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13 Elucidated Di’kats

The Evolution of Everything D IKAT ’ S OF T HE U NIVERSAL P ARTY

A platform for universal ethics that is present in all society, parties, ideologies, and people.

Di’kats– are holistically, logically proved and consistent guidelines


THE 13 DI’KATS: UNIVERSAL PLATFORM PRINCIPLES


Everything which exists has one thing in common – it needs to continue existing. Particularly for the sentient to which reality dictates a necessity to interact, exchange, and live within certain conditions. From physical venerability to mental and social necessities humans make bonds in order to survive. These bonds must be honored and served to preserve our society. The most fundamental of which is family. Uvous is an ethic of guarding and maintaining these physical and psychological necessities to provide the security, sanity, and sustainability in any social environment. For these bonds such as family, require perpetual development, and so Uvous is not only a maintaining force but an active catalyst of change which benefits these base motivations and interests. Uvous is further the idea that in order for society to coexist with individuals it must be in the best interest of everyone’s family, thus we must defend the collective interests of all families, as single insuperable notion that permits and builds the foundations of civility.

Is the Universalist equivalent of jihad - jihad in truth meaning a war on ignorance. In the Universalist interpretation, a war on stagnation and regression within one’s self. A lot of problems derive from the unwillingness to honestly confront oneself and call error within our own judgment – no matter how obvious the error may be. This results in an escalation in conflict, and opposition to our environment that is detrimental to our goals. In order to progress, elevate or succeed in change. We must confront this inner limitation, this inner conflict, and question the logic behind our hostility. In this sense Xuijuval is a war against you, the prejudicial self, which comes from a natural lack of omnipresence and is a challenge that is always with us, everyday. However not all of Xuijuval will be centered on conflict with others, but anything which requires a holistic reevaluation of ourselves or change from within. Our only enemy, as evolving beings, is the confusion of ourselves with the limiting doubtful corners of our own mind that insist we play it safe, and be so vigilant in our defense we are blind to practicality and possibility. Xuijuval is the radical internal energy which generates the glee of freedom and exoneration of these limitations, enforcing a stronger, clearer you onto the world.


Just as there is internal struggle with an individual’s prejudicial self there is external struggle with those of others. History can be divided into two diametrically opposing disciplines of thought, that of unity and that of division. This overarching struggle for human unity, above all else as carried on since the dawn of civilization, and is encompassed in every moral dilemma one can encounter with another. In every struggle there is the choice to unify or divide amongst others. Sa’le Chakahs highlights this external struggle, this perspective, and encourages against all odds, all difficulty and disaster that humanity always chose unity. For divided we fall, this is true throughout all history and in every daily circumstance. We must endeavor not only to liberate ourselves from prejudice towards ourselves and that which may affect our lives, but also the prejudices in our interactions with others and that which may affect theirs. Upon our best efforts we may work to sway others from their own misperceptions, but ultimately the most that can be asked of any human is for them to master their own interactions and by it become an advocate for unity.

The choices we make define us. Furthermore they define our courses of action, our plans, and the details of success in life. Thus Kilaka stands for this superlative power of choice and its role in our lives. It also implies the difficulty of these choices and the great responsibility that comes with them. Kilaka is not just a moment in which a decision is made, but the learned manner of conduct that comes from a consistent effort to better one’s life. Better yet a disposition towards decisions that permits one to make the hard choices and the easy choices, to make the choice for progress consistently and continuously until the change arrives. In every decision there is ultimately but two choices to progress or to regress, to stagnate or to advance upon a new stage of experience, understanding, and being. Kilaka is not a favoritism of either, but the reverence for the significance of either decision. We are who we choose to be, as a collective sum of our past and present decisions. No matter the difficulty or the error of past decisions a new choice can always be made for the betterment of yourself and others. We can choose to be better, and then simply be better – it does not require philosophy but the simple action


of a deep and sincere choice. This transformative ability of all people is held at the very core of Kilaka.

