Inspiration 17

To Unite by Value, Principle, Concept of Reality and Virtue


Countering the human weaknesses we may wait for a great leader, but rather, we as adults, take responsibility and adhere to a fixed set of rules to assure us of what may be called the human command: the values we as human beings adhere to, to set us apart from the animal kingdom. This is the way we unite for the human cause. The moral code that is fundamental to mankind and civilization therefore is derived from the opposite of what the animal state offers in a negative sense: deceit, betrayal, theft and murder. From this negative notion of the animal state we then arrive at a positive notion of our human values: truthfulness, faithfulness, penance and nonviolence, just to assure us of the human virtues of respectively honesty, loyalty, sharing and helping that are the face of our civil resolve to regulate our humanity concerning respectively our economy, religion, liberation and lust.  To get in touch with this desired human reality, we defend four basic regulative principles: non-intoxication to be able to face and deal with the truth, no illegitimate sexuality to be able to maintain intimate relations and love, non-gambling to be sure that money is associated with meaningful behavior and no meat-eating to distance ourselves from the predator mind because of which we so often lack in faith with each other and then tend to destroy the planet in failing to respect the golden rule of having compassion for also the plants and the animals. The human reality thus achieved is characterized by moderation, preservation, regulation and compensation. We might not always be perfect to the basic human values, but as a guideline for the freedom of choice that we as adults need, these values, regulative principles, this human reality and these virtues that together define the complete of the human command, are absolutely indispensable to meet with the ideal integrity of Our Best Person.

With the many human weaknesses as discussed, by which we, in the unmeditated state of consciousness, spiral down into a dark pit of ignorance, there is a lot of grief on this planet. Because of our psychology of self-justification we do not directly know, or better said - are not aware of, what we are doing wrong. We know of health advises telling us not to eat too much, too fat, too salty or too sweet. We know of basic religious and legal commandments and laws that tell us to behave and take care, but none of these directions seem to be able to curb the downward motion of mankind and the planet. We try to look away from it and have international treaties to regulate the climate, human rights, international relations and the global economy, but we seem to create as much problems with them as we are solving. There are, worldwide, many counter movements, grassroots actions, student protests etc, with demonstrations and critical publications expressing the public discontent with the local and international political system. But we do not really progress this way, the protests seem to  be part of  the problem, they are just another symptom of the diseased system. Who or what should we blame to be the main cause of our seemingly inevitable fall down? There is no consensus about causes and solutions. The democratic system as we know it in its primal form, version 1.0 so to say, that with all its political parties and changes of rule upon elections, runs on the principle of the majority vote, cannot constitute a lead strong enough to help us out of the vast ocean of troubles we are drowning in. Another approach is needed. But any alternative approach juggled out of our high hat of intellectual imagination, cannot carry the huge burden we are faced with. This is a matter of such a fundamental importance to our human nature, that the thought of anyone standing up and proposing himself as the great leader to rescue us, may be forgotten. It will not happen.
In this book that great leader we need is the Great Person of All Leadership whom we, collectively, only know as an ideal. All we can do is to know Him better and develop a better way of collectively respect and relate to that one great leader we predominantly throughout the millennia of our history of civilization learned to know through our religions. No specific religion though can take the lead here. As said before, as for the past, the history book dominates, no single political party or religion, that each never represents but more than a fraction of the complete of our total human religious and political interest, will ever rule the world and save us. We are internationally, intercultural, simply divided by politics and religion and not so much united. In order to arrive at a change of culture that is acceptable to all existing factions of belief and the intellect, we have to take another course and dive deeper into the known strategies of our human self control. We are in need of a comprehensive concept at the one hand that is simple enough to be understood by everyone. At the other hand that simplicity is supposed to cover the complete of our human need for order and freedom of choice. Hence answers to this matter cannot be anything else but absolutely basic. Simply put, the concept of the Person constitutes the comprehension that is offered by the purpose philosophy of filognosy. The person is the integrity and meaning we go for. That is how we defined the virtue of not being corrupted in our purposes. We have means and ends and the Supreme Person is the personification of the complete of our intelligence and culture of knowledge. So, the question is how we can unite in the Person so that all politics and religion fall into their place without fighting each other. In inspiration 15 we concluded to three basic disciplines of uniting our consciousness in engaging with the six means of His Wealth. These disciplines ship with a moral code that can be considered the basic requirement to be met for uniting all the different types of intelligence of filognosy in one consciousness of the Person of All.
