Common Truths
Life and suffering are not separable.
Suffering originates from attachment to what changes and is not permanent.
There are ways that alleviate, overcome and prevent suffering.
These ways consist of comprehension, imagination, communication, action, devotion, gumption, intuition and concentration.

Vital Aims
To liberate ourselves and others from delusion, oppression and needless suffering.
To abandon and resist greed, hatred, ignorance, apathy and arrogance.
To generate clear awareness and truthful insight into the nature of life and death.
To fully uncover our humanity and actualize our whole potential.

Critical Imperatives
To prevent systemic violence and coercion.
To prevent corruption and over-consumption.
To prevent abuse of human dignity and social exploitation.
To prevent hypocrisy and the spread of lies.
To prevent pollution and senseless destruction of natural habitat.

Innate Means
Amity and empathy
Honesty and self-discipline
Stability and patience
Vitality and perseverance
Clarity and focused attention
Simplicity and radical wisdom

The Essence of Radical Wisdom
The heart of inexhaustible compassion, stirred by profound and timeless wisdom, sees deeply into all aspects of human nature and finds them to be essentially dream-like. With this insight, anguish and despair are overcome.

Reality beyond all appearances is vast emptiness, emptiness manifests itself as perpetually changing reality, reality is not different from sublime emptiness and emptiness is not different from transient reality. Consiousness, sensation, perception, emotion and cognition are intrinsically like this.

All things are illusory like a dream; nothing is actually created or destroyed, defiled or pure, gained or lost. There is no self that is separate from consiousness, sensation, perception, emotion or cognition; no self that is dependent on eyes, ears, nose, tongue, body or mind; no self that is independent of sight, sound, smell, taste, touch, or mental reaction; no self who is seeing, hearing, smelling, tasting, touching, or perceiving; no ignorance, cause and effect or end of ignorance, cause and effect; no aging and death or ending of aging and death; no suffering, no origination of suffering, no end of suffering or ways that lead from suffering; nothing to grasp or cling to and no individual attainment.

With no individual attainment, human beings, guided and empowered by radical wisdom, lose all of their doubts and obsessions. Having no obstacles for their minds, they overcome fear and hesitation, freeing themselves entirely from illusion, experiencing genuine awakening and total equanimity. All intimately awakened human beings in the past, present, and future, relying on radical wisdom, actualize complete liberation and universal emancipation.

[ 25 August 2005: Message edited by: libertarian eco-socialist ]

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Originally posted by MacD:

Gir: You're not one of those, are you?

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Randroid? No. Unbridled capitalism leads to the situation where the person does not own their own life, but rents it from a powerful wealthy person.

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Suffering originates from attachment to what changes and is not permanent.

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Thank you for posting The Philosophy of Liberty link. What a sham that this message is lost on both socialist and conservatives.

I sometime think that socialist and conservatives are just different sides of the same coin. They both want to control or impose their view of the world on other people by using the power of the state/government.

Yet, both side hate it when the other side is in power

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Originally posted by Deno:
I sometime think that socialist and conservatives are just different sides of the same coin. They both want to control or impose their view of the world on other people by using the power of the state/government.

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I don't believe in either concepts of self or ownership.

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Dude, I hate to break it to you, but so does every political party and ideology. Including libertarians and your beloved Randroids.

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You just prove my point buddy, you obviously don't understand the message of 'The Philosophy of Liberty"

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Originally posted by Jacob Two-Two:
Aren't there existing ones that you can join? Way easier than starting your own, I would think.

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1) They define 'property' of the product of one's labour acting on nature. Unfortunately, according to this definition, nature itself is not property. This philosophy therefore provides no mechanism for a society to determine who gets access to natural resources.

2) They neglect the fact that the institution of 'private property' is intrinsically coercive. A claim of property rights is meaningless unless the right is enforceable. To enforce property rights againsts an individual who does not recognize those rights requires the use or at least threat of force.

Zealous enthusiasm of the beginnings (also referred to as a crisis) would burn out rather quickly, ideas loose their attractiveness, and everything usually goes back to normal (back to sleep so to say) sometimes a bit or drastically modified though. But no freedom achieved. Why? For once-freedom cannot be forced or served as a mechanical activity for the dormant consciousness. It is not a state of mass trance that usually becomes a feast for dictators.

