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'''Stance on life, death and time''' | '''Stance on life, death and time''' | ||
1. There most probably nothing after death, since every idea of what we think as an afterlife is just our wishful thinking that we have no basis for believing in. | 1. There is most probably nothing after death, since every idea of what we think as an afterlife is just our wishful thinking that we have no basis for believing in. | ||
2. Existence has no inherent meaning. | 2. Existence has no inherent meaning, because life is a fact not a meaning. Life doesn't "lack" meaning because there was never room for meaning to begin with. | ||
3. Humans have an inherent need for meaning in a universe were meaning is irrelevant, this is absurd. We either tend to make a leap of faith to something abstract and irrational or turn to physical escape or destruction to escape this absurdity, but one ought to embrace the absurdity instead | 3. Humans have an inherent need for meaning in a universe were meaning is irrelevant, this is absurd. We either tend to make a leap of faith to something abstract and irrational or turn to physical escape or destruction to escape this absurdity, but one ought to embrace the absurdity instead, | ||
4. | 4. ... one should not, however, reject life nor turn to faith when facing this crippling reality. One should instead accept this fact and still rejoice in life and its small things despite or because of their "lack of" meaning, because the fact of these things existing ought to be enough. Or if you will, may the joy and appreciation of "meaninglessness" be an act of rebellion. | ||
5. Death is not the opposite of life, but an innate preconditioned part of it. Death is not something to fear, avoid, lament or hate. Death is outside our control, our view of death is our responsibility, and we can learn to accept it as a part of life, as neither good nor bad. Grief is of course important when experiencing | 5. Death is not the opposite of life, but an innate preconditioned part of it. Death is not something to fear, avoid, lament or hate. Death is outside our control, our view of death is our responsibility, and we can learn to accept it as a part of life, as neither good nor bad. Grief is of course important when experiencing death, and it ought to be practiced in a healthy way. | ||
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7. "Protect time like your money". Value your time and don't waste any time in the day on the trivial and vain. Don't waste time worrying on problems one can't do anything about, and | 7. "Protect time like your money". Value your time and don't waste any time in the day on the trivial and vain. Don't waste time worrying on problems one can't do anything about, instead one ought to be responsible and to take care of problems one can do something about. | ||
8. | 8. Practice remembering and cherishing things and experiences more than regretting and mourning the end of them. | ||
'''Stance on ego and identity''' | '''Stance on ego and identity''' | ||
1. The term "ego deaths" as it is used in the modern day usually refers to our sense of self-esteem, our need to guard it from harm, and our propensity to see the world through the lens of our imagined identities. People who define themselves, for instance, by their political inclinations, social standing, skill set, or overall perception of physical attractiveness, will engage with the world as members of these groups and defend these abstractions as they defend themselves. It is a falsehood to associate one's own self-entity with these things because they are external to us, they pass by and don't require our attachment. Our true selves are the perceptions of our senses, feelings, and thoughts, as well as our ability to judge, choose, and have willpower. The real you is the one who makes decisions and is persuaded of certain things. Everything else is not a part of who you are; it is something you can find practical or enjoyable while it is available. It is not a fundamental aspect of who you are. | |||
These | We are entities with thoughts and opinions that we associate with ourselves. These are identities. Although identities may aid in conveying information, they are actually external to us. Since these external perceptions of ourselves are distorting our experience as self-entities, we should cease creating self-images of ourselves from these identities. This is due to the fact that we are actually unable to think of our self-entities in a tangible way. Realize that you are unable to think of yourself as you eliminate outside notions and assumptions about who you believe yourself to be. The only thing that is endangered when you experience hurt or are triggered by prospective "harm" in social situations, is your false sense of who you think you are (self-images), which is based on outside factors. | ||
2. To reach the full and true potential of your intellect, you ought to unblock your survival from fear, pleasure from regret, willpower from shame, love from grief, truth from lies, insight from illusion and pure conscience of experience from worldly desires. | |||
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10. One ought to follow a Nonviolent Communication (NVC) style, also called Giraffe language, to reach the most | 10. One ought to follow a Nonviolent Communication (NVC) style, also called Giraffe language, to reach the most efficient, optimal and rational conclusion. Explain the situation/problem, explain how it affects, explain what is needed, and give suggestions how to compromise. | ||
===Cultural cuisine=== | ===Cultural cuisine=== |
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