This moral code is fundamental to all other moral codes in the world and constitutes historically their precursor. It is the foundation our human civilization was built upon. So what is the rationale behind this basic code of mankind? We may sum up these values, but without the rationale we do not really understand where they come from so that they miss the validity we need to use them as a solid argument. In the previous Inspiration we saw how the spiraling down of mankind into the darkness of ignorance and internal and external conflict started and ended with the animal propensities. Animals are free living beings that cheat, betray, steal and kill to their heart's desire. It is their nature to mask themselves like chameleons e.g. blending into the background, to abandon each other often in case of danger, to steal each other's food, females and territory, and to kill for their food, eventually eating even their own children. Mankind is split up in this matter. At the one hand we desire our freedom and to return to the paradise of our natural self, being freed from the constraints of our cultural framework. At the other hand we abhor the constant struggle for survival being an animal among the other animals and thus being cheated, betrayed, stolen and killed all the time. We consider it human and civilized to be free from the animal misery, to be able to count on each other and thus feel secure and protected by at least our own kind. For this purpose we are willing to sacrifice a part of our natural freedom, a part of our animal nature. And that is how we arrived at the basic values for our human formula of civilization that entail constraints on our freedom. That is the reason why we consider cheating, betraying, stealing and killing basic offenses against our humanity. All religions and political parties are in support of this concept of morality as evidenced by their codes of law and religious scriptures. We cannot live without them. The basic values we filognostically have to conclude to are therefore truthfulness, faithfulness, penance and nonviolence, the exact opposite of the natural freedom we in the back of our mind also keep longing for with a grudge against the cultural constraints. So what do these values mean and how must we deal with the inevitable frustration of our naturalness, the frustration that leads to that grudge against society we cannot really give in to?
A basic value means that a certain principle of action must be respected. Thus acting properly by regulative principles we attain the reality we humans consider safe and civilized. That is the world we want to offer our children. We do not want to betray their innocent faith in our parental divinity nor do we like to see ourselves fail in this and disappoint each other. This reality of human values regulated by principles of conduct is part of our human honor. That reality breeds and maintains on its turn the human virtues associated with the values and their behavioral consequences and sets the standard of civilization we defend and are vowed to. Abandoning these virtues we call each other bad and tend to exclude one another with a penal system of social exclusion, fines and/or incarceration after due judicial prosecution. And thus we speak of eternal values defining our humanity, values of such fundamental importance that we cannot dispense with them lest we end up in an animalistic world where no human, animal or plant is safe anymore. So it is of the greatest importance to agree about the regulative principles for the attainment of our humanity, the integrity of which we defined as the Supreme Person of All Cultural and Natural Reality. We seek Him as the integrity, as the miracle to save us from our predicament of human weaknesses that confirm themselves in a vicious circle spiraling down to hell. Without Him as the master of All Regulation and Humanity, we are completely lost.

