountable plural meanings and permutations of the nouns. Such economy and resonance is repeatedly employed by The Guidances, in both title and text, and asks of the audience a hermeneutics that is both attentive and supple, adept at discerning and retaining connotations of significant range and scope during a listening, reading, or viewing.

— Etymologies provide one means of elucidating what amounts to the praxes of polyvalence, essential to The Guidances’ conceptionproduction, and interpretation. The above requirements for suppleness of interpretation are made across not only English and Igbo etymologies, but also semantic roots connecting to Arabic, French, German, Greek, Latin Portuguese, Spanish and Yoruba languages. For this reason, further etymological detail and information are provided throughout The Ikoku Center’s display of The Guidances for perusal and study.

Form and Structure

— The framing strucuture of The Guidances is a hybrid of the architectural, musical,  poetic, philosophical and scholarly text, and so aesthetic, epistemological and hermeneutic principles from these four disciplines govern the conception and creation of The Guidances’ text and corpora. For instance, the Igbo attention to duality or twoness dictates The Guidances’ rigorous and germinating self-constraint to use and multiplication of 11s as well as its serial unfolding via diptychs that are multiply connected. Also of importance are elements of meaning, poetics and structure that derive from and refract insights tightly associated with methodoligical praxis honed in the scholarly domains of the humanities, particularly, history, literature, philosophy and theology.

Its Table of Contents

— The Guidances of Contemporary Humanism shall take a particular form and offer to all who would read them 11 sets of propositions, followed by 11 practices and 11 studies, which are as follows:

Preamble of The Guidances
The Preamble of The Guidances of Contemporary Humanism
First Set of Propositions
The First Set of Propositions — Pertaining to Sacred Humanity
Second Set of Propositions
The Second Set of Propositions — Pertaining to the Cognitions
Third Set of Propositions
The Third Set of Propositions — Pertaining to the Integrities
Fourth Set of Propositions
The Fourth Set of Propositions — Pertaining to the Autonomies
Fifth Set of Propositions
The Fifth Set of Propositions — Pertaining to the Dignities
Sixth Set of Propositions
The Sixth Set of Propositions — Pertaining to the Equanimities
Seventh Set of Propositions
The Seventh Set of Propositions — Pertaining to the Inquiries
Eighth Set of Propositions
The Eighth Set of Propositions — Pertaining to the Liberties
Ninth Set of Propositions
The Ninth Set of Propositions — Pertaining to the Communities
Tenth Set of Propositions
The Tenth Set of Propositions — Pertaining to the Polities
Eleventh Set of Propositions
The Eleventh Set of Propositions — Pertaining to the Recognitions
Set of Practices
The Set of Practices — Pertaining to the Sanctities and States
Set of Studies
The Set of Studies — Pertaining to the Disciplines

Fulani Village, Ejiba, Nigeria, December 2016 (Lenny Miles)

Verses of The Main Way

Overview

Along with the above key principles, the Policy on Independence and Freedoms requires your adherence to correlative freedoms and liberties delineated below.

0 — The Way

Prelude

0 — The Preamble

— A | Nature of Knowledge

— We begin by acknowledging what we have come to know — from culture and history and from practice and studies in each subject, field, discipline, and profession, including religion — namely, that knowledge of beings and the environs is continually surpassed by what we learn we do not know. This nature of knowledge is all the more so when it is concerned with the creation of beings and the environs, including the physical and spiritual intent, the physical and spiritual manifestation, the physical and spiritual meaning, and the physical and spiritual purpose such creation entails. In this nature we are certain; however persistently we seek such knowledge.

— B | Nature of Acceptance and Respect

— What follows from the above is the nature of humility, acceptance, and respect. For honoring knowledge gained, knowledge yet to be gained, as well as the unknown and unknowable, especially where creation is concerned, requires a moral and ethical acceptance of and further respect of creations as being sacred as-is — that is, as born of and imbued with the physical and spiritual intent, physical and spiritual manifestation, physical and spiritual meaning, and physical and spiritual purpose such creation entails, aspects of which we may come to know, but never completely or entirely.

— C | Nature of Worship

— What follows, therefore, is the nature of worship. For the essential work of religion and spirituality, including belief, must thus be to begin, continue, and fulfill the perennially given tasks of acknowledging, accepting, and respecting the sacredness of human beings, as-is — as born of and imbued with a physical and spiritual intent, manifestation, meaning, and purpose that surpasses our knowing yet warrants our reverence and veneration.

