There will be always elites – but what kind?

Ethical evolution or devolution ? We have the choice …

For the Synergy of Spirituality und Politics:

The Manifesto of the Dharma – Ethic Party

For World Peace, Humanity, Democratic Decentralisation, Ecology,

Social Sanity, Fair Economy, Holistic Thinking and Self-Realisation ...

New world-citizen-ethics lead us away from the three main dangers facing humanity at the start of the new millennium: « ... if humanity wants to raise it self - it has to change its world few »

Chris

Revised Version: April 14, 2011 - ©: www.ethikpartei.ch 2

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This manifesto is dedicated to all who have contributed to it and who have inspired us. Special thanks to the “journeyers to the east”, the trav-ellers in India who have helped with proofreading and translation work.

The Ethic Party is inspired by:

The Bhagavad-Gita

…and by the teachings of PremYoga:

www.premyoga.org

This manifesto is a summary and introduction to some of the topics dis-

cussed in greater detail on the website of the Ethic Party. You can download, print and distribute it via www.ethikpartei.ch …

“All-embracing Love will be achieved more and more by spreading All-embracing love. All-embracing Love and the all-pervading Spirit of Truth

go together hand in hand. All-embracing love means care and care means action. Where there is no care and action - There is no love ...”

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Introduction und Content: Our innermost and utmost duty: Our own evolution of ethics. This world is not our amusement park! It is more like a virtual reality ma-chine in which we are constantly training along our ethical evolution. There is no possible stagnation in our evolution/devolution of ethics, we either rise or sink. One of the most famous Vedic scriptures, the Ve-danta Sutra (literally: the end, the conclusion of all the Vedas) begins with athato brahma jijnasa: Now where you have received human life, it is time for you to ask questions and seek the Absolute Truth (brahma jijnasa) and its all-embracing Love. Gandhijee describes in “My Ex-periments With Truth” the perfect and complete stage of all-embracing love in the following words: "To see the universal and all-pervading spirit of truth face to face one must be able to love the meanest of crea-tion as oneself. And anyone who strives to achieve this cannot afford to keep himself away from worldly life. My devotional service has there-fore taken me to the field of politics. And I can say without the slight-est hesitation that anyone who claims spirituality has nothing to do with politics does not know the meaning of spirituality." Content:

What is our World-citizen-ethics (World-ethos / Dharma) 6 The Gandhian way of the united democracies 9 Non-Violence is the characteristic of a real democracy 9 Decentralisation is the way towards a society of fairness 10 Economics of a decentralised democracy 12 The golden middle way between capitalism and socialism 12 Economic security of a decentralised democracy 13 Is the Gandhian thought of decentralised democracy up to date? 14 Joy of life as the goal of an ethical evolution 14 Internationalism v/s universalism and world-citizen-ethics 15 What is missing in our day's society? 17 Non-Violence is all-embracing love 19 The three noble truths of the Ethic Party 24 Karma and reincarnation 25 Karma and free will 26 Karma in financial economy 27 The three Gunas - the universal scale of ethics 30 3. Same, same but different (Acintya-bheda-abheda-tattva) 33 A new system of education: The centralized learned decentralism 36 The contents of the Ethic Party Website 40

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What is our World-citizen-ethics (World-ethos / Dharma) The Ethic Party is supporting the ethical evolution of humanity. Our self-interested consumer consciousness needs to progress to-wards conscientious and spiritual humanitarian world-citizen-ethics. This understanding is necessary for a truly decentralised, democratic union of confederated nations, independently of the economic and military power of individual states. True world-citizen-ethics is not to confound with the economic globalization of powerful companies, which swallow the small ones, grow bigger and bigger and destroy all cultural diversities. It is the opposite of it, because it is based on decentralised, democratic understanding of local autonomy, self-determination and self-sufficiency, which all was taught to us by Mahatma Gandhi. This new consciousness will coordinate the fate of the world for the well-being of the entire mankind. So that all nations with such a world confederation of states would cooperate, it needs the necessary spiritual consciousness of a world citizen ethics within the humans in all countries and on all social stages. True world-citizen-ethics does not accept racist-, birth-right-, or blood-line-discriminations between humans, who were created by human preference due to extended egoism. We should feel obligated towards the beggar in the third world in the same way as to the neighbour directly in front of the house door. The goal of this solidarity is welfare with all peoples and all cultures. We resist with non-violent resistance (boycott) that the world is governed by those profit-oriented economists (global players). These global players are interested only in their own profit. They are a cause of the condition of the third world by not giving possibilities to these countries to develop, to sell their products at a fair price, or to practise self-reliance. We are so dazzled by our consumption that we do not resist against them. We, the consumer, carry a large part of the re-sponsibility as well, since we support with our consumption those global players. Consummation is action and action generates Karma. We give them by our consumption the rule.

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The Ethic Party resists the centralistic government bureaucracies and supports local autonomy. What is the technique of non-violent de-mocracy? It is decentralisation. Violence logically leads to centralisa-tion; the essence of non-violence is decentralisation. Gandhi has always been advocating such decentralisation of economic and political power in the form of, more or less, self-sufficient and self-governing communities. True world-citizen-ethics is also not to confound with the “New World Order” of those, who set up everywhere obelisks, print pyramids on dollar bills, plot bloody revolutions and wars and create networks of Masonic secret societies and business associations like Lions- and Ro-tary Clubs. The archaic model of the right of the stronger (Might makes right!) must come to an end. The economy may not dominate the world, because otherwise hu-manitarian values are kicked with the feet! We are therefore con-vinced of the fact that we must remove the global player’s power basis. Renouncement and boycott against certain products is our most power-ful weapon in the fight against the global players. If we want peace and justice and do not want terrorism and wars, we must release the world from the hostage of those global Players. Nowadays wars are in truth economic wars and the religions are only used by the different parties, in order to instigate the masses. There will be always elites – but what kind? The only long-term so-lution we have for correcting the intellectual corruption which has beset our industrial, governmental, scientific, journalistic and monetary sys-tems, is the creation of a new, organised ethical elite. The consultancy role of this unique body of ethical intellectuals is needed for today's democratic system together with a new university structure to nurture this ethical minority in the future. These ethical intellectuals are to be the consultants to those in power, not in power themselves, because this is the only way to avoid corruption. They will provide a voice for everyone who is eligible to vote to ensure that even those outside the sphere of power can still have their say. We will finally be in a position to realise a truly democratic system.

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The Ethic Party is supporting a timeless, natural and universal scale of ethics which leads us towards activities of all-embracing love. All people and creatures are part of a universal whole and we need to constantly remind ourselves that we are all members of one and the same family, the spiritual family of all living entities. Mahatma Gandhi was such an ethical intellectual who recognised the natural and universally applicable scale of ethics which is outlined in ancient Indian literature as the three Gunas. He sought to apply this ethical standard to his own life and to society at large and he has showed us a path towards world peace and our own self-realization. We, the members of the Ethic Party have decided to bring an end to today's habit of watered-down sweet speech and superficial cosmetic treatment. We analyse and seize our problems right at the bottom of their roots. According to Mahatma Gandhi, wisdom is in the service of truth. If we are truly objective, we are not to fight against evil but to es-tablish what is good. Goodness drives out evil in the same way that light drives out darkness. Light itself does not cast any shadows. But we need to know what is light and how to establish this goodness. When we injure our "right" hand, our "left" hand comes to its aid straight away because both hands belong to the same body. In this same sense of unity we must help all of those with whom we live, using our all-embracing love to undertake work which is not simply for our own material benefit. If we want to overcome our misery and today’s problems faced by hu-manity we have to change our way of thinking, bring an end to our intel-lectual corruption and establish a golden “Age of Wisdom". The Term "The Age of Wisdom" has been established by Stephen Covey (The 7 Habits of Highly Effective People) in his new Book "The 8th Habit". He describes the coming transformation of the present Age of Information into the new Age of Wisdom. The Ethic Party was founded on the 1. August 2003 in Zurich, Switzer-land and is our humble contribution for the start of this Age of Wis-dom. Thank you very much for your time and input!

