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On Contemporary Humanism

Overview

As more fully described in their founding and governance documents, the history and impetus for founding The Alvan Ikoku Philanthropies — a division of The Alvan Ikoku Group LLC — and both of The Ikoku Foundations entails the following:

Preventing Certain Practices

— that The Ikoku Philanthropies and The Ikoku Foundations make every reasonable effort to create, develop, and support communities, institutions, and societies where an enumerated sets of practices do not occur and to help other communities, institutions, and societies reduce the occurrence and prevalence of the aforementioned and related practices.

Ensuring Awareness and Response

— that The Ikoku Philanthropies and The Ikoku Foundations ensure that the above prevention also be aware of and in response to apparent, historical and sustained failures and limitations of established, present-day and prevailing civics, commerce, education, institutions, politics, public discourse and religion.

Providing a Moral and Ethical Basis

— that The Ikoku Philanthropies and The Ikoku Foundations ensure that the above awareness, response and resulting prevention also provide 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.

Offering Contemporary Humanism

— that The Ikoku Philanthropies and The Ikoku foundations thus 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 — to be had from genuine and dutiful engagement in comparative human disciplines and societies, in particular: comparative ecumenism, religion, spirituality and theology; the arts; the humanities; the human sciences; and theory and the application of knowledge in civics, culture, law, medicine, politics, and technology.

The Guidances as Text

— and so that 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 and published by the Founder, Alvan Azinna Chibuzo Ikoku.*

*with copyright and attendant real and intellectual property rights owned solely by Alvan Azinna Chibuzo Ikoku, and licenses and other permissions to be granted solely by this Founder by separate and express written instrument signed and sealed.

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

The Guidances

Overview

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

0 — On Form

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, with knowledge that human beings — including a self and an other, a body, mind, spirit and surroundings — are in themselves sacred. For their existence is not separable from the physical and spiritual intent, manifestation, meaning and purpose of their continued creation; and as we have seen in The Preamble, awareness of the perennial and perpetual limits of knowledge 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 its continuation — is in itself sacred. For to be and act as cognizant of a self and an other, a body, mind, spirit and surroundings, as well as to 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 in view of the above may not also come to see that the integrity of human beings — including the search for integrity and its continuation — is in itself sacred. For the communion and distinction between a self and an other, a body, mind, spirit and surroundings, 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 in view of the above may not also come to see that the dignity of human beings — including the quest for dignity and its continuation — is in itself sacred. For the pain and suffering of dignity’s diminishment or absence, as known via a self and an other, a body, mind, spirit and surroundings, is not separable from a human being and thus worthy valuation of sacred existence as-is.

— E | On Autonomy Being Sacred

— And who in view of the above may not also come to see that the autonomy of human beings — including the request for autonomy and its continuation — is in itself sacred; for the possibility of any action or intent to be good, 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 who does not also see that respect for autonomy of each human being — including the request for respect and its continuation — becomes in itself sacred. For to live as the end of what is good and moral, as well as to endure being burdened as mere means for delivery of such good, is not separable from a human being and thus justice that is commensurate with sacred existence as-is.

— F | On Ensuing Equanimity

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

— G | On Inquiry Being Sacred

— And who does not now eventually come to see that by the way delineated above and below the inquiry of human beings into the body, mind, spirit and what surrounds them — including the conduct of inquiry and its continuation — becomes in itself sacred. For to learn, teach and further understand, as well as to 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 does not also eventually come to see that by the way delineated above and below the liberty of human beings — including the struggle for liberty and its continuation — becomes in itself sacred. For obtaining the freedoms of a self and an other, a body, mind, spirit and what surrounds them, as well as 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 does not also eventually come to see that by the way delineated above and below the community and polity of human beings with each other — including the work for and continuation of community and polity — become in themselves sacred, but also stable and humane, ethical and just. For community and polity founded on what has become an ethical form of reciprocity, as well as the alienation and exile of inhabiting a community’s or polity’s failure or abuse, 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 does not also eventually come to see that by the way delineated above and below the recognition of human beings — including the attainment of recognition and its continuation — becomes in itself sacred, but full and humane, ethical and just. For to have one’s self and other, body, mind, spirit and surroundings fully recognized by fellow beings, as well as to suffer their reification and erasure via humanity’s withholding, are not separable from a human being and thus the fulfillments 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 others as a sacred humanity — just as well as shared, commensurate as well as humane, worthy of our continued creation and the physical and spiritual intent, manifestation, meaning and purpose it entails. For it is by such common beholding and respectful consideration that we, as human beings, attain, 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, 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 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 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 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

Child Looking Up Among Adult Celebrants
Child at Ceremony, Ikorodu, Nigeria, 2016 (Oshomah Abubakar)
Boy Smiling While Showing Hand String Game
Boy Playing Hand Game, 2017 (Alexander Radelich)
Child in Costume Looking at Camera
Niño, Cusco, Peru, 2018 (Ben Ostrower)
Tatooed Map on Outstretched Arm
Map on Arm, Dayton, US, 2017 (Don Ross III)
Woman with Arm on Head, Smiling
Woman in Joy, Kolkota, India, 2017 (Loren Joseph)
Boy Among Chidlren in Class, Looking at Camera
Children in Classroom, Nakasaki District, Kampala, Uganda, 2017 (Bill Wegener)
Woman Seated on Mat on Floor, Holding Fan
Seated by Kpone Katamanso District Assembly Office, Tema, Ghana, 2017 (Nathaniel Tetteh)
Girl Kneeling in Busy Street
Tibetan Girl, 2017 (Journey Yang)

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