I believe, alongside with Buddha, that freedom is not a concept, nor ideal, nor it is a social condition. In fact it’s not a condition at all. It starts with and within the individual and takes time to accomplish. But the desire and passion for freedom needs to be developed within the individual as a means towards joyous and advance (in a state of advancement) living. That leads to cooperation-the action environment of freedom.
“Often the community is accused of doing violence to the freedom of individuality. This charge is applicable to any compromise state but not to the community. In a conscious community there is a place for every labor. Each one may select his task at will, for every labor is sharpened by new attainments. There is not the tedium of mechanical performance, for the worker is at the same time an experimenter. He understands the significance of the problem of introducing perfectionment of work without disturbing the general complex of rhythm.”

[ 12 August 2005: Message edited by: venus_man ]

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Originally posted by Deno:

You just prove my point buddy, you obviously don't understand the message of 'The Philosophy of Liberty"

Why am I not surprised?

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Anarcho-Ecosocialist Principles and Praxis

Equality; social justice, rational tolerance, free association, voluntary cooperation, egalitarian relationships, mutual respect and solidarity amongst men and women of all ethnicities, origins, hereditary roots and sexual orientations.

Liberty; freedom from all forms of domination, hierarchy, economic classes, social exploitation, oppression and tyranny, by means of free education, self-organization, direct action, civil disobedience and creative resistance, building dual power structures and alternative institutions committed to universal social justice and ecological harmony involved in local community struggles using tactical coordination for synchronized action; primarily, general strike (worker, student and rental) followed by occupations of workplaces, institutions, needed land and unused residential buildings.

Direct democracy; organised collective self-determination, cooperation and shared responsibility through participation in workplace councils/committees and local residential or land-sharing cooperative collectives, with each person having inclusive, proportionate influence in horizontal policy-making and equal say in all decision-making affecting them. Local collectives could buy (for the time being) as directly as possible from producers, exchange services or barter with other collectives or cooperatives, sharing and consuming things together. They could also function as work councils if all members share a workplace. These collectives would probably consist of 3 to 20 people, small enough to facilitate friendly discussion, debate, and consensus, while avoiding the formation of competing elites that tend to dominate larger groups. They could split up (peacefully) if the group gets too big, remaining more or less open to newcomers. Local collectives could organize neighbourhood or village assemblies that would need to function horizontally and meet regularly for all types of community matters. Until political/economic power can be based at this level, people can form various social solidarity networks that could include the unemployed, as well as residential and worker cooperatives.

Communality; coordinated networks of local collectives and neighbourhood assemblies, workplace councils and syndical trade-union committees establishing autonomous municipal/township communes with collective (directly democratic) control of land, resources and means of production. This may necessitate (strictly voluntary) coordinated self-defence of the social revolution during a period of political upheaval, to bring about ‘communalism’ (as defined through 'social ecology'). Neighbourhood assemblies would then include every adult citizen in proposing policies and voting in decisions that affect them. Citizens would elect a congress of delegates (subject to recall) who would form various administration councils (with regular rotation of posts and complete transparency), responsible for making (tentative) decisions in matters that effect large numbers of people; municipal legislation (to be decided by three-quarter majority votes through referenda perhaps), establishing fair and ecological standards of local production, consumption and justice in general, outlined in a communal constitution, revisable when and if necessary, as well as adjudication and administration of restorative (non-punitive) justice, through rational non-authoritative enforcement of legislation and processes for truth and reconciliation. All bureaucratic aspects of communal government would be reduced to the barest minimum, eventually dissolving completely. Municipal or township communes would gradually become loosely connected, ecologically integrated village networks, in regionally shared wild spaces and parkland commons. Economic decentralization and self-sufficiency at the subsistence level would be achieved by developing a communal economy through collective provisioning, localised service exchange, barter and honor systems.