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The Gandhian way of the united democracies Modern thinkers have suggested various ways in which democracy could possibly tide over its crisis. Prof. Laski expects that the ending of the paradox of poverty in the midst of potential plenty by "the so-cialisation of vested interests" would make for sound and stable de-mocracy. But is socialism enough? We have already seen how social-ised democracy of the Soviet brand has resulted in totalitarianism and regimentation of the people. Which way, then shall democracy go? The Ethic Party's answer is: "It must go somewhere the Gandhian Way!" This section fortifies Gan-dhi's vision of true universal democracy, and which is, in fact, being largely practised in the best democracies of the world such as the Swiss. The Gandhian Way has two basic principles: Non-violence and decentralisation. Let us explain these principles in some details. Non-Violence is the characteristic of a real democracy According to Mahatma Gandhi, democracy can only be saved through non-violence because "democracy, so long as it is sustained by sup-pressing violence, cannot provide for or protect the weak". "My notion of democracy is that under it the weakest should have the same op-portunity as the strongest. That can never happen through violence. Western democracy as it functions today," continues Gandhi, "is often diluted Nazism or Fascism". "At best it is merely a cloak to hide the Nazi or fascist tendencies of imperialism". Again: "democracy and vio-lence can ill go together. The states that are today nominally democ-ratic have either to become frankly totalitarian, or, if they are to be-come democratic, they must become courageously non-violent". Oth-erwise, constitutional democracy would remain a distant dream. The capitalist society is exploitation personified, and the essence of all kinds of exploitation is violence. In order to root out exploitation, there-fore, a society or state of equal rights has to be established. Such a society, of necessity, must be based on freedom of opinion and eco-nomic solidarity, because without economic equity there can exist no real political democracy.

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How is this economic equality and freedom to be brought about? One way is Soviet communism which, in practice, means "the dictatorship of the proletariat" or the violent and ruthless suppression of the "rentier" class. Even the life of the proletariat is regulated rigidly to such an ex-tent that freedom and democracy are, more or less, nullified. The rem-edy, in other words, becomes worse than the disease itself. And totali-tarian state is merely the modern name for “tyranny with up-to-date techniques”. Such tyranny inevitably throttles the free and natural development of human personality. As John Stuart Mill observes, we should not forget that in the long run "the worth of a state is the worth of the individuals composing it. A state which dwarfs its men, in order that they may be mere docile instruments in its hand even for beneficial purposes, will find that with small men no great thing can really be accomplished". Hence the supreme need for a democracy is the evolving conscious-ness of non-violence. If we use a positive word for non-violence, then we come to the term of all-embracing love. Decentralisation is the way towards a society of fairness What then, is the technique of non-violent democracy? It is decentrali-sation! Violence logically leads to centralisation; the essence of non-violence is decentralisation. Gandhi has always been advocating such decentralisation of economic and political power in the form of, more or less, self-sufficient and self-governing village communities. He regards such communities as the models of non-violent organisation. Gandhi, of course, does not mean that the ancient Indian village repub-lics should be revived exactly in the old form; that is neither possible nor desirable. Necessary changes will have to be introduced in view of modern changed circumstances and needs. Moreover, the old rural communities were not free from all shortcomings. It, must however, be conceded that these village communes contained within them the germs of an ideal economic and political organisation in the form of decentralisation of well-knit and coordinated village communities with their positive and direct democracy, non-violent cottage economy and human contacts.

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"That state will be the best," declares Gandhi, "which is governed the least." And according to Prof. Aldous Huxley, "the political road to a better society is the road of decentralisation and responsible self-government" It must be made possible for the individual to belong to a variety of small bodies possessing executive powers, dealing both with pro-duction and with local administration. As a member of these, he can once again feel that he counts politically, that his will matters, and that his work is really done for society. In this way people can be brought to realise that self-government is a fact, society is malleable to their wills because society is themselves. Centralisation of power results in curtailment of individual liberties and a progressive regimentation of the people even in countries en-joying a democratic form of government. "Centralisation makes for uniformity; it lacks the genius of time and place." Lewis Mumford, the well-known sociologist, recommends elucidating the advantages of local self-government in villages and communes. Dr Beni Prasad states: "The perfect unit of self-government is a fa-miliar environment in which, as Aristotle would say, people can know one another"s character. In villages, townships or communes, autonomy reproduces the advantages of direct democracy, rousing civic patriotism, lifting the individual beyond himself, encouraging habits of cooperation, training the judgement and imparting adminis-trative experience to millions who cannot hope to enter representa-tive assemblies or services at a distance. Local self-government in towns or districts lightens the burden of central legislatures and administrations. In the big states of the mod-ern world, it has the sovereign merit of preventing the individual from being submerged in huge electorates. These tend to inspire a sort of awe, a sense of individual impotence like that which people feel when they contemplate the majestic and eternal forces of the inani-mate world. The resulting fatalism of the multitude is best corrected by local self-government."

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Such small communities enjoying a very large measure of local self-government become the proper training grounds of true and vital de-mocracy. They are an invaluable antidote against the bureaucratic spirit and facilitate an informed discussion and appropriate solution of local problems. "It was in small communities," declared Lord Bryce, "that democracy first arose". Economics of a decentralised democracy The autonom organisation of decentralised rural commonwealths and small industries is highly conductive to equitable economic distribu-tion. The present capitalist society, in which the means of production are controlled mainly by the bourgeois class, has failed to establish enduring peace and real prosperity in the world. Socialism, on the other hand, has mercilessly rooted out the rentier class altogether. While it has raised temporarily the standard of living of the masses by capturing the instruments of production Soviet communism was on the end, by no means, an unmixed blessing. Its huge and powerful machinery of central planning has reduced indi-viduals to, more, or less, non-entities and automatons. Moreover, Russia has also begun to spread its "wings" over the neighbouring countries. However high her intentions may be, we cannot afford to view USSR"s role in international politics with equanimity. We cannot favour any type of imperialism, whether capitalist or social-ist. Large scale and centralised socialism tends to grow aggressive and "imperialist"; it cannot, therefore, herald a new world order in which peace, welfare and freedom are guaranteed to all countries, big or small. The golden middle way between capitalism and socialism The decentralized small industry shows the way, i.e. people must be-come again independent and those bureaucratic handicaps should be vacated from the way. Start-ups of single and small firms must are promoted, because they are the basis of a genuine democracy.

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The Indian village communes had evolved a well-balanced economic system by eschewing the two extremes of laissez faire and totalitarian control. After serious experimentation they had discovered a golden and happy mean between capitalism and socialism. They had devel-oped an ideal form of cooperative agriculture and industry, in which there was scarcely any scope for exploitation of the poor by the rich. As Gandhi puts it, production was almost simultaneous with consump-tion and distribution. Commodities manufactured in cottages and do-mestic factories were for immediate use and not for distant markets. Such small scale and localised production on a self-sufficiency basis automatically eliminated capitalist exploitation. It virtually established economic equality without either ruthlessly curtailing individual liberty or allowing a few individuals to boss over others. Needless to mention that, according to Gandhian ideals, the decen-tralised cottage industries should be organised on a cooperative and not capitalistic basis. If a few capitalists are allowed to control the do-mestic factories as in Japan, the cottage workers will continue to be exploited as mere labourers. The capitalistic society, with its large-scale and centralised production has so often hurled the world into bloody and devastating wars. Should all this tragic loss of life and money not be included in the costs of large-scale production? This practical consideration renders centralised production very costly and uneconomical, indeed. The economic security of a decentralised democracy Decentralisation is imperative for successful defence against natural catastrophes and foreign aggression. The centralised industries pro-vide an easy target for air bombing so that a few bombs can success-fully dislocate the whole national economy. Thus, from a strategic point of view a country with its large-scale industries concentrated in a few big towns which is additionally depended on foreign products highly vulnerable. The remarkable organisation of the industrial coop-eratives in China is, perhaps, the chief factor that enabled the Chi-nese to withstand Japanese aggression for so many years.

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In those days all the Chinese villages where self-sufficient in regard to the necessities of daily life since they had a network of cottage indus-tries even in the remotest corners. In a world subject to periodical out-breaks of intense and prolonged war, so far as possible the production of essential requirements like food stuffs and clothing must be available locally; dependence on distant markets might be fatal in times of serious stress. Is the Gandhian thought of decentralised democracy up to date? The most hackneyed criticism levelled against Gandhism is that it puts the hands of the clock back and takes us to the medieval times. But such attacks on Gandhi's ideas are founded on gross misapprehen-sions. Gandhi does not wish that village communities should be isolated units entirely cut off from the rest of the country and the world. This is neither possible nor desirable. Gandhi wants that the village republics should be basic units of govern-ance, enjoying maximum autonomy in social, economic and political affairs. The villages should be properly coordinated to the district, the province and union with access trough provincial assemblies toward a federal parliament or even a world parlament. In today political system of Switzerland is such a decentralism successfully practised, although it is vanishing in its political system and even more in its economic system. Joy of life as the goal of an ethical evolution It must be clearly understood that Gandhi does not advocate decentrali-sation only because of its economic and political advantages. To Gandhi decentralisation envisions and upholds the cultural or spiritual ideal of "simple living and high thinking". "The mind is a restless bird," says Gandhi, "The more it gets, the more it wants, and still remains unsatis-fied. Happiness is largely an inner mental condition. According to Ma-hatma Gandhi, non-violence is "the greatest force in the world." It is the supreme law of life. "All society is held together by non-violence even as the earth is held in her position by gravitation". Or, as TH Green would put it, "Will, not force, is the basis of the State".