— D | Nature of Practice and Study

— What also follows from the above is the nature of practice and study. For, despite the limits of knowledge, the tasks of acknowledging, accepting, and respecting the sacredness of beings, as-is, require us to seek to further study such sacredness, and to also commit daily to each other via perennially given tasks that constitute a practice, both of which when done genuinely and dutifully do much to honor and recognize ourselves and our environs as sacred, as-is — as bearing and imbued with humanity, and worthy of a common, just and shared future.

— E | Nature of the Guidances

— Accepting the above, the nature of guidance as it pertains to the sacred creation of beings and the environs, as-is, must be, first, to propose and also to provide, the second being the provision of a meaningful moral and ethical basis for ensuring the care, equanimity, recognition, respect, sanctity, sovereignty and spiritual or theological wholeness of human beings in contemporary society.

And thus any such guidance should help propose, practice as well as teach and offer to others what we may call a contemporary humanism — namely, the moral ethics, principles, and tenets of autonomy, community, dignity, equality, recognition, reciprocity, respect and thus equanimity and humane co-existence — each of which is to be grounded in inquiry and study, practice and work, reflection and elucidation, epiphany and revelation.

And so The Guidances of Contemporary Humanism shall take a particular form and offer to all who would read them 9 sets of 11 propositions, followed by 11 practices and 11 studies, which are as follows:

First Set of Propositions
The First Set of Propositions — Pertaining to Sacred Humanity
Second Set of Propositions
The Second Set of Propositions — Pertaining to the Inquiries
Third Set of Propositions
The Third Set of Propositions — Pertaining to the Cognitions
Fourth Set of Propositions
The Fourth Set of Propositions — Pertaining to the Integrities
Fifth Set of Propositions
The Fifth Set of Propositions — Pertaining to the Autonomies
Sixth Set of Propositions
The Sixth Set of Propositions — Pertaining to the Dignities
Seventh Set of Propositions
The Seventh Set of Propositions — Pertaining to the Equanimities
Eighth Set of Propositions
The Eighth Set of Propositions — Pertaining to the Liberties
Ninth Set of Propositions
The Ninth Set of Propositions — Pertaining to the Recognitions
Set of Practices
The Set of Practices — Pertaining to the Sanctities and States
Set of Studies
The Set of Studies — Pertaining to the Disciplines

Interlude

0 — The Propositions

Along with the above key principles, the Policy on Independence and Freedoms requires your adherence to correlative freedoms and liberties delineated below.

I — Propositions | Sacred Humanity

— A | Being Created, Being Sacred

— We begin again,
keeping in view
what has come to us above
through knowledge that human beings
— including a self and an other,
a body, mind and spirit
and what surrounds each of them
and all of them as well
— are in themselves sacred.
For their existence is not separable
from the physical and spiritual
intent and manifestation,
as well as meaning and purpose
of their initial and continued creation.
And as we have seen above in The Preamble,
awareness of the continually perennial
and perpetual limits of knowledge,
both that gained and to be attained,
requires humility in this regard
and thus acceptance of a human being
as sacred as-is.

— B | On Cognition Being Sacred

— Who then
in view of the above
may not eventually come to see
that the cognition of human beings
— including the awakening of cognition
and the continuation of that cognition
— is in itself sacred.
For to be and act
as cognizant
of a self and an other,
of a body, mind and spirit
and what surrounds each of them
and all of them as well,
and to also feel
the abyss
and anesthesia
of cognition’s negation,
is not separable from a human being
and thus knowledge
of sacred existence as-is.

— C | On Integrity Being Sacred

— And who also
in view of the above
may not also come to see
that the integrity of human beings
— including the search for integrity
and the continuation of that integrity
— is in itself sacred.
For the communion and distinction
between a self and an other,
a body, mind and spirit
and what surrounds each of them
and all of them as well,
as well as the intrusion or dissolution
of any of these parts
via integrity’s dissipation,
are not separable from a human being
and thus connection
with sacred existence as-is.

— D | On Dignity Being Sacred

— And who further
in view of the above
may not also come to see
that the dignity of human beings
— including the quest for dignity
and the continuation of such dignity
— is in itself sacred.
For the pain
and suffering to be endured
of dignity’s diminishment
or absence,
as known via a self and an other,
a body, mind and spirit
and what surrounds each of them, too,
as well as all of them as well,
is not separable from a human being
and thus due
and worthy valuation
of sacred existence as-is.