Universal mutual aid; regional to global confederation of free communes with open borders, subject only to environmental constraints. Fully transparent and inclusive democratic social institutions with recallable delegates, elected from the base, with limited mandates for administration in matters requiring regional to global levels of organisation, such as a health and disaster relief, monitoring and protection of ‘Universal Human Rights’ or an 'Earth Charter' (revised to abolish private property and state, encompass direct democracy and demand universal access to clean water, uncontaminated soil, adequate food, shelter, clothing, sanitation, medicine, health care, education, tools and machines, solar and wind generated electricity, clean fuel technology, communications networks, public transportation, means of mass production and means of recycling ultimately eliminating all hazardous wastes and most undesirable labour. The confederal economy would use directly democratic organizational structures for autogestion (workers’ self-management) and participatory planning at the horizontal level. Workplace councils and trade union syndical production committees would stipulate with consumer collectives through neighbourhood, municipal and regional administrative committees, establishing socially and ecologically indicative values for exchange while insuring universal access to all basic needs. Every worker would have balanced job complexes with equitable remuneration and all industries would have to abide by local regulations for social justice and ecological protection. This type of large-scale solidarity economy beyond borders could function dynamically in perpetual social revolution, adapting itself to differences amongst communes and regions without creating political tensions. The 'participatory economy' model does not ignore, oversimplify or underestimate the destructive resilience and complexities of global capitalism (corporate fascism). It is ideal for building a dual power economy while capitalism remains dominant. By promoting equality, diversity, solidarity and efficient autogestion, 'participatory economics' could help bring about a rational and ethical society, with life based on affirming, nurturing and preserving humanity, diversity, and community.

*This writing is intended to supplement the Peoples Global Action Manifesto and can be printed in one page format using ‘Arial 8 pt’ on ‘Microsoft Word’.

[ 23 August 2005: Message edited by: libertarian eco-socialist ]

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Originally posted by soilpharm:
Where does laziness fit into the notion of freedom and the functionality of the conscious community?

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[ 12 August 2005: Message edited by: libertarian eco-socialist ]

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Originally posted by libertarian eco-socialist:
I don't believe in either concepts of self or ownership.

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Well I suppose that's tautological. If there's no self, then presumably there is no "I" to believe anything, so you couldn't really truthfully say "I believe" about anything.

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Originally posted by libertarian eco-socialist:
There is no need to conceptualize 'laziness' in authoritarian ways. It is a totally subjective term since 'non-doing' conserves one's energy as well as shared resources. I have no idea what you mean by the term 'Communion' with a capital 'C'. 'Striving' is another ambiguous term. Though very relative to the concept of freedom, it is not a quality of freedom in action.

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Yes, rest is cool, but rest is not laziness, it just a change of activity. Say, you switch from reading a book to having a walk etc. See, for example if you are an athlete and you run 200 meters and upon finishing you just stop and lay down for half an hour. You think its right. Athletes will probably tell you that it is not. And you know why? Because they conscious of their bodies and they know that you cannot break the rhythm that drastically. Therefore it seems that resting is in the balanced change of activities. Laziness however is something else. It is a form of inertia that eventually, if continues for a while, can become chronic thus damaging individual’s organism, and bringing dissonance to the environment or community (or even family) this individual is a part of. Again, ignorance comes from ignoring, and that’s what laziness does-it ignores the actuality of life dynamics.

It is not authoritarian, for it is really up to the particular individual to figure it out. But since we are all part of the group (and the ecosystem, environment in general), we need to be conscious of this and act in a ways that will not damage us and the surrounding environment.

Regarding the concept of 'self', I was not thinking to clearly that day. I don't believe in 'self' per say, but I use the concept in communication, sure. I see 'self' as a sublime illusion.

[ 23 August 2005: Message edited by: libertarian eco-socialist ]

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but usally the one making that judgement doesn't know or take into account underlying psychological reasons or the fact that someone judged as being lazy may be too pissed off to give a damn anyways, or could be a very serious thinker working on a cure for some disease or something. I personally don't like using the word.

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Ya, when I encounter someone sitting on their ass I typically assume they're on the verge of curing HIV. LOL!

I'll have to remember the "too pissed off to give a damn" one too.