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Internationalism v/s universalism and world-citizen-ethics Do we understand that Gandhi goes much farther than international-ism? He wants not only internationalism but also universalism. He ap-peals to us to feel one not only with our fellow human beings in the vil-lage, province, country and the world, but also to tune ourselves with the infinite universe. But for practising and realising this ideal of uni-versalism it is not at all necessary for us to fly ceaselessly to the ends of the continents; we can feel one with the universe while living quietly in our small cottage. Universalism, world-citizen-ethics, non-violence and all-embracing love are all states of ones inner spirituality and not creations of time, place and circumstances. According to Gandhi the basis of our material exis-tence should be the community, while the universe ought to be our cul-tural or spiritual abode. The Gandhian way of democracy is the way towards a new civilisation. Various solutions have been advanced for curing the ills of modern civilisation. But all of them are fundamentally similar in their emphasis on coercion and violence. Gandhi himself ex-plained his conception of the new civilisation, or as he calls it, the Ram Raja: "It can be religiously translated as the Kingdom of God on earth. Politically translated, it is perfect democracy ..." However, that on one hand, the Gandhian way of democratic decen-tralisation will not pervert into a corrupt anarchy and on the other hand, that the world-citizen start to boycott the global players with economic sanctions and their restraint in consummation, we have to introduce a new kind of world-citizen-ethics by a new kind of worldwide education system. This education system and its philosophical and spiritual topics we would like to describe in the rest of this manifesto … The Ethic Party is grounded on various sources which include Her-mann Hesse's Nobel-prize winning novel, "The Glass Bead Game" which describes in detail how this body of ethical intellectuals should look like and what qualities its members must have. The novel is of high political worth and was inspired by the timeless world classic, the ancient Indian “Bhagavad-Gita”. The Bhagavad-Gita presents an in-depth look at human psychology and the structures inherent in human society, which influenced Hermann Hesse, Gandhi and many others.

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Although Mahatma Gandhi used to say that he read the Bhagavad-Gita on a daily basis and he was for us in many ways its living exam-ple, we clearly do not want to create here a blind-faith Gandhi-personality-cult. Hermann Hesse warned us about personality cults in the first chapter of the Glass Bead Game. However, even though we don’t agree with all of his thoughts and actions, Mahatma Gandhi is still one of the best politicians we could find and he illustrates many of our thoughts and duties and especially what is meant by non-violence and all-embracing love in a very clear way. This all-embracing love will be able to cleanse our conscious-ness of exploiting passions and we will become fully aware of the uni-versal, effective whole for a better life. All-embracing love IS culture since it contains truth and beauty (Rasa-Tattva, Rasa = taste, beauty, art, music, and poetry, etc., Tattva = truth, knowledge, wisdom, etc.). This all-embracing love will be achieved more and more by spreading all-embracing love. The Gandhian thought of the Ethic Party is to understand that there is no difference between the macrocosm and the microcosm on a spiritual level or, in other words, between the individual and the soci-ety around him. Therefore, the work we undertake for our self-transformation towards liberation and all-embracing love must also engage us in improving society and its education system. This new world-wide education system is necessary to establish and maintain peacefully a spiritual, economically and politically decentralized soci-ety. The Ethic Party is an institution against blind faith and intellectual corruption and fully advocates the ideology behind the Glass Bead Game. We believe in changing today’s education system to solve our global political concerns because a organisation of the ethical intellec-tuals are the solutions necessary to serve today’s world. We also seek to make clear the difference between institutional ethics and free, per-sonal spirituality. The effects of humanity's negative input to the world are often compared to a cancer which is spreading ever quicker through the planet's resources, and even our fellow human beings are its victims. In order to heal this cancer, a new kind of vaccination is needed.

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Jiddu Krishnamurti, an Indian philosopher, explains today’s intellectual corruption in a lecture: "… For this hour at least, free yourself from the background of your upbringing with all its traditions and judgements. This is necessary in order to contemplate, head on and with ease, the numerous human problems which we face today. To be truly critical does not mean to be in opposition. Most of us are brought up to oppose something and yet not to criticise. When a person is simply in opposition, it is nor-mally because he has a personal interest to defend which does not benefit from deeper insight through critical examination. True criticism is about attempting to fully comprehend the meaning of what is being discussed, without the hindrance of defensive reactions. We can see the extremes of rich and poor in the world (the gap be-tween the rich and poor) by the excess of food in certain areas com-pared to famine in others. The richest four people are in possession of more money than one billion of the population. We have class differ-ences and racial hatred, the ill effect of nationalism and the devastat-ing barbarity of war. We see fear, confusion, despair and disappoint-ment. We see all of this. It is part of our daily lives, trapped in the cir-cle of suffering. If you think about such things you must wonder how it could be possi-ble to solve these humanitarian problems. You are either conscious of the chaotic situation in the world, or you are simply helpless, living in a fantasy, in an illusion. If you are conscious of these problems, then they must cause you concern. If there is to be love, peace, under-standing and a lasting order in the world, then we need to wake up and free ourselves from the net of illusion, from the many illusions which we have built around ourselves due to fear." What is missing in our day's society? Well, not "bread and games" - good old Julius Caesar's idea was too simple. Ancient Indian literature describes that a well-functioning soci-ety must make it possible to achieve the following four basic human needs; 1. Dharma, 2. Artha, 3. Kama, 4. Moksa.

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Dharma means duties i.e. society must enable its members to carry out their differing social obligations - for example finding work which suits their capabilities or having the possibility to send their kids to school, and so on. Artha means income or capital development i.e. society must enable its members to earn an income. Kama means satisfaction of the human needs. This means that the members of society must be able to consume the goods that the body and the mind needs. Unfortunately, however, today's age is only serving the first three needs. Moksa is the target of liberation and is what is mainly lacking in our society. If people are not seeking Moksa then the ethical behaviour attached to it is also lacking. Without the goal of Moksa humanity is on the hard road of ethical devolution Moksa finally means liberation from the circle of birth and death. A civi-lised society should offer its members the opportunity to evolve in their own ethical values. This ethical evolution will nourish their soul and lead it to liberation from the circle of birth and death. Today's age is in urgent need of an evolution in ethics. We no longer understand how serious our fast-paced technological innovations are. We are playing around with science like an ignorant child in a phar-macy plays around with all of the different medicines, some of which could cause great harm. Just a few years ago mankind was throwing hand grenades by hand out of double winged airplanes, but nowadays it needs to only turn a small key to give rise to a gigantic, devastating mushroom cloud from an atomic bomb. We have not become more intelligent because recent surveys actually show that our intelligence ratings are sinking. However the chaos of what we are creating is increasing at an alarming rate. The world today is submerged by an ocean of horrors and cruelty, and yet we have the knowledge to push for change in our hands. The Ethic Party is an institution, based on this knowledge, which has had to establish itself to solve these global problems. It is concerned with the ethical evolution of humanity and with four pillars of society which are inextricably tied together. They are: 1. Spirituality, 2. science (and education), 3. politics and 4. economy.

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But now the question arises; how does spirituality fit into our political agenda? Spirituality is the knowledge of our eternal identity as a pure ethical spiritual being and the performance of the science of our ethical evolu-tion towards all-embracing love as the way to end our suffering in the cycle of birth and death. The Ethic Party is promoting for world peace and for our own liberation the knowledge of all-embracing love and compassion as a powerful force and as an accessible path for every one of us. The awareness of all-embracing love will be the higher taste and our fuel to overcome our exploitive passions and in this way the three main dangers facing hu-manity at the beginning of this new millennium: 1. A wider opening of the gap between the poor and the rich. 2. Blind, religious fanaticism and a world embroiled in wars between religions and cultures. 3. The demolition of the Eco-System and the destruction of humanity through the wrong application of science. Non-Violence is all-embracing love

All-embracing love is putting forward the paradigm needed for the twenty first century. It is for those people who have love for humanity and are interested in their own natural awakening and authentic living. It is our path of transformation towards world peace, prosperity, well-being, environmental protection and our own self-realization. All-embracing love is the highest form of happiness. It arouses within us as inner satisfaction and strength which overrides every exploitative and degenerating human urge. It gives us a higher taste which is far stronger then all the pleasure we can get from material objects (incl. in-toxicants or sexual addiction). All-embracing love is the characteristic of the spiritual soul and the principle of life. But for this we need to wake up. We need to adjust our mind-frame to concede that we share the same spiritual substance as all living creatures before we are ready to pursue our enthusiastic and continuous transformation towards ethical evolution and spiritual advancement.