All things may have extremes; it is the human journey to navigate an amicable balance between them. As dedication to either extreme eliminates awareness of its alternative, which may at times be superior in utility. Progress or regression is often heralded to in aforementioned principles and writings of Universalist vocation. But these are nothing without balance, as no human being is flawless or even capable of achieving the degree of perfection any extreme in truth requires. Further there is no utility in extremes as it removes emphasis from the practical function of objects, events, people, or context by imposition of a notion of progress or regression. A notion which may upon a later occasion be found to be false. We may make choices, or strive for unity but both must come with balance in order to be achievable. The principal of balance is invaluable in mitigating extremes and allowing for a middle ground where awareness and action can coexist. This is particularly true in regards to resources. Which have for ages sculptured many human interactions, through trade and war, one justified through abundance and the other a lack thereof. Upon the issue of lack and abundance a clear definition of balance is revealed. For one without the other is irrational, but together they are reasonable and capable of great results when performed with resolve. Lack generates barbarity as an individual struggles to sustain and nurture themselves at the expense of others, and abundance can easily resort to gluttony and the downfall of a resource system when that which is for others becomes reckless waste. Both foolish as stated alone, but when the concern of lack is combined with the optimal distribution of abundance an ideal state is forged through balance, a combination that better suits the interests of all people, without undo repercussion. Lalo allows for the circumvention of penalties which exist in any extreme, and prevents unrealistic demands on an individual for perfection. What Lalo ultimately seeks is sustainability, to find and promote that which is balanced, fair, and equitable in every circumstance.

Ideas are just words if they do not produce evidence or real world results, it is then advisable to observe the balance between objective and subjective logic.


Previously defined objective logic is that which pertains to the external world and subjective logic is that which pertains to the individual experience of life and its subsequent limited perception. For many generations it has been the express determination of humankind to create systems which explain these overlapping logic systems to create what might be deemed ‘operational logic’. This effort is seen in the jurisprudence of courts, the psychology of the scientific mind and the scientific approach, or in the writing of ancient scholars. The reason for these energies is that we need it to function and thrive and translate our ambitions into a tangible reality. There is however great difficulty in maintaining operational logic over a prolonged period. As both the subjective and objective estimations of the world are bound to be incorrect and clash. Lizigo addresses this clash between subjective and objective realities through a prescription to mutual interest. In which the subjective or personal realities and interests of any parties can be reconciled with those of all others by preemptive concern. If one sees the benefit of others as the benefit of themselves, and acts thusly they need not achieve omnipresence to attain enlightened self interest, they need only to expand their self interest onto another. Collectively, if mutual interest is then observed to the foremost knowledge of millions, with each looking out for the interests of others to the best of their knowledge of the environment, society, and circumstance it is for all intents and purposes limited omnipresence. This is as close as humanity or any human effort can get to objective knowledge while still catering to each subjective human experience. Objectivity is improved by interactions with others, and subjectivity is improved by observance of new insights into your own experience – it makes sense then to combine them. By looking for new insights into how your subjective experience may benefit others and in the process increase your understanding of both subjectivity and objectivity in a new light that has countless applications. This is the strength of Lizigo the realization of the human capacity for logic, and its full utilization as a synergetic whole through observance of mutual interest.

All causes, movements, ideologies, cultures, and people have identities. These identities are central to their sense of self and belonging to a given society. Thus a universal cause must have a universal identity to give all people a sense of belonging to humanity and the universe at large. Learning from identities past Yeajeyah is an evolved form of basic identities which have been assigned to us by various order and stratifications of society.


That which distinguishes the universal identity from all else is it is focused on all existence and is without a narrow focus. The reason for this is that all existing stratification in society are derived from a exclusive identity, although it is true there is a large variance of inclusiveness, all existing identities today practice the art of exclusion. Exclusion is used to scapegoat, blame, dehumanize, and exploit without reserve the ‘others’. This causes calamity of incomprehensible scale which is perpetuated as long as it is popular to adhere to an identities founding prejudices. The universal identity ends this age old method of stratification and seeks to unify all equally under a single identity that stands for all existence. The reason the identity is founded on all existence and not just humans is the inherent exploitation of the environment, animals, and natural resources that occurs when these are no longer valued or seen as integral to the very existence of all life – which they are. Thus the universal identity accepts absolutely no favoritism human or otherwise in order to truly end all forms of stratification once and for all. There is no point in unifying humanity, if there is not a planet left to sustain it or creature left to live beside it. The strength of the universal identity is capable of unprecedented power while retaining clarity in simple virtue as any who holds it can truly claim, without a single conceivable exception – all for one and one for all.

Humanity cannot expand, evolve, and progress without a good measure of stability. What is needed in order to sustain any long-term endeavor to is sensibility and a surefooted stubbornness of down to earth thinking which questions the adage ‘new is better’. All change is not good change; in fact many agendas are full of intellectual elements which are ill-advised, brash, and shortsighted. Stability then is founded on the ability to filter the new and/or troublesome with sound judgment and discern rightly whether it is good or bad in its intended application. Vatealon is thus compromised of a clever filter. That is built upon the realization that all present definition of good and bad are but units of time. In that all good things known to society are long-term, whereas all bad things known to society are shortterm. All wicked or egotistical behaviors that benefit an individual do so only for a short interim followed by an inevitable backfire. Simply something is not bad if it is not selfdestructive. What Vatealon then stresses is the analysis of all major initiatives and ideas by this filter; if it is not feasible in the long-term benefit of society then fit to be applied in situations demanding stability, and elements of predictable payoff.