So, let us look deeper into the values and their consequences. In order not to be cheated by each other and thus end up in illusion, our greatest enemy, we demand truthfulness. First of all. In society one can even be imprisoned for lying, fraud and deceit when we for instance commit perjury before a court of justice, hand on book sworn to the truth. All our humanity falls and fails if we are not truthful. Parents educate their children not to speak a lie, not to misrepresent reality as a basic human duty. As we saw in Inspiration 11, we have an extensive culture for the sake of truthfulness from which the conclusion of the Cosmic Absolute Truth of the Ultimate Person may not be excluded. The common urge for truthfulness is the only leg of the four basic human values our modern societies firmly stands upon. We spoke about the difference between the relative and the absolute truth and mentioned sources to be valid with and paths towards the truth to be followed. The question now is how to regulate all this. How can we regulate truthfulness? We may have for instance clocks and say, as we already did, that there is pragmatic cultural, static time and scientific natural, dynamic time. We ran into a great cultural complex with it while desiring freedom from the natural complexity. With the pragmatic wish for ease matters only became more difficult being split off from nature in a highly complicated manner. We know this and can manage this as a truth of original sin we have to live with by means of certain scientific and subcultural exercises of respect. That can all be done, but things go wrong when on top of that challenge our brain function is compromised and our power of consciousness is diminished. There is the big lie of keeping up appearances and the threat of falling in an unconscious state, with a naive belief in our cultural supremacy. That falsehood is a danger. All of that can be managed, on the condition of a clear vision of reality, an undisturbed consciousness of the truth.
The problem these days is that the pangs and pains of our cultural falsehood lead to symptoms for which people may not directly seek spiritual support. They often rather visit the doctor's office and demand medicines against their sleeplessness, nervousness, sadness, uncertainty, aggression and whatever that the ever increasing formal manual of mental disorders would offer as a diagnosis. Drugs are used on a grand scale to suppress the natural realization of our collective and individual cultural conflicts. But pills do not solve societal and behavioral problems. These problems simply persist with them, and even worsen under their regime. The pills belong to the problem. There is the legal drug abuse of common man denying a spiritual lesson, because there is the real fear  to be compromised in one's adult option by taking lessons from spiritual leaders. But there is also illegal or non-medical drug abuse in the form of addictions like alcoholism, cigaret smoking, soft and hard drug abuse, all with dire consequences to the sanity and peace of the community. Not being able to cope with our human conflicts we end up in intoxicated states that reach much further than we think. We tend to narrow our consciousness in many ways, not just with drugs. One can also be addicted to limit one's cortical services with endorphins for instance, sedating substances produced by one's own body,  literally getting high by running away from one's problems, as disciplined as one can, meanwhile falsely supposing that a good physical condition would solve one's behavioral or cultural conflicts. There is nothing wrong with sports, they can be beneficial to one's physical health, but one can abuse also one's body chemistry to look away from the problems one has in another ball park so to say. The same is true for other physical goodies like sex, food and music to name a few, as also for matters like digital, especially wireless, connections. These latter matters also can be abused for manipulating one's body chemistry and awareness. One for instance speaks of computer addictions and of smombies - smart phone zombies - these days, people so deeply involved in digital manipulations in the 'there' and 'then' of the culture of  the 'nanosecond' that they become completely isolated in reality and even have street accidents for not being aware as they should.
In sum the first regulative principle for the sake of truthfulness is therefore called non-intoxication. A clear consciousness and unhindered brain function to be fully in touch with all that happens in the here and now is the first demand for being truthful. Fleeing from the truth in this or that way, is a hopeless affair resulting in desperation. Losing one's self-respect thus being guilty it is easy to escape in substance abuse. And thus things get worse. All of our life and behavior is involved in this demand of truth and thus fully depends on it. The reality of regulation by non-intoxication results in moderation while fanaticism will lead to failure. Not too much of anything, temperance as one says classically, is the reality we are after. Strict legal prohibitions or religiously inspired and sanctioned precepts, or fanatical dieting and such, do not work for common people. Prohibitions only provide employment for the system of legal and moralist sanctions. Moralism is another human weakness. Trying to teach others one has to learn oneself, especially learn to be one's own teacher. Sanctions constitute a means of state and group power, but cannot be an end. With the proper respect for each other and the Person of All Example and Wisdom as the purpose, as the teacher inside of us, we can be relatively free in a proper social control of ourselves. Alcohol use for ceremonial purposes for instance is quite normal. A cup of coffee or black tea can be stimulating and some chocolate can be delighting. One must be able to celebrate an occasion. One glass of wine a day would not harm. Incidentally applied, medicine can be helpful too, but chronically used, our health and consciousness is compromised by these substances for reason of losing touch with them with our natural balance. The factor of time, again, is a central controller for the virtue that we filognostically are after with this value. Accepting the value of truthfulness as fundamental, we need to be honest, to be able to be ourself, so to say. If we are truthful in the moderate use of substances and everything else that influences our biochemical balance and consciousness, the virtue of honesty can be achieved with a good social and individual health. Nobody likes it to walk around and be faced with with the contrary. We need to believe in ourselves and in others.