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In our conditioned stage we lose sight of this truth all too easily be-cause of our material coverings: our destructive ignorance and exploit-ing passions. These coverings lead us to illusions, false identification, blind faith and intellectual corruption. In this strong net we have been captured since many lifetimes and we need the higher taste of all-embracing love to improve our situation and to free our self. Mahatma Gandhi uses often the term “Non-Violence” but we like to use in the Ethic Party the positive expression “All-embracing Love”, since all-embracing love is non-violence, but it also much more than that. With all-embracing love we lose our fear of death since it shows us our true spiritual identity. We then understand that we never die and who we actually are. Death is for the materialist the biggest apocalyptic scenario that exists. It is like a big black hole that will swallow every-thing what he or she possesses, knows and valuates. However, for the spiritualist the same death is just like bicycle ride over a small stone. It is just a small jerk and life goes on. All-embracing love reveals that our spiritual inner being is different to our transient appearance. Our true identities are not as Europeans, Americans, Indians, Hindus, and Christians, presidents or manual la-bourers. These are only categories which have been formed for us by our mind and our temporary Karma. The Bhagavad Gita, Mahatma Gandhi’s daily inspiration, says about our real self : - “Never was there a time when I did not exist, nor you; nor in the future shall any of us cease to be.” (BG 2.12) - "As the embodied soul continuously passes, in this body from boy-hood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such change.” (BG 2.13) - “That which pervades the entire body you should know to be inde-structible. No one is able to destroy that imperishable soul." (BG 2.17) - “This individual soul is insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable immovable and eternally the same.” (BG 2.24) - One who has taken d is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.” (BG 2.27)

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On our small journey into the land of egoism we may not remember but activities of all-embracing love are according to our real self, because we are spiritual individuals who cannot die; we are eternal, knowledge-able, enchanted loving souls (Sat-Cit-Ananda-Vigraha). This constitution of the soul is the reason why our primary instinct is to survive and why we are constantly searching for experiences and hap-piness in the material world. We work like donkeys for some money, buy newspapers, run to the doctor and try hard to find pleasure in the way which suits us. Even the smallest ant wants to survive. It talks with the other ants and it runs across the floor to snatch happiness in the form of a piece of sugar. - However, the fact that we are eternal, spiritual souls (Sat) means that we will never die, because our body was actually never alive. The body is only a machine made up of material elements but it is the soul which moves the body. The body is just like a car made out of dead material elements but the spiritual soul is the person, the driver. We don’t say that a car is "alive" simply because it moves around. Of course not, we say it is the person IN the car who is alive. And since the car only has a limited existence, the driver must give it up to find a new one. Similarly as soon the soul, the life energy, leaves the body, we see what the body actually is - just a lump of dead matter. - We (the soul) are full of knowledge (Cit) but it is our material mind which prevents us from accepting the ultimate truth. We are covered and limited by our Bio-Filter, the mind and the superfine, neural net-work of our brain. There are so many false identifications; My identity is as man or as woman, as factory owner and so on ... - The soul itself is actually situated in the happiness (Ananda) of all-embracing love alongside our real spiritual nature. But this eternal joy is hard to recognise because, we are influenced by the turbulences of the material mind and the gross sufferings of our physical body. - The eternal form of the spiritual soul (Vigraha) has been housed by so many different sorts of living bodies for so long that our present life is determined and limited by the innumerable impressions (Samskaras) and Karmas which are all saved in our subconscious.

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These false impressions and illusory reactions (Samskaras & Karmas) have shaped our mental and physical bodies. We are limited by false identifications because we are wrongly defined by our varying de-grees of intelligence, our perceptions and our ability to communicate. We are identifying us with our charisma, our know-how, the size of our bank account, our families, our social tendencies, which have been borne through society and group dynamics, our own genetic natures and the bio-chemical processes in our brains. We are further defined by all those things which we are not even aware of. However, all those problems which exist, afflict and annoy us are out-side of our soul, either inside our minds, our physical bodies, or in the world external to us. The soul itself, the true living identity, is perfect and complete and in the happiness of all-embracing love. The soul can be covered in the material world by something as small as an ant or as large as a huge blue whale, but it remains the source of all vital-ity. Once we have realised the difference between the soul and the body in our human form, then there is great reason for hope. There is an infinite source of energy available to us which will help us to solve our most difficult problems and tasks. When someone claims that "the problem is inside you", then we have to dismiss this straight away. The problem is always outside of us but it can be tackled with the strength of the soul. We have enough free will in our current human life forms to strive for an ethical evolution and increase our radius of freedom, realisation and love – now and in the future. Ancient Indian literature states that if we go far enough and attain pure virtue, we will lift ourselves out of our mortal bodies and return to Vaikunta, the sphere without fear (Vai = without, Kunta = fear). The important question now to be asked is: What is our, the eternal and constitutional task of the spiritual soul (Nitya-Dharma)? Our eter-nal Dharma is to live and to spread all-embracing love, love for the universal whole and for everything which extends from it; mankind and all other living beings, the environment, nature and also for our real selves. In one word spirituality – a famous and in our days often misused and abused word.

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What does it mean? What is spirituality and what is a spiritualist? In short "spiritual" means eternal and timeless, and on the opposite side "material" means temporary and changing. In this way we can also differentiate between the changing mind (Mana) and the eternal soul (Jiva-Atma). The materialist is absorbed in his many transient pleasures and de-sires. However the spiritualist is above these or has, in addition to these material characteristics, the desire to seek eternity, wisdom and all-embracing love (Sat-Cit-Ananda) through his own ethical evolution. The materialist does not grasp this concept and we are faced with an ethical devolution in today's materially driven society. Spirituality is all-embracing and all-penetrating in itself but the target of liberation is what is mainly lacking in our society. If people are not seeking for liberation then the ethical behaviour attached to it is also lacking. Without the search for liberation, people are rejecting the ac-tual meaning of life and material consumption becomes an illusory sub-stitute: "The man who dies with the most toys wins" or in French: "Apres moi le deluge - After I'm gone comes the flood." Our actions have disastrous effects on the entire planet if we are unwill-ing to consider our death and rebirth. These consequences stretch out far beyond the individual level. It is the stubborn belief that we have only this one life which has prompted modern-day man to draw the cur-tains over his long-term vision. Nothing stops us plundering the planet and its resources: humans, animals and plants. Even so the death rate remains at 100%. Death is not only guaranteed, it can occur at any moment. We need to think about what happens after our death, and, particularly, what happens to the rucksack of our soul: our Karma. All-embracing love makes us understand reincarnation, Karma (action = reaction), and the matrix of the three basic psychological factors of ethics (the three Gunas). It will bring also transformation of our con-sciousness, it will nourish our soul and it will bring the final liberation from the circle of birth and death. We will discuss all these topics in the following pages as “The three noble truths of the Ethic Party” and will describe the positive effects they have on our daily lives.

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The three noble truths of the Ethic Party Tattva and Siddhanta – eternal truths and their conclusions 1.1 The knowledge of Karma and Reincarnation is the science of our own individual evolution in ethics. 1.2 Conclusion: Our suffering is always our own fault! Reincarna-tion is the acknowledgement of the difference between the individual soul and the temporary material body whereby the soul's goal is to free itself from all illusions. Karma and reincarnation awaken a positive out-look to life as we seek to do well for ourselves and our environment. 2.1 The three Gunas, destructive ignorance (Tama-Guna), exploitive passion (Raja-Guna) and wisdom, awareness and goodness (Sattva-Guna) are the natural, timeless and universally applicable ethical stan-dard of which, once we understand it, we see all around us in this world, in this virtual reality - training machine. 2.2 Conclusion: God is good! If we orientate our lives according to the three Gunas then we will choose the path for goodness (Sattva-Guna) up to the stage of pure goodness and all-embracing love (Visuddha-Sattva). We feel greater inner satisfaction the more we in-corporate the principles of this ethical guideline into our daily lives. 3.1 “Same, same but different” (Acintya-bheda-abheda-tattva) is the simultaneous one and difference of the individual spiritual souls be-tween them and with the Absolute, or the one and difference of the energy particle with the energy source (see the website by healing: Quantum physics in the feature of light particles / light waves). 3.2 Conclusions: God loves us! 1. All people and creatures are part of a universal whole. 2. Loving exchange is only possible between indi-viduals. 3. We need to constantly remind ourselves that we are all members of one and the same family, the spiritual family of all living entities. When we injure our "right" hand, our "left" hand comes to its aid straight away because both hands belong to the same body. In con-trary to our hands, which naturally don’t love each other, we must help all of those with whom we live with our all-embracing love by work which is not simply for our own material benefit. In so doing, we will be able to cleanse our consciousness of exploitive passion (Raja-Guna) and destructive ignorance (Tama-Guna) and we will become fully aware of the universal whole. If we recognise and realise this Tattva, then the conclusion is compassion and active all-embracing love (Sattva-Guna or, on the stage of enlightenment: Visuddha-Sattva).