— E | On Autonomy Being Sacred

— And who as well
in view of the above
may not also come to see
that the autonomy of human beings
— including the request for autonomy
and the continuation of that autonomy
— is in itself sacred.
For the possibility of any action or intent
to be good and moral,
ethical and just
rests on its approach to human beings
as ends to no other purposes
than their sacred selves.
And once such autonomy is attained or provided,
felt or enjoyed,
experienced or lived,
who does not also see
that respect for autonomy of each human being
— including the request for respect
and the continuation of that respect
— becomes in itself sacred.
For to live
as the end
of what is good and moral,
as well as ethical and just,
or to instead endure being burdened
as mere means
for the delivery of such good or justice,
is not separable from a human being
and thus ethics that is commensurate
with sacred existence as-is.

— F | On Ensuing Equanimity

— And who now
does not come to apprehend
that the equanimity of human beings
— including the seeking of equanimity
and the continuation of that equanimity
— which is to be attended to periodically,
daily at best,
by the way delineated for us above
as well as below
— thus becomes in itself sacred.
For to have a self and an other,
a body, mind and spirit
and what surrounds each of them, too,
and all of them as well
be or become
in equilibrium
and equanimity
and tranquility,
or to instead undergo the disturbance
of their dislocation from that state,
is not separable from a human being
and thus their peace and alignment
with sacred existence as-is.

— G | On Inquiry Being Sacred

— And who then
does not eventually come to see
that by the way delineated above
as well as below
the inquiry of human beings
into the body, mind and spirit
and what surrounds each of them, too,
and all of them as well
— including the conception of inquiry
and the continuation of that inquiry
— becomes in itself sacred.
For to learn and teach
and further understand,
or to instead dwell in the blank darknesses
any ignorance accords,
are not separable from a human being
and thus the insights of approximation
with sacred existence as-is.

— H | On Liberty Being Sacred

— And who also
does eventually come to see
that by the way delineated above
and also below
the liberty of human beings
— including the struggle for liberty
and the continuation of that liberty
— becomes in itself sacred.
For obtaining the freedoms
of a self and an other,
a body, mind and spirit
and what surrounds each of them
and all of them asl well,
or to undergo
the agitation and despair
of receiving their infringement instead,
are not separable from a human being
and thus the substances of enjoyment
of sacred existence as-is.

— I | On Community Being Sacred

— And who further
does not eventually come to see
that by the way delineated above
and also below
the community and polity of human beings
with each and every other
— including the work for community and polity and
the continuation of community and polity
— become in themselves sacred,
but also stable and humane,
as well as ethical and just.
For community and polity founded
on what becomes by the ways delineated
an ethical form of reciprocity,
or the alienation and exile
of instituting and inhabiting
a community’s or polity’s abuse and failure,
are not separable from a human being
and thus the benefits of participation
in sacred existence as-is.

— J | On Recognition Being Sacred

— And who as well
does not eventually come to see
that by the way delineated above
and also below
the recognition of human beings
— including the attainment of recognition
and the continuation of that recognition
— becomes in itself sacred,
but also full and humane,
as well as ethical and just.
For to have a self and an other,
a body, mind and spirit
and what surrounds each of them
and all of them as well
fully recognized by fellow beings,
or to instead suffer
their reification
and their erasure
via humanity’s withholding,
are not separable from a human being
and thus the fulfilling affirmation
of sacred existence as-is.

— K | On Resulting Common Humanness

— And so who does not now
more fully comprehend
that eventually as well as continually,
by way and in view of all the above,
a common humanness becomes known
to our selves and our others
as a sacred humanity
— just as well as shared,
commensurate as well as humane,
worthy of our initial
and continued creation
and the physical and spiritual
intent and manifestation,
and meaning and purpose it entails.
For it is by such common beholding
and respectful consideration
that we, as human beings,
attain and extend,
inherit and provide
the sense and substance
of an ethical humankindness
and the belonging by which we
are and may remain
in sacred harmony.

II — Propositions | The Cognitions

— A | On Cognition as Essential

— We continue by knowing now, after The Preamble and First Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the cognitions of each and every human being, with cognopoesis to be directed not only to a cognos, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Cognitions of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of consciousness. For it is by the conscious cognitions that human beings may become aware of, apprehend and awaken as well as align their selves and relations with the sanctity of existence as-is.

— C | On Cognitions of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of the body. For it is by the corporal cognitions that human beings may sense, perceive and apperceive as well as align their selves and relations with the sanctity of existence as-is.

— D | On Cognitions of Emotion

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of emotion. For it is by the affecting cognitions that human beings may feel, emote and move as well as align their selves and relations with the sanctity of existence as-is.