The second value is that of faithfulness, also addressed with the terms purity, cleanliness, freedom from deceit. We need to count on each other. For that purpose we should be faithful. The strongest bond we know in the material world is the sexual bond. It is the way to unite with matter, to unite with the Material Energy of The Supreme Person. Not to accept this union well-nigh equals death. We are all born from sexuality and by sexuality. It is a primal physical need that cannot be denied. This constitutes the first faithfulness in life. Be faithful to your primary natural functions. Always remember and stay united in this love for it is the great gateway of life you may not betray. Never forget your love, even when you are not in love anymore. But later on in life yet another faithfulness is discovered. One may turn away from the material world with its material union in sexuality and replace it by the union achieved in meditation on the Supreme Person and Witness of All love. That also works, offers a perspective in life and constitutes a bond far more enduring because it transcends death. Celibacy constitutes strength, the inner force that feeds and sustains your life energy. Faithfulness to that inner drive has changed the animal nature of human personal possessiveness into a heart full of sharing and caring in self-restraint, control and wisdom. All true knowledge feeds on the inner drive. There is but one demand... One cannot betray the sexual union of the Person of All Union. Sexuality can be absent in celibacy, but it cannot be denied being the other basic force in life. The secret of all spiritual success is the acceptance of both the forces of love and celibacy. Love is the force of matter in harmony in the outside world. Celibacy is the force of love from the inside world. The world thus offers two locations and two forces to count with, two completely equal forms of divinity that do not tolerate any betrayal. So what should one do then, or not do?
Life experience tells each to enjoy and foster both. Wisdom rather stresses celibacy as a conclusion in life, at the end of your life to be precise. That is also natural and true. Just the same as love, as driven by hormones in good health, tends to dominate in the first half of one's life (except for one's childhood). That also goes without saying. Still in any phase of life, any opportunity for gathering inner strength in celibacy at the one hand and an opportunity for finding strength by loving intimacy at the other hand, should be welcomed, fostered and be appreciated as a foundation, as an invitation, for meditation. No external distractions, not any material energy should draw one into the outside world at the one hand and no inner distance, no estrangement, no lovelessness, compulsion, loneliness, hyper intellect or endless rumination and imaginary discussion, should there be at the other hand. The forces of love and celibacy together constitute the supreme command that rules the entire world and tolerates no denial by any one-sidedness. And this demand is an enormous source of personal problems in the world. If we want to attain the Person of All Love and Strength, one should always meditate on Him. There is no other way, for the forces will oppose like armies if one does not. In meditation the fear of death is lost that is associated with all one-sidedness.  Standing on two legs firmly in two worlds constitutes the challenge of appeasing with these two essential manifestations of the Supreme Personality: He as the God of Love and also He as the Power, Knowledge and Stability of All Celibacy.  If one does not realize these two aspects as belonging to one and the same Ideal Person of Love and Strength one is lost. As a celibate one will, in denial of love, suffer instability because of falling down but on a dream, and as a person of love in denial of celibacy one will suffer from interpersonal failure, conflict, addiction, impotence and emotional breakdowns. The Force and Time of the Person, the Person of Force and Time, works from both sides inside and outside and life should be lived, and can only be appreciated completely, within and without. This now is the secret of all meditation, the unity of these two divinities by which one never falls down again and never will fail in strength either because naturalness, the normal dynamic of life, has won then.