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1. Karma and reincarnation The Ethic Party is convinced that the eradication of Karma and rein-carnation from the Christian faith by the Catholic Church in the six-teenth century had an effect far beyond the individual level – I had a disastrous effect on the entire planet. It is the stubborn belief that we have only one life which has prompted modern-day man to draw the curtains over his long-term vision. Karma and reincarnation have noth-ing to do with a particular religion or "institutional spirituality". They are laws of nature. If the laws of reincarnation and Karma are true, they have to be universally applicable. These laws have an effect on all liv-ing creatures, and it is irrelevant whether you are Christian, Muslim, Hindu, eastern or western. It is not just a Hindu or a Buddhist thing. Objective scientific research has been underway for the past 125 years to investigate Karma and reincarnation. It is worth mentioning that the research has produced crucial discoveries in the past 40 years. Hun-dreds of acknowledged scientists have conducted well documented in-vestigations into reincarnation and have come out with definitive re-sults. The best indicators for reincarnation are the inadvertent outbursts of small children between the ages of 2 and 6. Their statements have been researched and validated. (See the website www.ethikpartei.ch for the relevant publications). Karma is an ancient Sanskrit word which has many meanings. On the one hand it means "action" and on the other hand it means "reaction" to the action. Because every action will automatically lead to a reaction, essentially, the word illustrates that that action and reaction are basi-cally inseparable. Karma is one of the most important, fundamental laws in the universe. Positive Karma is one of the most worthwhile pos-sessions we have because it is what we take on with us after death. Our current, material wealth can be used well for our next life if we spend it on good purposes before our death. Karma and reincarnation answer many of life’s fundamental questions. If Karma and reincarna-tion would not exist – then God would not be fair. As the religions of the East have long upheld; the material world is Maya, an illusion, a game of virtual reality. We see the reality beyond the game by training our-selves step by step to reach our goal. Karma has far-reaching results, be it positive or negative.

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When we spread happiness we earn happiness for ourselves, and every person is in search of happiness. We are born into a particular family and a unique body as the result of previous Karma. The result of positive actions will increase our radius of awareness, power, ac-tion, influence, responsibility and love, etc.

Karma and free will

All-embracing love is directly connected with our actions. Nobody can be forced to love. Love is only possible with free will and free will has a lot to do with Karma. Our love is in our conditioned state limited since 100% free will we have only when we are liberated. Our present “free will” is more like a “karmic radius of free will” and that has, as the term suggests, something to do with Karma. In order to overcome the seemingly contradictory laws of Karma and free will, the example of the horse tied with a rope to a tree is a good starting point. Is this horse free or not? The logical answer is: He is free inside a (clearly defined) radius of action. In our case, the radius of action is determined by our Karma which is the sum of our earlier actions car-ried out with our previous radius of free will. If we use this example further, the radius of action shortens when the horse walks around the tree because the rope is winding up, and it extends as the horse walks in the opposite direction. The radius of action gets larger and larger up until the point that the rope drops and the horse realises that it is not actually attached. In the moment the rope drops we are liberated from Karma. It is the pinnacle of our evo-lution of ethics and our exit from the circle of age, illness, birth and death. The direction around the tree reflects our good and bad Karma i.e. how we are acting in our lives. Are we spreading happiness or distress among our fellow living entities? Ralph Waldo Emerson describes this in the following words: "When you love someone and are in service to that person, there is no possi-ble deception of the reward. Secret paybacks are always levelling out the balance of divine justice".

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Karma in financial economy

Karma has an effect on the individual but also on the collective unit, in the form of collective Karma. Today's minimal attention to Karma and reincarnation has had widespread consequences. Our irresponsible financial markets, for one, are now akin to a casino where the gap opens up between the rich and the poor at an ever quicker speed. The richest 4 people now possess more money than 1 billion of the world's population. The amount of millionaires is increasing whilst the middle class, who do not live on interest but from their work, are sink-ing to the other end of the scale. While the average Joe Bloggs is earning 2.500 euros per month and a top professional worker is earn-ing, let’s say, 25.000 euros, a 50x millionaire, who has invested his money at an interest rate of 6% will automatically receive 250.000 eu-ros per month, and a 500x millionaire will receive 2.500.000 euros. The danger with interest and interest on interest lies in a further, often unrecognised problem: Income which is generated as interest is pro-duced Karma. The investment is the action and the interest is the re-action which equates to the action. "You reap what you sow ". It is therefore important for every investor to make the effort to know ex-actly where his money goes after the investment has been deposited. In so doing he can see whether the interest he receives carries nega-tive Karma, and he can avoid such an investment.

On the other hand if Joe Bloggs gives his money to a bank in the form of a bank account or a fund, he gives away any control over where his interest comes from. He is letting the bank's employees process his money (loans, investments etc.) in ways which are oblivious to him. It is almost like your planting a loaded handgun on a park bench in a high crime rate city.

What will the judge say to you when with this very gun a crime hap-pens? But now in the case of interest we are even gaining some money out of it. When Joe then receives the bank’s interest pay-ments, he has no idea what sort of Karma he has earned from the in-terest. He may unknowingly support many transactions which have negative effects on his future life.

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When the above mentioned 500 fold millionaire earns his 6% interest per month, 2.500.000 euro, he assumes an enormous burden of Karma which is partly positive but mainly negative because of the en-vironmental damage caused by today's markets and industries. This is ethical Devolution: Mr. Millionaire will chew on this huge amount of Karma for many life times. The modern interest system only exists because people don’t know anymore the laws of Karma. Money is the blood in the social body because it supplies its organs with the nutrients needed for them to function. But the circulation in today’s society is blocked by interest and interest on interest.

People have been hoarding money so as to make more money from the interest, and the majority of the world’s population are not receiv-ing the nutrients they are entitled to. Interest and interest on interest have caused the world’s entire money supply to be split between a small number of people who are becoming richer and richer and the vast majority of people who are becoming relatively poorer and poorer. If there is no change, the gravity of interest will push the ma-jority of people to have almost nothing and everything else will be left in the hands of very few. ”Money flows to the rich”. The joker characteristic of interest is that it makes the rich richer while the vast majority of people are working like ants trying to close the increasing gap. When a person plants their shoe into an anthill, the ants work furiously to fill the gap without knowing why they need to fill the gap. In today's world these "ants" are urged to work harder to rationalise and increase output levels. We call this "Economic Growth".

A continuous increase in output is physically unachievable in the long-term because the world is limited by human and land resources. A mathematical perspective shows us that this system cannot be sus-tained without revolution or slavery.

Today's interest system functions as it does because of an insufficient awareness of Karma and reincarnation.

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The results have led to an increasing gap between the rich and the poor, and feelings of rejection and anger are becoming widespread amongst the world's less developed communities. Because of the mechanism of interest are now whole cultures driven to the point of revolutions and wars.

If you are unsure how best to invest your money and are unsure which good purpose to donate it to, an alternative option could be (besides donation to the Ethic Party) to purchase Gold and Silver. You do not need a bank account, fund etc for the investment.

Instead the wealth is conserved within the physicality of the metals and so any untoward action from today's interest based financial economy is avoided. And the gold price is rising nicely, but it must be stressed, however, that the best Karma-orientated solution is to invest or donate the money for good purposes.

In any case, we see how our ignorance of Karma and reincarnation has far-reaching effects. We have to engage our minds in this topic because only we control our free will - therefore only we are respon-sible for our actions (Karma). Newton calls this law of nature in phys-ics: "The law of interaction." And Woody Allen puts Karma bluntly: "You don't get everything you want – but you'll get it all back". We see how Karma and Reincarnation awaken a positive outlook to life as we seek to do well for ourselves and our environment. There are many options available for us to increase or decrease the radius of our free will along our life paths. The goal is to increase our radius for freedom and realisations to the extent that we eventually: free our-selves of the body and bring an end to all reincarnation. We have to make the decision: "I want to climb out of this miserable cycle of birth and death! I want to break out and I want to start planning for my de-parture today. I am no longer going to continue to decorate this prison cell of mine! I never want to lose sight of my personal ethical evolu-tion, my goal and purpose!" Let us therefore continue with our study of the Gunas, a timeless and universal ethical standard, which is the second philosophical building block of the path of all-embracing love.