— E | On Cognitions of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through cognitions of rememberance. For it is by the remembering cognitions that human beings may retain, recall and relate as well as align their selves and relations with the sanctity of nexistence as-is.

— F | On Cognitions of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through cognitions of thought. For it is by the thinking cognitions that human beings may conceive, believe and contemplate as well as align their selves and relations with the sanctity of existence as-is.

— G | On Cognitions of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of reason. For it is by the reasoning cognitions that human beings may question, analyze and deduce as well as align their selves and relations with the sanctity of existence as-is.

— H | On Cognitions of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of imagination. For it is by the imagining cognitions that human beings may recreate, represent and transport as well as align their selves and relations with the sanctity of existence as-is.

— I | On Cognitions of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of the will. For it is by the willing cognitions that human beings may choose, effect and respect as well as align their selves and relations with the sanctity of existence as-is.

— J | On Cognitions of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through cognitions of conscience. For it is by the moral cognitions that human beings may discern, deliberate and judge as well as align their selves and relations with the sanctity of existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the cognitions, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

III — Propositions | The Integrities

— A | On Integrity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the integrities of each and every human being, with their homeopoesis and heteropoesis to be directed not only to an integris, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Integrities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of consciousness. For it is by conscious-making integrities — those metapoetic in nature — that human beings may become aware as well as cognizant of what is holistic, intrinsic and aligned with their sacred existence as-is.

— C | On Integrities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of the body. For it is by body-making integrities — those physiopoetic in nature — that human beings may become perceptive as well as sensitive to what is holistic, intrinsic and aligned with their sacred existence as-is.

— D | On Integrities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of emotions. For it is by affect-making integrities — those emopoetic in nature — that human beings may become emotive as well as empathetic to what is holistic, intrinsic and aligned with their sacred existence as-is.

— E | On Integrities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of remembrance. For it is by memory-making integrities — those memopoetic in nature — that human beings may become informed as well as unforgetful of what is holistic, intrinsic and aligned with their sacred existence as-is.

— F | On Integrities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through integrities of thought. For it is by thought-making integrities — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is holistic, intrinsic and aligned with their sacred existence as-is.

— G | On Integrities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of reason. For it is by reason-making integrities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is holistic, intrinsic and aligned with their sacred existence as-is.

— H | On Integrities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of imagination. For it is by vision-making integrities — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is holistic, intrinsic and aligned with their sacred existence as-is.

— I | On Integrities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of the will. For it is by will-sustaining integrities — those volitiopoetic in nature — that human beings may become ends as well as effectors of what is holistic, intrinsic and aligned with their sacred existence as-is.

— J | On Integrities of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through integrities of conscience. For it is by ethics-making integrities — those ethopoetic in nature — that human beings become deliberators as well as judges of what is holistic, intrinsic and aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the integrities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

IV — Propositions | The Dignities

— A | On Dignity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the dignities of each and every human being, with dignipoesis to be directed not only to a dignis, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Dignities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of consciousness. For it is by conscious-making dignities — those metapoetic in nature — that human beings become aware as well as cognizant of what is buried then awakened, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— C | On Dignities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through integrities of the body. For it is by body-making dignities — those physiopoetic in nature — that human beings become perceptive as well as sensitive to what is enfeebled then enabled, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— D | On Dignities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of emotions. For it is by affect-making dignities — those emopoetic in nature — that human beings may become emotive as well as empathetic to what is inured to then felt, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— E | On Dignities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through dignities of remembrance. For it is by memory-making dignities — those memopoetic in nature — that human beings may become informed as well as unforgetful of what is erased then remembered, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— F | On Dignities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through dignities of thought. For it is by thought-making dignities — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is undefined then understood, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— G | On Dignities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of reason. For it is by reason-making dignities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is conjectured then derived, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— H | On Dignities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of imagination. For it is by vision-making dignities — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is unforeseeable then envisioned, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— I | On Dignities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of the will. For it is by will-sustaining dignities — those volitiopoetic in nature — that human beings may become ends as well as effectors of what is warded then empowered, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— J | On Dignities of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through dignities of conscience. For it is by ethics-making dignities — those ethopoetic in nature — that human beings may become deliberators as well as judges of what is merely normed then valued, worthy of their sense of personhood and life as well as aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the dignities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

V — Propositions | The Autonomies

— A | On Autonomy as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the autonomies of each and every human being, with autopoesis to be directed not only to an autos, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Autonomies of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of consciousness. For it is by conscious-making autonomies — those metapoetic in nature — that human beings may become aware as well as cognizant of what is awakened, self-possessed and freed as well as aligned with their sacred existence as-is.