The sum of this insight simply says stay loyal, loyal to the Person of All Persons and loyal to the person of the One person. No illicit sexuality, is the regulative principle here, for it is the faithlessness of breaking bonds, ties of faith with and in others,  by which one loses faith in both the inner strength of celibacy and the outer strength of love. The opposite of being ruled by this principle is called licentiousness, to have no principles in sexual matters. Filognostically one has to acknowledge that there are two principles of uniting in love, the one inside and the one outside, and that meditation is the only way to experience them as One, the One Person so close to each and still so very far away. In love one should meditate on Him and in celibacy one should meditate on Him. For He is the great unifier to save the world. The reality achieved once this is accomplished is characterized by preservation by friendship with the Person Who is the Maintainer next to the celibate creator and loving dissipator of the energy.  There is no other way but to unify in both forms of love, only then the complete of the Person of All Realization will be found. Relationships, strength, culture and virtues are all preserved and maintained in Him, the Perfect Balance between creation and dissipation. Just remember to be faithful to Him and His associates and not to mess around by breaking with the one ruling supreme command of love, spiritual and physical, and thus embrace the perfect value of loyalty. Heaven is there for the loyal ones who managed to be faithful to the Person of All Reality Inside and Outside including His devotees. 

The third fundamental value is that of penance. It is associated with soberness, austerity, sharing and modesty. A way to speak about it is to say that we should not steal. In excess we deny others the matters we crave for, excess does not share, it constitutes a burden. Being caught in one's golden cage one is not just the thief of the wealth of someone else you did not share, but even is the thief of one's own freedom. The four basic values of one's humanity advise you not to lie, not to betray, not to steal and not to kill. Doing penance means voluntary suffering or repentance for something done wrong, The word at first instance seems awkward. Who would punish us for what and why? What would be wrong and what would be right? But considered by its opposite matters become clear. Not to repent means that one goes on with one's actions until life and/or society  imposes penance. This means learning it the hard way. That one can do, as an adultone is one's ow authority. But your health and the well-being of the entire society runs into danger that way. Therefore the filognostic way of penance is the soft way. See the trouble ahead and correct one's ways before it is too late. One doesn't have to experience first hand everything going wrong. Some second hand knowledge will do fine in most cases. One may learn from others about the dangers in life and be smart enough to prevent the worst.  Moving a little in the direction of the Person of All Safety can protect you from the greatest danger.
From this value we derive many many rules. These have all in common not to go beyond necessity. According to common wisdom and science one should e.g. not sleep more than necessary (eight hours, meditation included), nor should one sleep less than necessary (six hours, lying sleepless in the dark included). Also one should not eat more than needed (three normal meals a day) nor eat less than needed (one meal, fasting excluded). This mind of voluntary penance, of willfully refraining by way of common sense, is a fundamental pillar of all societies however primitive. When one breaks through the boundaries set by these rules one very soon will be advised by one's fellow man to adopt another strategy.
There are also rules we have difficulty to agree about. They are subject to endless political and public discussions. The most famous of these rules concerns our income. One should, according to the human rights bill, have sufficient means to be able to participate in society to a reasonable degree. Society cannot be a club of privileged people with impossible demands for participation. The demand that one should be rich to participate is ludicrous. But still it all too often is that way. Rationally there should be, for every world citizen, a basic income without obligations for contract labor. Governments cannot oblige citizens to engage in contract labor, because they cannot offer that themselves. Thus many people will always have to live without any fixed income by contract labor.