There is naturally a place for the brash initiative that is displayed by humanity on a regular occurrence, but when it comes to the welfare of humankind or other social elements in which a gamble is not appropriate, stability shall forever remain essential. Although applicable to projects of scale stability is a necessity for all things whether it’s personal development, the betterment of a community, or the progress of mankind. The beauty of Vatealon is in its applicability to any scenario, after a brief analysis of long or short term benefit the goal of stability is clear.

Expand or die, it’s a simple biological truth that is applies to all society. Once a society stops expanding, improving, evolving it begins to stagnate, this is true on both a social and personal level. Humanity can no longer afford to have the vast majority of its citizenship stagnate. If the social ills of our time are to be overcome the full mobilization of humanity is required – nothing less. Aodthiun is both the principle of expansion and the realization that eternal expansion is possible. It reminds us that no matter how much our life improves or declines we must always strive to improve, this is the goal of life. Without improvement there is no purpose to life. This does not mean there is no time to stop and enjoy the metaphorical flowers, there is and this is a form of personal expansion and development. But survival social or otherwise depends upon improvement as nature and the universe is not a docile or controlled environment. Society may only create the appearance of sterility and control, but in reality there is none. There is no refuge from disease, natural disaster, famine, or other environmental calamities we must improve or become the victims of circumstance. Had humanity not developed science it may have suffered the scourge of pox, malaria, aids, gonorrhea without medicine or preventive measures. We cannot in truth claim loyalty to self, family, and humanity and not concern ourselves with their wellbeing. No person may without expansion succeed - no family, no society. Expansion is not only a virtue to survival but vitality and enjoyment as the new and undiscovered forever lay beyond our grasp and without the yearning to improve and expand we would ever taste the conveyances of modern life and the wonders of exploration. Without Aodthiun we’d be living we’d have but caves and beg tempest storms and baked sands for sustenance and our daily welfare, every innovation and improvement is linked in spirit to Aodthiun.


Aodthiun is not just a value but a primordial urge of any society to expand, improve, and explore which must not be repressed in modern society but cherished and facilitated by all means.

Humanity has become many things since the dawn of humankind. We have learned of our capacities for aesthetic art, melodic music, and scrumptious cuisine that have no natural parallel. We must not however become so entrap in our own accomplishments that we forget the need to defend ourselves, our families, and humanity itself from physical harm. Many live today in the fortunate circumstance where the concept of self defense is a psychological and not a physical practice during the course of one’s life. This practice is appropriate since in modern society most forms of self-defense have social and psychological dimensions. It is however necessary to understand the need for a strong physical defense in the face of real violence. It is ironically during episodes of violence in which we have the greatest opportunity to exercise our values. However it is a slippery-slope when justifying your own self-defense, which has historically led to a great deal of unnecessary bloodshed. Razeack is conceived to curb the potential of unhindered bloodlust which can be provoked from any human no matter how docile, as war has forever been a testament. By establishing a single uniform standard by which each of us in times of harm may apply to maintain our civility. The standard is this; self-defense is the only justified violence. Without self-defense we are victim’s forever claiming pleading or adopting facets of Stockholm’s syndrome to survive in society and amongst our peers. This twists our psychology and mutilates our values into little more than products of revenge and subservience. It is no life for any creature, to live in fear without a prospect of holistic survival. We must defend ourselves and claim that of life which is rightfully ours, breath, and the right to continue it unhindered.

Social evolution occurs through a single general process, a mistake, acceptance, and eventual change. This single process although incredibly direct is often interrupted by the widely held inability to accept criticism. There are people who