— C | On Autonomies of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of the body. For it is by body-making autonomies — those physiopoetic in nature — that human beings may become perceptive as well as sensitive to what is enabled, self-possessed and freed as well as aligned with their sacred existence as-is.

— D | On Autonomies of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of emotions. For it is by affect-making autonomies — those emopoetic in nature — that human beings become emotive as well as empathetic to what is felt, self-possessed and freed as well as aligned with their sacred existence as-is.

— E | On Autonomies of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through autonomies of remembrance. For it is by memory-making autonomies — those memopoetic in nature — that human beings become informed as well as unforgetful of what is remembered, self-possessed and freed as well as aligned with their sacred existence as-is.

— F | On Autonomies of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through autonomies of thought. For it is by thought-making autonomies — those ideopoetic in nature — that human beings may become conceivers as well as believers of what is thought, self-possessed and freed as well as aligned with their sacred existence as-is.

— G | On Autonomies of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of reason. For it is by reason-making autonomies — those ratiopoetic in nature — that human beings may become examiners as well as deducers of what is reasoned, self-possessed and freed as well as aligned with their sacred existence as-is.

— H | On Autonomies of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of imagination. For it is by vision-making autonomies — those visiopoetic in nature — that human beings may become remakers as well as depictors of what is envisioned, self-possessed and freed as well as aligned with their sacred existence as-is.

— I | On Autonomies of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of the will. For it is by will-sustaining autonomies — those volitiopoetic — that human beings may become ends as well as effectors of what is capacitated, self-possessed and freed as well as aligned with their sacred existence as-is.

— J | On Autonomies of Conscience

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through autonomies of conscience. For it is by ethics-making autonomies that human beings may become deliberators as well as judges of what is valued, self-possessed and freed as well as aligned with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the autonomies, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VI — Propositions | The Equanimities

— A | On Equanimity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and thus sacred humanity and its understanding, needing to be and remain respected and respectful, is sought after, certainly, but also attained and sustained through the equanimities of each and every human being, with equipoesis to be directed not only to an equis, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Equanimities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Equanimities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Equanimities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Equanimities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Equanimities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Equanimities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Equanimities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Equanimities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Equanimities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VII — Propositions | The Inquiries

— A | On Inquiry as Essential

— We continue by knowing now,
after The Preamble and Prior Propositions,
that the humanity of human beings
is to be respected and reciprocated
as well as sought and understood
— all humbly so —
and where equanimity of human beings
— including the self and an other,
a body, mind, and spirit
and what surrounds them —
is to be attained then reattained
and further sought and understood,
our relations with each other
are to be primarily
ecumenical and spiritual,
as well as scholastic and theological.

 

— And thus sacred humanity and its understanding,
needing to be and remain
respected and respectful,
ecumenical and spiritual,
scholastic and theological,
is sought after, certainly,
but also attained and sustained
through the inquiries of each and every human being,
with gnopoesis to be directed
not only to a gnos,
or to an allopoesis
that is in many ways normally
our polylectical goal,
but also toward providing
a common humanness that is full,
commensurate and just,
and so worthy of our initial
and continued creation
and the physical and spiritual
intent and manifestation,
as well as meaning and purpose
it innately entails.

— B | On Inquiries of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Inquiries of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Inquiries of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Inquiries of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Inquiries of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Inquiries of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Inquiries of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Inquiries of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Inquiries of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

VIII — Propositions | The Liberties

— A | On Liberty as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and where equanimity of human beings — including the self and an other, a body, mind, spirit and what surrounds them — is to be maintained or reattained and further sought and understood, our relations with each other are to be primarily ecumenical, spiritual, scholastic, theological as well as libertied. And thus sacred humanity and its understanding, needing to be and remain respected and respectful, ecumenical and spiritual, scholastic and theological, is sought after, certainly, but also attained and sustained through the liberties of each and every human being, with liberapoesis to be directed not only to a liberas, or to an allopoesis that is normally our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Liberties of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Liberties of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Liberties of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Liberties of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Liberties of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Liberties of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Liberties of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Liberties of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Liberties of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