Still there is enough work to do on a voluntary basis. That can be settled and demanded by governments providing basic incomes for those without salaried contract labor. Those basic incomes will have to offer equal civil rights in order not to create second rank resenting citizens, as for instance happens with social benefits supported by - or free from - food stamps and such stigmatizing charity. Equally there should be a maximum income for contract labor and incomes derived from free enterprise. Free enterprise and high salaries derived therefrom may not result in common people acquiring amounts of capital beyond a certain limit of economic control. The government needs to be in control of the economy to assure the well being of all citizens. This justice is necessary in order to prevent crime, social isolation, poverty, mental illness and more forms of human societal derangement. If everybody performs his work voluntarily without an extra income or a salaried contract, everybody is entitled to the same civil rights. Evidently this is not the case in the economically not rational reality of Democracy 1.0, as discussed in Inspiration 13. One tries to advantage people with salaries. But what is there superior about acquiring a salary?  Submitting to a boss is not an ideal of self-realization. So psychologically it makes no sense. People free to choose their work, even with flexible working hours only, will be healthier by the logic of the adultoption. They will cost less in the sense of health care and will be more productive by the same logic. But yes, there should be extra income for those doing jobs less popular or easy. Without a top income/capital allowance and a basic income enough to stay alive and participate to a moderate degree though, the entire award system of earning salaries at certain levels loses its validity and power of reinforcement. What is the value of a salary at level 7 for instance if there is no top level, of let us say, number 10? This crying abuse of incomes at levels number 3000 and more while necessity commands no more levels than a number of 10, exist only because people are motivated for the means, for the money and the possessions only. Running after money one wants to make money with money, which is exactly the way to spoil the reward system and make any sensible behavioral policy impossible. In the educational system it is normal to be awarded with but a few levels up to ten. In societies according to Democracy 1.0 this is not normal.  There is no ceiling to incomes and thus no control possible by means of money. It is a proof of the human incapacity to manage societies by means of money.  This money motive is the corruption of a society deeply immersed in ignorance heading for disaster.
The regulative principle for individuals, who together make societies, is therefore simply not to put the money first, not to make money with money and for the sake of money only, like one does with gambling. Like with the link between time and place - essential for a healthy lateral brain function, also the link between money and behavior should not be broken. Money is the foundation of our societal self-control in Democracy 1.0, there are better ways possible, but as yet the concept of a society without money is science fiction. Therefore non-gambling is the expression of this regulative principle. Not to engage in financial speculations in the stock market, the ca-sino or otherwise is the way to engage meaningfully with money. Money should be associated with responsibility and meaningful behavior, like people's fundamental adaptation to the demands of society. A basic income is an award for one's basic adaptation. And a salary, in a reasonable proportion to that basic income, is and should be a moderate award for necessary extra time and energy spent in service. Without these two one will live in a society involved in a constant civil war of justice against crime. Justice simply cannot defend and uphold a system that denies fundamental adaptation rewards and maximum incomes and capital allowances. Without a bottom and a lid on a box there is no question of containing in this case an economy of financially rewarded behavior. Money means power, control over human behavior. But it is purely a cultural fact, not a natural fact. Therefore it is illusion-ridden. The animal kingdom can very well do without. And we should take care not be lesser than animals that way and be bewildered by false concepts of power. The only true power after all is the power of self-control.
The reality of respecting this regulative principle is regulation. Without a proper regulation of our human conduct no peace is possible. Money not thrown at money then makes sense again and makes it possible to regulate a just and fair society. Those in control of the reinforcement, they who simply have such a job, have to prove to be responsible in their behavioral management and constitute a righteous example. As said before, riches are there to be spent by governments in a just way for the sake of the welfare of the populace. It is the interest of the community that the wealth of the planet is properly shared that way, for abuse of the means of the Person of All Wealth will lead to the collapse of humanity and the planet. The final virtue of this value is to share. We have to be decided to share this planet justly in service of the person we all are and our ideal who is the Person Sharing Everything.