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2. The three Gunas - the universal scale of ethics Gandhi’s inspiration, the Bhagavad Gita devotes three chapters to the philosophy of the three Gunas and it rejects so "the dictatorship of rela-tivism" which governs today’s ethical values: “Every culture has its own ethics and every human has its own ethics.” However, interestingly enough most people follow the ethical patterns of the three Gunas natu-rally without even knowing its precise formula. The acceptance and application of this timeless scale of ethics is possible for every person, regardless of his or her cultural or religious background. This is easily explained because the Gunas have their origin in the matrix of the three modes or the three phases of all material objects: 1. Becoming, 2. Exis-tence, 3. Decline. It is not so easy to get the exact meaning of the three Gunas across because there is no one English word which suitably matches the breadth of meaning in the Sanskrit term. A whole sequence of words is therefore needed to provide a suitable translation. Just as the three primary colours mix on the television screen and produce beautiful and ugly pictures, so too do the Gunas change and vary their mixture within this world at all the time. The Gunas control our ethical values - they are not created by mankind and cannot be manipulated, they are begotten. - Sattva-Guna = Existence, maintaining, love, knowledge, wisdom, satisfaction, purity, cleanliness, beauty, enlightenment, modesty, cheer-fulness, altruism, control over the mind, self-control, tolerance, patience, fulfilment of duty, love of truth, forgiveness, care, trust... - Raja-Guna = Becoming, creating, lust, exploiting passions, material desires, control seeking attitude, greed, pride, envy, arrogance, aggres-siveness, vanity, self-glorification, restlessness, immodesty... - Tama-Guna = Decline, destruction, hatred, anger, indignity, corruption, hypocrisy, idleness, evil, grief, megalomania, insanity, arduousness, disrespect, fear, apathy, closed-mindedness, ignorance...

4 individuals in the

matrix of the power gridof the three Gunas:

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Sattva-Guna is above Raja-Guna and Raja-Guna above Tama-Guna – In the same way is selfless love above exploitive lust and exploitive lust is above destructive hate. For the spiritualist it is now crucial to under-stand that one of the Gunas is in its pure state eternal and spiritual: Sattva stems from the root Sat = eternal. The two other Gunas pinpoint why man is spreading the cancer of environmental, social and ethical damage throughout our society. These two Gunas are: 1. Raja-Guna which means exploitative passion, which causes intellectual corruption, and 2. Tama-Guna, which means destructive ignorance, which causes false identification, intoxication, hate and devastation. However, there is, as mentioned, a positive pole on the opposing side which can neutralise these two negative aspects. This is Sattva; beauty, wisdom, virtue and all-embracing love. Visuddha-Sattva is the point of pure unmixed Sattva. It is the climax of our evolution of ethics and, according to Indian scripture; it is the point at which we free ourselves from our material body and consciousness. We rid ourselves of false identifications, illusions, intellectual corruption and mental coverings, away from the circle of birth and death. If we are ignoring Sattva and the natural laws of the three Gunas in today's world situation then the effect on our world is similar to a plant wilting away once its root has been cut off. Ethical standards are missing all over; on the executive floor in the business world, in politics, in our consummative behaviour, in our con-tact with the environment, and even in our everyday encounters with our fellow human beings. People, who are lacking in spirituality and the higher taste of all-embracing love, look high and low for a worthy sub-stitute. They think they can find bliss in their greed and they end up ex-ploiting their fellow human beings, living creatures and the entire planet. They are destroying the eco-system in their vain pursuits. Whether it is human beings in factories or in fields who are suffering, animals in animal laboratories, plants in the rainforest, the purity of the earth's water, the air, or the soil, so much is being exploited and ruined. We are supporting this exploitation with our consummative behaviour and our Karma has to suffer because we are inflicting injustice towards our fellow beings.

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We must understand the fact that we all play a role. Spiritual transforma-tion also means a change in lifestyle. I apologise about that, but that’s how it is. Only a death fish swims with the stream. Sattva-Guna means Ahimsa: We have to take care not to cause any unnecessary violence (or environmental damage) through our consump-tion. It means awareness, awakening, learning, changing and improving. Vegetarianism is for example an important step in our ethical evolution. Eating meat is unnecessary violence. It may be necessary for an Es-kimo, who lives amidst a desert of ice, but this is not the case for us. Vegetarianism requires sensitivity to ethical issues because, more often than not, people need to take the decision to stand apart from the crowd of meat-eaters on the strength of their own moral conviction. In today’s world most people eat meat with blind faith and without ever fully considering otherwise. They simply follow the masses and are oblivious to the abysmal quality of what they are chewing on. Vegetari-anism is in fact very natural: If we lock a child, a bunny rabbit and an apple in the same room, we can be certain that the child will play with the rabbit and eat the apple (most probably it will not eat the rabbit and play with the apple). How can there be all-embracing love if there is unnecessary violence on the higher and more sensitive species like mammals as we are? It is actually violence against us. Of course, on the other side, we must take care not to cause any unnecessary harm to ourselves when we impose artificial limits on what we consume. We will not be able to make any progress if the mind finds itself battling to understand why it has "had to" give things up. We will only lead ourselves to swings between ethical and unethical behaviour which will eventually have negative consequences. The "right" way to give up our negative tendencies is through a deeper realisation and a higher taste. For example when a baby is playing with a sharp knife, we take the knife away to protect the baby. But then a problem arises when the baby starts to cry. However if we give the baby a sweet bonbon before taking the knife away, it will put the knife to the side and lose interest in it without distress.

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3. Same, same but different (Acintya-bheda-abheda-tattva) “Same, same but different!” We hear this all over South-East-Asia, es-pecially in Cambodia where we even find lodges with this name: “We are same like the others in price, quality and so on - but still … we are different. “ This is actually the very old and deep philosophy of Acintya - (inconceivable) - bedha (different) - abheda (non-different) - tattva (truth) which is the foundation of all-embracing love: Our souls are at one with the impersonal aspect of God and simultaneously different to His personal aspect. This spiritual duality allows for love - real love, since loving exchange needs individuals. By definition the Absolute is perfect and complete. Being the complete whole, He must contain eve-rything both within and beyond our experience, otherwise He cannot be complete. Therefore, to be perfect and complete, God must be both; eternally personal and impersonal. The strongest form of meditation is all-embracing love which is directed to the personal aspect of the Absolute. This should include compassion which is directed towards all living entities which are all parts and ex-pansions of the personal aspect of the Absolute. We are all brothers and sisters. We are connected as our hand is connected to the other hand as well. If one hand gets injured the other helps automatically. All-embracing love means love for the universal whole which is the Ab-solute. The Absolute Truth is inconceivable for a conditioned human being. We cannot grasp it from our position with our pee-brain using our own strength but we have to understand that the Absolute would not be Absolute if it could not explain itself to the conditioned. In such a situation it would be limited by something it could not do. We find this loving mercy of the Absolute in His personal aspect. The personal as-pect of the Absolute is interactive an embodiment of selfless love, at-tractive, appealing in its characteristic of Visuddha-Sattva and therefore approachable. To connect with the Absolute, we have to embrace un-conditional our love for the Absolute’s personal aspect. “For every step you take towards the personal aspect of the Absolute, He comes ten steps toward you.” The personal aspect of the Absolute is interactive in many ways and introduces limitless paths into the material world so that we can access Him and realise our constitutional form.

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However, there are many philosophies in the world and many Hindu-Sects which believe that God can be only impersonal and everything personal can only be temporary and illusion. But this is a very hard and dry track since the impersonal aspect of the Absolute does not care about us and we will not establish a loving relationship with it because it is impersonal. People who fix themselves on the impersonal path to freedom often disregard the personal aspect of the Absolute and the pure form of virtue and love (Visuddha Sattva) is then seen ultimately as an illusion. They may even arrive at the point of mental blockage where they think that that they do not have to be an active force for good in the world because the world, too, is an illusion. We can also count many of the modern scientists towards the impersonalists, since they think that science is neutral and the activities of the scientist as well. "Neti neti - not this and not that!" The philosophy of the radical imper-sonal philosophers, the Mayavadis says that this material world is en-tirely an illusion (Maya) where it is not possible to recognise a pure, eternal form of virtue since Sattva is an Illusion too. This ignorance has led to an unimaginably chaotic situation in India, for example, where the ecology is widely disregarded and corruption is rife in society. If you think that nature is just an illusion, then there is no need to protect it. Even the leaders of a well-known school of impersonalists from Cal-cutta have started to eat meat again to set an example that vegetarian-ism and the avoidance of unnecessary violence are illusions as well. All-embracing love contains knowledge of both the personal and imper-sonal aspects of the Absolute. In order to avoid the pitfalls of religious dogmatism along the personal and the impersonal liberation paths, we have to know both of them. Understanding one path helps us to under-stand the other one better. We must now learn the different paths to freedom like an experienced mountain climber realises the differing ways of climbing to the top of the same mountain. There is only one mountain but it has different aspects and sides. On the personal path to liberation, people are often prone to anthromorphism, to the projection of their own material perception and desires onto the personal aspect of the Absolute. Unfortunately this leads to blind faith and mechanical religious institutions attempting to inflict their pseudo-spirituality with force onto others. See the history of Christianity, Islam, Judaism …