IX — Propositions | The Communities

— A | On Community as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and where equanimity of human beings — including the self and an other, a body, mind, spirit and what surrounds them — is to be maintained or reattained and further sought and understood, our relations with each other are to be primarily ecumenical, spiritual, scholastic, theological, libertied and, where ethically conducted, civic in nature. And thus sacred humanity and its understanding, needing to be and remain respected and respectful, ecumenical and spiritual, scholastic and theological, is sought after, certainly, but also attained and sustained through the communities, and attendant polities, of each and every human being, with copoesis and polipoesis to be directed not only to a communus that attends to a polis that constitute a civis, or to an allopoesis and civipoesis that have become, so normally, our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Communities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Communities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Communities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Communities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Communities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Communities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Communities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Communities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Communities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

X — Propositions | The Recognitions

— A | On Recognition as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and where equanimity of human beings — including the self and an other, a body, mind, spirit and what surrounds them — is to be — after inquiry, liberty, community and polity — maintained or reattained and further sought and understood, our relations with each other may result in one of the more fulfilling affirmations of our humanity. And thus sacred humanity and its understanding, needing to be and remain respected and respectful, ecumenical and spiritual, scholastic and theological, is sought after, certainly, but also attained and sustained through the recognitions of each and every human being, with recognopoesis to be directed not only to a recognos, or to an allopoesis and civipoesis that have become, so normally, our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Recognitions of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Recognitions of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Recognitions of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Recognitions of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Recognitions of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Recognitions of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Recognitions of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Recognitions of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Recognitions of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

XI — Propositions | The Sanctities

— A | On Sanctity as Essential

— We continue by knowing now, after The Preamble and Prior Propositions, that the humanity of human beings is to be respected and reciprocated as well as sought and understood — all humbly so — and where equanimity of human beings — including the self and an other, a body, mind, spirit and what surrounds them — is to be — after inquiry, liberty, community, polity and recognition — maintained or reattained and further sought and understood, our relations with ourselves as well as each other is to periodically, daily at best, cherish and honor what is human and humane, ethical and just, and most of all sacred. And thus sacred humanity and its understanding, needing to be and remain respected and respectful, ecumenical and spiritual, scholastic and theological, is sought after, certainly, but also attained and sustained through the sanctities of each and every human being, with sanctopoesis to be directed not only to a sanctos, or to an allopoesis and civipoesis that have become, so normally, our polylectical goal, but also toward providing a common humanness that is full as well as commensurate and just, worthy of our initial and continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

— B | On Sanctities of Consciousness

— Who then in view of the above may not eventually come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of consciousness. For it is by conscious-making equanimities — those metapoetic in nature — that human beings may become aware as well as cognizant of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a conscious state of peace with their sacred existence as-is.

— C | On Sanctities of the Body

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of the body. For it is by body-making equanimities — those physiopoetic in nature — that human beings may become sensing as well as perceiving of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an embodied state of peace with their sacred existence as-is.

— D | On Sanctities of Emotions

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of emotions. For it is by affect-making equanimities — those emopoetic in nature — that human beings may become emotive as well as empathetic with actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an affective state of peace with their sacred existence as-is.

— E | On Sanctities of Remembrance

— And who in view of the above may not also come to see that sacred humanity and its understanding, needing to be respected and respectful, is sought after, attained and sustained through equanimities of remembrance. For it is by memory-making equanimities — those memopoetic in nature — that human beings may become informed as well as unforgetful of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a commemorative state of peace with their sacred existence as-is.

— F | On Sanctities of Thought

— And who does not now apprehend that sacred humanity and its understanding, needing to be and remain respected and respectful — and also attended to periodically, daily at best, by the way delineated for us above and below — is thus sought after, attained and sustained through equanimities of thought. For it is by thought-making equanimities — those ideopoetic in nature — that human beings may become conceivers as well as believers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an intellectual state of peace with their sacred existence as-is.

— G | On Sanctities of Reason

— And who does not now eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the body. For it is by reason-making equanimities — those ratiopoetic in nature — that human beings may become examiners as well as deducers of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a reasonable state of peace with their sacred existence as-is.

— H | On Sanctities of Imagination

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of imagination. For it is by vision-making equanimities — those visiopoetic in nature — that human beings may become remakers as well as depictors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a foreseeable state of peace with their sacred existence as-is.

— I | On Sanctities of the Will

— And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of the will. For it is by will-sustaining equanimities — those volitiopoetic in nature — that human beings may become ends as well as effectors of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of a respectful state of peace with their sacred existence as-is.

— J | On Sanctities of Conscience

—  And who does not also eventually come to see that by the way delineated above and also below sacred humanity and its understanding, remaining respected and respectful, may be sought after, attained and sustained through equanimities of conscience. For it is by ethics-making equanimities — those ethopoetic in nature — that human beings may become deliberators as well as judges of actual or potential equilibrium, of aequanimitas, of epiphany, of tranquility that ensues, and of an ethical state of peace with their sacred existence as-is.