The final value concerns nonviolence also called compassion. There are many types of violence one can endlessly deliberate about, we discussed human anger out of frustration before and will also later on dilate on the subject, but basically what we mean here, with this concept as a basic value, is the nonviolence of non-destruction. We should not only prevent the destruction of each other by keeping peace in the mature self-realization of inner peace. We are also responsible for preserving  this planet and the quality of the land, the seas and the atmosphere, including the biodiversity with the plants we eat and the millions of species of animals we live with. We know that we cannot properly live together on this planet as predators devouring animals. Predators need huge territories and the predator mind is therefore territorial. Religions cannot contain our human predation of devouring  amounts of animals outnumbering our own numbers many times. This violence must stop. We have to realize that what we do to animals we are doing to ourselves. A vegetarian diet is not easier though, it takes a more conscious approach of dieting so as to ingest all the vitamins, minerals, complementary vegetable proteins, fatty acids and other basic food ingredients we need to stay healthy. Dieticians and cooks really should be learned in providing cooking and advising wholesome vegetarian meals. Mankind has to evolve in this respect. The way we relate to animals by slaughtering them equates to the way we relate to each other slaughtering the 'enemy' whom we are ourselves in gruesome wars for the sake of false honor, territory, capital, ideology and other mistaken forms of power and control. The regulative principle here is called no meat eating, even though there is much more violence involved in this matter than just the lust for a meat dish. The reality resulting from properly compensating for the meat dish that we have to miss, considering our ecological footprint and the planet-wide decay of nature as a consequence of the meat industry, is that we then ultimately will be able to share this planet, not just with ourselves having abandoned the predator mode but also with all the other living beings who have an equal right of happiness in this earthly - but dangerous - paradise we all love with The Person of Mother Nature and Father Time at His best. The final value is therefore to help each other. In stead of exploiting each other for a material outcome we should help each other to survive in service of the person of the Person of Compassion, as a servant of that Servant, because only together keeping the entire eco-system in tact we can make it on this planet.

The final question remaining is, how we should deal with these values that apparently are not respected by everyone. Grand societal schemes of a religious and/or political nature all fail to accomplish this. These separated group interests cannot cover the complete of our human interests. Parts simply do not cover the  complete. We need a comprehensive concept like the purpose philosophy of being motivated for the Person that we are defending here. The simple answer reasoning from this philosophy is that the offenses against these basic rules of human conduct are restricted to certain places. Thus control by restriction is achieved without violations of the principle of free will that would lead to conflict. Behavioral change we have to develop with a change of culture on the basis of insight and experience at the grassroots level. And so for non-believers, intoxication is legally allowed, and must be allowed, to a certain degree by legislation and licenses for pubs and liquor stores, for headshops or for medicinal use of soft or recreational drugs. Secondly breaking one's relational faithfulness is allowed for non-believers in a legal brothel or other places where prostitution is formally permitted and checked for health and human rights issues, or else the offense will be penalized by divorce attorneys or other forms of legal - or emotional - persecution. There is extensive legislation about what would be legal or not in breaking the faith one has with others this way. Money, the 'sin of gold', may for non-believers be there for the sake of itself in gambling houses that are controlled by the government. Refusal of this inevitably will put the matters in the hands of organized crime, just like with alcohol, drugs and prostitution. Finally, the slaughter of animals for the sake of food, is permitted for non-believers and limited to state controlled slaughter houses and butcher shops. These four places of offense against the human honor of not being animals, are the places reserved for those who cannot endure the self control of the human command. Addicted to substances, sex, money and violence against animals we can be though, but also must be able to cure from. No moral code makes sense without the allowance to exist in need of them. That is the realization we wish for everyone. So, no one is obliged to observe the regulative principles 100%, but everybody very well knows that the human way is to follow this path of liberation from the animal state. May that freedom of choice ultimately save the world.

Source for this Inspiration:
S.B. Canto 1, Chapter 17

The Person

De Persoon

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