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In India such spiritualists are sometimes called "Sahajias" (Sahajia = "simple" = those who do not recognise the depth of spirituality and take it too simply). Sahajias can be divided into two extremes: The first extreme are the Sahajias who are hedonistic in their approach to spirituality and seek material and sensual comfort from their belief. The other extreme are the Smartas, the dry ritualists, who engross themselves with ceremonies prescribed in religious scriptures without truly realising their inner selves and without knowing why they are doing so. They often become external, chauvinistic and corrupt cogs in the machinery of a religious institution. Both extremes are based on blind faith and group dynamics and it is highly dangerous when they mix to-gether e.g. the threat posed by Islamic suicide bombers who believe that there are seventy two virgins waiting for them in paradise. Wars of religion are completely unnecessary. Religions are connected to one another by their sattvic similarities which arouse our spiritual es-sence within us. The only purpose and aim of all religions and the differ-ent paths of Yoga is for us to understand our spiritual identity. Indeed the latin Religare and also the Sanskrit Yoga simply mean "reconnection with the real self" (namely with the divine in us all). The target of religion is the realised knowledge of all-embracing love, the transience of the body, the spiritual identity of the living being, our individual evolution of ethics and our liberation from the world of matter. It is important to see ourselves in all different Yoga-paths and to acknowledge the sattvic similarities of all religions so that we do not fall into the dangers of dog-matic blind faith. "Religion without science is lame, and science without religion is blind" (Albert Einstein). Spirituality without science can lead to sentimental or fanatical bigotry. Science without spirituality can lead to irresponsible in-tellectual corruption without any possibility of an ethical evolution. Both situations are lacking in genuine ethical principles. Why has the world become what it is today? There are innumerable reasons, factors, causes, motives and fears; however, western civilisation is responsible for playing the leading role in the world's development over the past 2000 years.

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During these years, the pendulum of the world's fate has swung from institutionalised blind faith and religious dogmatism (enforced by the monstrous power of the Catholic Church) to the rapacious pursuit of irresponsible scientific endeavours in the 19th and 20th centuries. Intel-lectual Corruption we find on both ends of the swing of the pendulum. For all people whose professions enable them to impart knowledge onto others - from scientists to teachers to media personalities to jour-nalists - it is time to publicise today’s intellectual corruption and bring an end to it. Whether we are today confronted with American evangeli-cal terrorism, Jewish or Islamic terrorism, this remedy confronts all re-ligiously terrorism and rids the world of wars of blind faith between cul-tures and religions. A new system of education: The centralized learned decentralism The Ethic Party is the beginning of this new global education system. It is a modern, international counterpart to Gandhi’s ashrams and is similar to the "Castalian province" which Hermann Hesse depicts in his novel "The Glass Bead Game". The "Castalian province" tends to the state's requirements for education. It provides teachers and searches out the ethical intellectuals who are still studying in schools and universities:

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An important aspect of this new education system is in helping the stu-dents to build their characters. The students should be developing their characters from their earliest years because anyone with knowledge but bad intentions is poised to harm others. This new education system of ethical science must be as free from corruption as possible. It must be free from: 1. state dirigisme 2 from exploitive capitalistic and indus-trial demands 3. the pressure of military influences 4. institutional blind faith from both theistic and atheistic sources 5. a collective suppression of individual spirituality. The Ethic Party is keen to shape a modern education system which takes acknowledgement of the ethical values of the three Gunas, the timeless, natural and universal scale of ethics (as described in the previous chapters) and, from this basis, to build an international com-munity of ethical intellectuals. The creation of an education system which nurtures the world’s ethical intellectuals is the only long term solution to the grave problems which are afflicting humanity. These ethical intellectuals are to be the consult-ants to those in power, not in power themselves, because this is the only way to avoid corruption. They will provide a voice for everyone who is eligible to vote to ensure that even those outside the sphere of power can still have their say. We will finally be in a position to realise a truly democratic system. This education system with specialised col-leges to nurture the world’s ethical, intellectuals is necessary for to-day's democratic system. It is the only long-term solution we have to combat the intellectual corruption which has beset journalism, science, politics, the economy and the world’s monetary system. The Ethic Party does not advocate the communist idea that every per-son is the same within a classless system. It is natural for classes to exist which correspond to the differing tendencies and abilities of the people within that society. "Birds of a feather flock together." The Ethic Party's policy lies in a kind of spiritual communism. On a spiritual platform we are all the same (Sat-Cit-Ananda-Vigraha, as de-scribed in the manifesto earlier) and no person should be exploited by another nor exert an ecological footprint which exceeds the average individual amount for sustaining the earth (see on the website).

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Gandhi himself described how the daily work of each person in society is of equal worth to that collective whole. On the material platform, however, our minds and bodies differentiate us from each other. The higher a person's professional status, the more that person is obliged to administer an evolution of ethical standards in his or her own life. Such standards should be made visible in their consummation and life-style which are the external manifestation of their inner peace and spiri-tual self-realisation. The caste system in India and elsewhere is to be rejected because it concentrates on bloodline and "right"s of birth. The actual recommen-dation of the Bhagavad-Gita is for society to be meritocratic so that people fulfil a role which they are willing and able to do. THERE IS NO BIRTH-RIGHT! "Catur-varnyam maya sristam guna-karma vibhagashs" (Bhagavad-Gita 4.13) "According to the three basic psychological fac-tors (Gunas) and the capabilities or work (Karma) associated with them, the four divisions (Catur-Varnas) of human society are created." Every Varna has its own code of ethics i.e. every higher Varna has additional rules since they are placed higher in the universal scale of ethics (3 Gunas). Sudra live is basically work, eat, drink and be marry. Vaisyas are involved in business and profit and are naturally not very truthful. Truth and the word of honour are for the Ksatria essential. And the code of ethics of a Brahmana is highest one. It is that of a Jesus or Gandhi: None-violence, selflessness, helpful, instructive. It is in the nature of things for there to be very few people who are driven by their intellectual and ethical pursuits. However it remains the duty of every individual to pursue his or her own evolution of ethics for a collective well-being. The Ethic Party draws a line between ethics, which can be institution-alised, and spirituality or all-embracing love, which cannot be institu-tionalised. We are an institution for recognising natural, timeless and universally applicable standards of ethics. It seeks to promote the ap-plication of such ethics in the everyday lives of individuals and for the effects to be realised in society at large. We highlight the non-institutional concept of all-embracing love. Our ethical evolution is en-ergised by tasting the higher happiness of all-embracing love and it strengthens us to purify our lives. We are hoping to orientate an ethical (r)evolution in society.

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The Ethic Party has set out to be a development project for ethical in-tellectuals e.g. ethical scientists, ethical journalists and ethical authors etc. This organised body is independent of, and protects against, all negative capitalist and military influences. It advocates free expression of opinion and schooling by means of independently owned laborato-ries, libraries, printing presses, schools and accommodation with natu-ral and modest living conditions. The Ethic Party is organised into two groups: the "Friends of the Ethic Party" and the "Ethic Party Educa-tion". The first group promotes the goals of the Ethic Party in the pub-lic sphere. The second group supplies solutions for the education sys-tem. The members of the second group are not allowed to run for or accept any political office. The split into two groups is needed so that intellectual corruption is avoided. This new world wide education sys-tem of the Ethic Party has to be a counter weight towards the destruc-tive institutionalised blind faith, which is the cause of fanatical terrorism, the battle of civilisations and the war of cultures. It is necessary for es-tablishing and maintaining non-violently a truly decentralised, democ-ratic union of confederated nations who resisting economic globalisa-tion and fascist centralisation. The Ethic Party realises that all living beings are part of the universal whole. The way for us to find genuine and constant happiness is by be-coming a part of this universal whole. We can all use the fruits of our labour for its good e.g. our money or whatever we have available. It is a breath of fresh air for the collective, but it is also an opportunity for every individual to rise above their selfishness and the Illusion of I, I, I, me, me, me and my, my, my. In this way it is a chance to engage us in our own liberation and ethical evolution. We have to connect with the personal aspect of the Absolute by all-embracing love and dedicate ourselves for the relive of all the suffering conditioned living entities. "If you wet the leaves of a tree and not the root, then the tree will dry up in time. However if you pass water over the root and then to the whole

tree and every single leaf is full of life" (Bhagavad Purana 4.31.14)

Please spread this message far and wide. Thank you very much! The members of the Ethic Party …

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The contents of the six glass-beads and the symbol of healing The realm of the institutional and the realm of the individual

The contents of the six glass-beads are the actual topics of the Ethic Party. The more we delve into the seventh topic of healing and libera-tion, the more we have to leave the institution of the Ethic Party behind and step into the non-institutional realm of spirituality and all-embracing love. Love can not be institutionalised or forced. The seventh topic is included on the website to clearly define what is within the limits of the institutional and what is not. Secondly we have to show that Individual all-embracing love is a source of energy and higher taste which pushes us forward in our own ethical evolution.