— K | On Resulting Comprehension

— And so who does not now more fully comprehend that eventually as well as continually, by way and in view of all the above, sacred humanity and its understanding may be and remain respected and respectful, and moreover sought after, attained and sustained through our articulation of the equanimities, resulting, with care, in relations humane and enduring, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails.

Interlude

0 — The Disciplines

— A | The Practices

that the fundamental freedoms of persons from intrusion — as they pertain to imposition or violation by the community, professions, public and state — be fulfilled, fully enjoyed, protected and neither interfered with nor diminished.

— B | The Studies

that the civil and human liberties of persons to independence be fulfilled, fully enjoyed, protected and neither interfered with nor diminished.

Coda

Water From Pond Flows Over My Brother's Hands, Nigeria, October 2020 (Hanniel Yakubu)
Columbus Fountain, Union Station, Washington DC, United States, December 2018 (Matt)
Columbus Fountain, Union Station, Washington DC, United States, December 2018 (Matt)
Tres Reyes Magos, Sagrada Familia, Barcelona, España, April 2019 (Jose Ignacio Pompe)
Tres Reyes Magos, Sagrada Familia, Barcelona, España, April 2019 (Jose Ignacio Pompe)
Minamoto no Yoshitsune Fights Benke, Gojo Ohashi Bridge, Kyoto, Japan, June 2019 (Andres Lyu)
Minamoto no Yoshitsune Fights Benke, Gojo Ohashi Bridge, Kyoto, Japan, June 2019 (Andres Lyu)

Ways of Being

Overview

Along with the above key principles, the Policy on Independence and Freedoms requires your adherence to correlative freedoms and liberties delineated below.

Prelude

I — Allopoesis

Entrance, or uzo mbata (containing The Preamble)

Interlude

II — Cognopoesis

Main Way, isi uzo (containing the Core and Central Guidances)

III — Homeo/HeteroPoesis

Interlude

Interlude

IX — Civi/Co/Polipoesis

The Way of Writing, uzo ederede, or Way of Text, also to be coupled with uzo edere, Way Written or Way North, and uzo igu and uzo agu, Way to Read or Way of Reading (containing the Orthography, Transcriptions, Translations and Transliterations of the Guidances, by way of engagement in The Disciplines)

X — Recognopoesis

The Way of Mending, uzo mezie, or Way of Amending or Mended Way, also to be coupled with uzo mezi, Way Straight and uzo mmezi, Way of Repair or Way of Maintenance (containing the Amending, Care, Maintenance, Repair and Restoration of the Guidances, by way of engagement in The Disciplines)

Interlude

XI — Sanctopoesis

Coda

Lord Shiva Statue, Aazhimala Shiva Temple, Mulloor Po, Adimalathura, Kottukal, Kerala, India, March 2021 (Ankit Dandhare)
Sideview of Bust of Nelson Mandela
Southbank Centre, London, United Kingdom, 2017 (Clem Onojeghuo)
Martin Luther King Memorial, Washington DC, USA, January 2019 (Woubishet Z Taffese)
Martin Luther King Memorial, Washington DC, USA, January 2019 (Woubishet Z Taffese)
Tranøy, Norway, April 2018 (Vidar Nordli Mathisen)
Tranøy, Norway, April 2018 (Vidar Nordli Mathisen)

Ways of Relating

Overview

Along with the above key principles, the Policy on Independence and Freedoms requires your adherence to correlative freedoms and liberties delineated below.

Prelude

I — Apprehension

Entrance, or uzo mbata (containing The Preamble)

Interlude

II — Metapoesis

Main Way, isi uzo (containing the Core and Central Guidances)

III — Physiopoesis

Interlude

Interlude

IX — Volopoesis

The Way of Writing, uzo ederede, or Way of Text, also to be coupled with uzo edere, Way Written or Way North, and uzo igu and uzo agu, Way to Read or Way of Reading (containing the Orthography, Transcriptions, Translations and Transliterations of the Guidances, by way of engagement in The Disciplines)

X — Ethopoesis

The Way of Mending, uzo mezie, or Way of Amending or Mended Way, also to be coupled with uzo mezi, Way Straight and uzo mmezi, Way of Repair or Way of Maintenance (containing the Amending, Care, Maintenance, Repair and Restoration of the Guidances, by way of engagement in The Disciplines)