can accept criticism better than others but as a generality criticism is seen as an affront by stratified societies. Mainly, because it is interpreted as an attack upon the character of a stratified identity which sees itself as separate from all others and therefore always on the defensive. Constructive criticism exists on the margin of society and in pockets of acceptance in highly specific scenarios, everywhere else it is a stain, and synonymous to most with insults. Anyone or anything unable to accept their faults cannot as a rule change them. Confrontation with our inability to receive criticism as a society and as a person is thus vital to and the basis of our social evolution. Beyond criticism conflict itself should be seen as a glory. In every conflict we are exposed our faults, our inadequacies which can be turned into our newest strength. Conflict will never subside, life is a series of conflicts and if it is to be fully lived we must embrace this reality with tenacity and the same indomitable spirit of life at its rawest. Criticism won’t always be constructive, nor will it be kind – but at times it will be accurate and this is what we should train ourselves to hear, and care for. A dependency on kind criticism enables the hyper-sensitivity present in society today, Qua’Vaunge desires no such refuge, as this fuels the spirit of fear and avoidance experienced in society today. It must be wholly overturned. Qua’Vaunge is thus the personal and social acceptance of all forms of criticism, and the courageous thirst for - not fear of - conflict. What is sought ultimately by Qua’Vaunge is level-headed courage by all in the face of criticism, so that it may compel an evolution.

There are innumerable social problems today, enough so that there is at least one grave social ill for every individual. Thus society needs each person to stand up and realize their fullest potential so that society may not suffer. The greatest issue in this regard is the fragile identities of most people when it comes to tackling a social issue entirely on their own. Many instantly resort to the misconception that they are not good, strong, smart, or creative enough to succeed, and those who do believe do so often through false pride and vanity not genuine devotion to a cause, but demagogues working for a prize. This circumstance is a product of the intense social stratification in modern times. In which it is highly beneficial for the masses to succumb to subservient personalities and identities. This goes unnoticed in daily life because subservience is masked in humble makings, but when held to a trail of great or public making it is


instantly recognizable, as most withdraw before even trying their talents. Doubt is thus the single most crippling power of human empowerment. This is why public speaking is often more feared than death by the average citizen. Anox overcomes this doubt by the idea that everyone has merit, and the potential ability to prove themselves given the right conditions. Everyone can be great. Anox inspires people to greatness by attacking the core of doubt – their personal identity by encouraging each and every person to cultivate their own alter-ego. This alter-ego is meant to be the embodiment of what is needed to accomplish their social mission. In a similar fashion as people have ‘work selves’ in professional environments, they can have ‘social selves’ to complete tasks in society. Anox is the foremost option for most as many have nothing to fashion but themselves to take on such a large and meaningful task. However with will and determination Anox upholds any human can succeed, and inspire others to do the same. Society needs more greatness in its citizenry, in fact humanity requires it. Thus Anox seeks to provide a channel for these human energies not only through an identity of empowerment, but the belief that it should be mandatory for any governance to create opportunities for all members of society to pursue greatness. Not just once, in a fleeting moment that ignorance or youth may mistake and decline into a timeless regret. But several times in an average life, so that one may be offered the chance to stand up to their specific social ill and achieve their own measure of greatness – for the benefit of all humankind. Anox is strengthens society by providing all its inhabitants with not only sustenance, but the potential to fulfill their innermost ambitions by recognition of their demonstrated merit.

Unity is our most basic means of organization. From the early tribes to the bustling cosmopolitan cities of London to Shanghai humans have used unity for good and for bad. Civil rights were accomplished by the popular movement for unity and solidarity on racial issues, yet unity was used to launch nations into the devastation of World War 2. It is means of progress and regression, what determines the two is the trends of inclusive or exclusive degrees of unity. Croiboness states that true unity is that which is forever on the inclusive end of the spectrum, and that unity no matter how intensely felt when held against another in the form of exclusion is just another form of division.


We are nothing without unity, and unity is nothing without inclusiveness. Croiboness is not however limited solely to the definition of unity, but also it is supremely dedicated to its realization. As inclusiveness is not only a matter of definition but also a means of promotion, as humans the world-over cling to beliefs which do not exclude them and thus leave open the intention of eventual harm. Unity itself has been the most savored ingredient in every human organization, its appeal to all growing with its degree of inclusiveness. Unity is basic concept of governance that is universally applicable to any governance of people. In any circumstance which requires the leadership of others, the navigation of a general course, or the organization of a group unity may severe any individual or organization well. Division in contrast is a tired and heavily tried system which has proven countless times to have little use beyond mixed and fleeting results. If humans are to be governed, unity is forever the suitable answer. Croiboness thus is the realization that a universal identity may unify all people, but also all systems, manners, practices, and conditions. Unity is not only an ideological concept, but a means of practical governance over all things. Croiboness sees it thus as the only legitimate structure and form for order over society, all people, and humanity itself. Humans hunger for unity, Croiboness is the manifestation of this timeless yearning, this principle, and the strategy of all such practice.

13 Dikats (Platform Principles)  

The platform principles which guide the overall moral ideology of the universal party

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