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The Ethic Party website is a living Glass Bead Game. It is a dissection and analysis of the world around us, according to Herman Hesse's no-ble prize winning novel "The Glass Bead Game". The Glass Bead Game is, similar to music, a composition of organizational learning - the ability to learn, to connect and to synthesize apparently disparate themes into new, insightful ideas which benefit the whole organization. There is a short introduction and a study guide to the book in the red glass bead on the Ethic Party website. We apologise for repeating ourselves now and again on the website, but it is the nature of glass beads to reflect their surroundings. First we thought about to display all the sub-topics of each glass bead in form of additional different collared glass beads, in order to see how the whole structure would look on those surfaces as well, but then we decided that this kind of graphic acrobatics would be to confusing for the reader. The realm of the institutional and the realm of the individual To simplify and strengthening this message on the Ethic Party web-site, we have arranged the contents according to the principles outlined in Ancient Indian rhetoric: 1. Relationship (Sambandha): How everything is connected i.e. our world-view, position, inspiration, perspectives and the universal and timeless ethical standard (Topic 1 which is the centrepiece, the white glass bead) 2. The Way (Abhidheya): The problems we have to solve i.e. intellectual corruption in journalism, science and in the world's monetary system; our false identifications and unhealthy lifestyles (Topics 2 - 5, yellow, blue, green, and purple beads). 3. The Goal (Prayojana): The targets we need to achieve i.e. ethical science and spirituality at the head of our society as an organised body of ethical intellectuals. These people are fixed on serving truth and they visibly uphold the value of all-embracing love in their own lives (Sat, Cit and Ananda) (Topics 6 and 7, the red glass bead and the symbol of healing

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Topic 1: Our World-view Our Position, Inspiration and Perspectives ... (click on the white glass bead) The Manifesto: What is the Ethic Party? Introduction, summary and the three noble truths of the Ethic Party The ethics of modern, western science and society Intellectual corruption and the dictatorship of relativism The natural and universal scale of ethics (3 Gunas) A universal world-view of truth, beauty and all-embracing love - The matrix of the three basic psychological factors (3 Gunas) - A universal world-view of truth, beauty, harmony and happiness Conclusions and perspectives Our innermost, utmost duty: Our own evolution of ethics! Gandhi, Mohandas Karamchand, genannt Mahatma and his philosophical, spiritual inspiration - The Bhagavad Gita - A true classic in world literature - The battle between true and false in our minds - Summary and structure of the Bhagavad Gita

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Topic 2: Freedom of Press & Freedom of Opinion A reliable indication of the values in a humane society (click on the white yellow bead) Freedom of Press & Internet against intellectual corruption What are the printing houses keeping away from us? The Press-Tabu No.1: 9.11 - A controlled demolitions job Shuffle the Cards: Two films on the web: 90 min and 1h 52 min Without freedom for food there is no freedom of opinion What does the term "full spectrum dominance" mean? - Are genetically modified food products also Bio-weapons? The deception behind the world’s monetary system Private ownership and our freedom of opinion are in danger: - The coming economic Armageddon is artificial and well planned - What is money? - The leukaemia effect of the interest system - Money from investments: Interest money = Karma in money - Exposed: The well planned Titanic effect of paper money - Non-violent opposition to the monetary interest system! - The call to buy gold: Save your money as long it is possible ... - The gold vs. money war - What is the gold standard? - Gold und Hiroshima - From Wörgel: The antithesis to gold - "Economic Armageddon" predicted by Morgan Stanley chief - and a Video by Lyndon LaRouche about the Collapse in 07 Conclusion and a solution presented by the Ethic Party Who are the Architects of the world’s new monetary system?

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Topic 3: Environmental protection (click on the green glass bead) The principles of a natural balance The global community and its common fate What does the term "ecological footprint" mean? The Ethic party’s policies for energy and transport Solar energy, No energy houses, Bio-gas cars, Fold-up bicycle Personal responsibility for healthcare Protection of the environment nearest to us - Electrosmog and the side effects of electromagnetic pollution Books on the topic: "The limits of growth" What is the state of our scarce resources; A 30 year update Global Holocaust: US & British Uranium-Ammunition Terror with many hundred tonnes of Dirty-Bombs / -Projectiles Topic 4: Karma und Reincarnation (click on the blue glass bead) The individual evolution in ethics What is our individual, ethical evolution? Karma and Reincarnation and how to use our human life forms Are Karma and Reincarnation laws of nature? 125 years of scientific research Dr. Ian Stevenson The "Copernicus" of reincarnation research Six realisations on reincarnation Realisation nr. 1: The death rate remains at 100% Realisation nr. 2: Karma "You sow what you reap" Realisation nr. 3: There must be a cosmic intelligence Realisation nr. 4: Karma and free will Realisation nr. 5: Instant-karma: Direct karma Realisation nr. 6: Stepping out of karma and reincarnation Karma and Reincarnation in Christianity Intellectual Corruption at 543AD: A pillar of Christianity was removed Book: Reincarnation in early Christianity An excerpt from the book "REINCARNATION" by Ronald Zürrer - Origenes’ doctrine - Erasing Christians instruction on reincarnation - The synod of Constantinople (543) - The council of Constantinople (553) - Belief in reincarnation is not unchristian

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Topic 5: Vegetarianism (click on the purple glass bead) The avoidance of unnecessary violence Our ethical evolution to vegetarianism Vegetarianism and today’s world view The Meatrix! / Earthlings 2 films as well as the "spirit" of the Ethic Party ... Is a meat-free diet necessary? - Ethical aspects - Negative karmic results on humanity - Disappearance of food - Exploitation of the third world - Destruction of the ecological balance - Vegetarianism and health Do vegetarians have any choice over what they eat? We want the green V-label, on packaging, menus and cosmetics A frequently asked question: If I eat vegetables, surely I am still killing? Many quotations from renowned personalities From ancient times to the present day: They are almost all there ... - Founded by our member: www.spoonrevolution.com Topic 6: Ethical science (click on the red glass bead) The rights and duties of intellectuals At the head of society - What is Ethical Science? A modern, ideal state with an organized body of ethical intellectuals - Today's problem is that the social body is ill - Where is the ethical, healthy head of society? The Goal: A new education system has to take birth The only long-term solution we have … How should this new kind of education system appear? Hermann Hesse's Nobel Prize winning book: The Glass Bead Game - Questions on The Glass Bead Game Ethical science against religious war and terrorism and against the institutionalisation of blind faith Science and the universal cosmic intelligence The Bacterial flagellum and the design of molecular machines The "Darwinist" influence on ethics Pseudo-science for colonisation, early capitalists, and Nazis Scientists and their personal responsibility Ecocatastrophes, nuclear-, nano- and biotechnology, etc

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Topic 7: Ethics leads to Healing ... (click on the healing symbol) The realm of individual all-embracing Love

Religion and the non-institutionalised world of spirituality Without false renunciation towards the higher taste Spirituality against religious fanaticism and terrorism Significant Realisations for overcoming oppositions Self-realisation - Who and where are we ? Macrocosmus, Microcosmus and the liberation of the soul - Ancient truth in cosmology, psychology & quantum physics The personal and the impersonal world-view Two paths of liberation which support each other - An analysis of the failure of the Hippy movement Ananda - true happiness of all-embracing love The characteristic of the personal Aspect of the Absolute The transformation therapy of all-embracing love The Absolute descending to our relative psychology - Patanjali's Yoga-System in the transformation therapy - Friendship with God Topic 8 Mahatma Gandhi's personal thoughts and quotes on Democracy and Self-realisation (click on Gandhi) - The Gandhian Way of Democracy - Mahatma Gandhi's Quotes on God, Truth and Self-realisation Appendix: Contact and Participation (click on the Taskbar) What does my participation bring?

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“Non-Violence and all-embracing Love will be achieved more and more by spreading all-embracing love. All-embracing Love and the all-pervading Spirit of

Truth go together hand in hand. All-embracing love means care and care means action. Where there is no care and action - There is no love ...”