Interlude

XI — Comprehension

Coda

Ramesses III and Nefertiti, Karnak Temple, Luxor, Egypt, August 2021 (Jeremy Bezanger)
Sultan Qaboos Grand Mosque, Muscat, Oman, May 2020 (Mayur)
Sultan Qaboos Grand Mosque, Muscat, Oman, May 2020 (Mayur)
Christ The Redeemer, Corcovado, Rio de Janeiro, Brazil, January 2019 (Cerqueira)
Christ The Redeemer, Corcovado, Rio de Janeiro, Brazil, January 2019 (Cerqueira)
Musée des Beaux Arts et d'Archéologie, Besançon, France, August 2020 (Tiphaine Mercier)
Musée des Beaux Arts et d'Archéologie, Besançon, France, August 2020 (Tiphaine Mercier)

Regarding Poesis

Provision

As stated earlier, The Ikoku Philanthropies User Agreement and Code of Conduct consist of several Codes and Policies that collectively govern all of your activity with, within, for or pertaining to The Ikoku Philanthropies (as well as its series, subsidiaries and affiliates). By continuing, you indicate that you understand that these Codes and Policies include — but are not limited to — the Founding and Governing Code of Ethics, the Policy on Privacy and Confidentiality, the Terms and Conditions of Use and Service, and the Acceptable Use Policy along with all Associated Codes and Policies. We provide access to all of the described below.

Founding Code of Ethics

Founding Code of Ethics (HTML and PDF)

Privacy and Confidentiality

Policy on Privacy and Confidentiality (HTML and PDF)

Terms and Conditions

Terms and Conditions of Use and Service (HTML and PDF)

Acceptable Use Policy

Acceptable Use Policy (HTML and PDF)

All Associated Policies

All Associated Policies (HTML and PDF)

*Note

*Note: Please see the main Policies page for notice on conditions incompatible with the founding and mission of The Ikoku Philanthropies.

Scenes in Stained Glass, Cherepovets, Russia, April 2018 (Ant Rozetsky)
Qur'an by Window, Tokyo Camii Mosque, Tokyo Camii, Ōyamachō, Shibuya, Tokyo, Japon, April 2020 (Anis Coquelet)
Qur'an by Window, Tokyo Camii Mosque, Tokyo Camii, Ōyamachō, Shibuya, Tokyo, Japon, April 2020 (Anis Coquelet)
Wide Staircase with Statue and Urns on First Landing
The British Museum, London, England, United Kingdom, February 2018 (Monty Lov)
Bible Opened on Reflective Surface, January 2018 (Armando Arauz)
Bible Opened on Reflective Surface, January 2018 (Armando Arauz)

Also at The Center

Provision

As stated earlier, The Ikoku Philanthropies User Agreement and Code of Conduct consist of several Codes and Policies that collectively govern all of your activity with, within, for or pertaining to The Ikoku Philanthropies (as well as its series, subsidiaries and affiliates). By continuing, you indicate that you understand that these Codes and Policies include — but are not limited to — the Founding and Governing Code of Ethics, the Policy on Privacy and Confidentiality, the Terms and Conditions of Use and Service, and the Acceptable Use Policy along with all Associated Codes and Policies. We provide access to all of the described below.

Founding Code of Ethics

Founding Code of Ethics (HTML and PDF)

Privacy and Confidentiality

Policy on Privacy and Confidentiality (HTML and PDF)

Terms and Conditions

Terms and Conditions of Use and Service (HTML and PDF)

Acceptable Use Policy

Acceptable Use Policy (HTML and PDF)

All Associated Policies

All Associated Policies (HTML and PDF)

*Note

*Note: Please see the main Policies page for notice on conditions incompatible with the founding and mission of The Ikoku Philanthropies.

I.

The Ikoku Group as a Company of and about Ethics

The company ethics and policies are carefully crafted, then adhered to by a range of individuals and divisions working in varied relation to The Ikoku Group to establish, develop and provide a private company dedicated to fostering care and creativity, ethics and innovation.

II.

Built with Integrity and Respect in Mind

Who take as their basis the most robust conceptions of respect, humanity, integrity, civil liberties and civil rights — up to and beyond what the law protects and provides for — as they carry out and embody the mission and purposes of The Ikoku Group.

III.

In Divisions that are Safe, Secure and Respectful

And who also join in ongoing efforts to ensure that The Ikoku Group, its Divisions and its Products and Services remain safe, secure and respectful places to do work, to express and discuss, to teach and learn, to form, inform and even alter local and global communities.

More About Us

The Ikoku Center