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

— 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.

— 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.

— 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.

— 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.

— 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 Sancthụmanism — 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 Sancthụmanism 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:

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

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

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

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

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

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

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

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

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

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

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

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

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

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

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

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

— 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.

—  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.

— 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.

— 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.

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

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

Entrance, or uzo mbata (containing The Preamble)

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

The Way Inside, uzo n’ime, or Deeper Way or Way of Depth or Way of Profoundness (containing the Elaborated Guidances)

The Way Below, uzo n’ala, or Way Underneath or Way in the Ground or Way of Libation or Way of Reference (containing the Footnotes of the Guidances)

The Way Above, uzo n’elu, or Way Up High or Way in the Air or Way of Praise or Way of Direction (containing the Headnotes of the Guidances)

The Way Forward, uzo n’ihu, or Way in Front or The Facing Way or Way of Seeing or Way to See, also to be coupled with uzo huru, Way Seen, and uzo anya, Way of Sight, of the Eye, of Love and The Long Way (containing the Connections and Mapping of the Guidances)

The Way of Hearing, uzo inu, or Way of Listening, also to be coupled with uzo nuru, Way Heard or Way Listend To and uzo nugo, Way Received, close to Understood and uzo nti, Ear Canal (containing the Audition and Reception of the Guidances, by way of engagement in The Disciplines)

The Way of Expression, uzo okwu, or Way of Speech or Way of the Word, also to be coupled with uzo ekwu, Way Spoken, and uzo ekwo, Way Sung or Way of Singing and uzo igosi, Way to Perform or Way to Show or Way to Demonstrate or Way Shown or Way Indicated (containing the Pronunciations and Recitations of the Guidances, by way of engagement in The Disciplines)

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

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

The Way Known, uzo mara, or Way of Knowing or Way to Know, also to be coupled with uzo mmatu, Cognitive Pathways, and uzo mmuta, Way Learned, Way of Learning, Educational Path or Curriculum (containing the Commentaries, Interpretations and Studies of the Guidances, by way of engagement in The Disciplines)

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

Entrance, or uzo mbata (containing The Preamble)

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

The Way Inside, uzo n’ime, or Deeper Way or Way of Depth or Way of Profoundness (containing the Elaborated Guidances)

The Way Below, uzo n’ala, or Way Underneath or Way in the Ground or Way of Libation or Way of Reference (containing the Footnotes of the Guidances)

The Way Above, uzo n’elu, or Way Up High or Way in the Air or Way of Praise or Way of Direction (containing the Headnotes of the Guidances)

The Way Forward, uzo n’ihu, or Way in Front or The Facing Way or Way of Seeing or Way to See, also to be coupled with uzo huru, Way Seen, and uzo anya, Way of Sight, of the Eye, of Love and The Long Way (containing the Connections and Mapping of the Guidances)

The Way of Hearing, uzo inu, or Way of Listening, also to be coupled with uzo nuru, Way Heard or Way Listend To and uzo nugo, Way Received, close to Understood and uzo nti, Ear Canal (containing the Audition and Reception of the Guidances, by way of engagement in The Disciplines)

The Way of Expression, uzo okwu, or Way of Speech or Way of the Word, also to be coupled with uzo ekwu, Way Spoken, and uzo ekwo, Way Sung or Way of Singing and uzo igosi, Way to Perform or Way to Show or Way to Demonstrate or Way Shown or Way Indicated (containing the Pronunciations and Recitations of the Guidances, by way of engagement in The Disciplines)

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

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

The Way Known, uzo mara, or Way of Knowing or Way to Know, also to be coupled with uzo mmatu, Cognitive Pathways, and uzo mmuta, Way Learned, Way of Learning, Educational Path or Curriculum (containing the Commentaries, Interpretations and Studies of the Guidances, by way of engagement in The Disciplines)

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

Founding Code of Ethics (HTML and PDF)

Policy on Privacy and Confidentiality (HTML and PDF)

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

Acceptable Use Policy (HTML and PDF)

All Associated Policies (HTML and PDF)

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

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

Founding Code of Ethics (HTML and PDF)

Policy on Privacy and Confidentiality (HTML and PDF)

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

Acceptable Use Policy (HTML and PDF)

All Associated Policies (HTML and PDF)

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