Chapter 9

About the nature of Manu

"All Manu are too humans, but not all humans are Manu."
-VOLT

As I showed earlier, the word human represents the essence that follows throughout the display of the nature of the race of humans : lowly Sense of Self, not shining, as a mass, not being goal and objective oriented, but in essence, cycled around the urges, the cravings, and that of animal reproduction. So all of what is the mass makes sense under this term, human.

So then what does Manu mean?

I have chosen Manu, because it is the root of Man, in a non-sex reference. Meaning, race of Man does not mean male, it means female and male.

But humans see the term Man as being synonymous with human. Again, this is because humans are grunting, not engaging in terms with meaning.

Therefore, terms that differentiate in concepts greatly are often treated by humans under the same grunt.

This error is contributed too by that of Manu being born in captivity, with humans as their captors.

Manu will be raised as human, in human conditions. When they are raised in conditions that favor freedom and innovation, they will often shine and find their field of exploration and cultivation.

Male and female Manu are field oriented, not settlement oriented, though the female Manu has more leanings to settlement than the male Manu, both still having come from being human.

Manu, as the root word of Man, comes from Sanskrit and Latin, and means "hand". That is to say, that would be the grunting level of the term. But the conceptual level of the term is not the hand, but what some humans so called do with their hands. This is to say, augment the physical conditions and the quality of life through the use of the intellect, of that of Reason, innovate, mess with the mechanics, and produce, in the way of tools, and tools to make better tools, and so on. In essence, Manu means intelligent being, however, not in the sense of how humans conceive of intelligence.

Intelligence is not seen to be lowly; of course, in the verbalized and ideological form, it is not. However, in human domestic social orders, intelligence and the product thereof is often not held in high esteem over relational positions.

Human concept of intelligence is utility and servile based, as all things human are filtered this way. Whereas the intelligence of Manu is even in regard to that of looking at one's self intelligence, one's nature, and the nature of reality, even beyond that of usefulness, in the sense of some servile form.

Manu is not servile, like their cousins humans. Manu has the form of being Rationally self-interested, in the sense of being in accord with their own nature, and bringing the external or outside forces into compliance and servitude to this nature's exploration, cultivation, furtherance, and expression. Therefore, Manu, above all other social values, comes to innately hold liberty and properties to be of the highest esteem and pursuit, to lay the foundation for that of virtue and the pursuit of excellence.

Manu has as its primary cognitive characteristic that of Ratiocination, or the proclivity by degree towards such. As a primary, all other factors of thought and being are held to be in need of complying with this essence.

Humans, however, do not use reasoning in the same order. For humans, there are the passions, the urges, and the wants of their form and their nature, as preprogrammed through nature. In the absence of loud impulses and accordant realizations, humans have been left confused and in need of reasoning. However, with what little impulse still remains, it is the primary and potent dictating force, and human reasoning acts as a mere tool, subjugated to give post-rationalizations and tactics of acquisition.

For Manu, Reason comes first and directs, and all else conforms.

Manu do not look to intelligence serving passions/cravings, or human interest. Manu come to find intelligence to be the guiding light of evaluation, that is to say, directing their decision making process and value hierarchy.

For humans, urges, passions, wants, and proclivities direct, and reason serves.

Human females value intelligence only in that it serves the interest of their passions/cravings, and that of the augmenting of the settlement to be safer, secure, and with bountiful resources.

Human males value intelligence only in so far that it serves the interest of their passions/cravings, in that they may one-up other males, and prove proficiency to other males in conquest and target gain.

In both aspects of humans, male and female, intelligence is servile to their base interest. It is a tool equal to that of a weapon, a spoon, or a baby cradle.

This is the primary difference between the two cognitive species, if you will.

The origin of Manu

Manu are born with a massive reduction in cravings. This can be a defect, this can be a mutation, an abnormality, or/and evolution. For now, I do not know why Manu is the way Manu is, only what it is. I know why human development in its primal operation system occurred : because it was conditional.

Meaning, the life of a heterotroth required craving, and the life of craving required collaboration, and collaboration in human bands produced settlements, in victory, and settlements will reduce the potency of the race of humans, and make a subjugated set to be dominated by those more primal in the cycle. Then those primal kind, after conquest success, will become settled and then weak once more, and be dominated by another primal kind. This cycle is nature always winning.

So then what is nature's way with that of Manu?

Humans have a greater primal mind of urges and cravings which, in primal conditions, leads to survival. However, the human cognitive form is not like the other animals, who share in the primal form of craving and passions as well. Humans have the sub-base mammal and animal as a part of their nature; therefore, so does Manu, having come from human.

Humans change when it comes to how they are directed in thought. The human cognitive mechanic is abstract reasoning. Easier is to say, symbolic thought. Abstract is misleading, as is the term reasoning.

The symbolic thought faculty is unique to humans. Other animals, such as the sister taxon in bonobo chimps, show great mimic ability in dealing with symbols, but not symbolic thinking.

Meaning, a thing can play with symbols well, adapting with reward and punishment systems, but still, when it reverts to inner thinking, their thoughts are not symbolic, but urge and craving based.

Humans, however, with symbolic thought by automation, do not grasp the world from that of triggered reactions and urge compulsion. Symbolic thinking, in humans, is a product of there being a reduction in the passions and urges of the primal order.

In my study of genetics and DNA implication towards behavior, I had noticed that one of the greatest difference in the chimps, cousin taxon to humans and closest relatives, is that humans have genes that are stunted in the olfactory realm, that is, the sense of smell.

I then conducted experiments on the impact of exposing humans to odors, to see what role it played in their moods and cravings, and how potent those odors would need to be.

Strongly correlated was that humans required more potent smells, and the more potent the smell, the less sense of freedom they had in how or what was triggered by way of cravings.

In essence, humans are still driven by the automatic detection of odors, in regard to cravings, and that of impulse, but far less than the other animals.

Therefore, this reduction in the olfactory sense appears to mean it is a major factor in the adaptive or revolutionary aspect of humans having reduced urges, passions, and craving compulsions. This reduction creates a sense of freedom.

I can hypothesize that when humans became bipedal, it served the purpose of upright standing to see and track prey. Then the arms became freed up and rather useless, except that like the troglodytes, but not bonobo chimps, there was this inclination to make use of objects, or tools, to bring about changes in condition. So then the bipedal took to the spear, and moved towards the hunt.

This was mainly the human male. He stood upright, and he would engage in a marathon run. It is supposed that the fact that humans had less hair, and would sweat through the glands, thus cooling off easier, that this gave an advantage in the hunt to humans, as the other animals, the prey, panted through the mouth, and when chased for long bouts, would faint due to exhaustion. So instead of this cool, crazy, run-and-gun early human killing prey, it was more likely this patient, prudent, endurance running male human who waited for the prey to collapse, walked up to it, and killed it.

Strong olfactory sense, where stimulation of the senses would then take hold on the mind, would mean the marathon male human would have been taken into short tactical needs, and forbidden from long, prudent strategy of success. He would have been disturbed from the marathon, and distracted to the short-term gain. It is said scarcity in the environment and a change of forest climate to Sahara-like climate meant needing to hunt over open space and distance.

Therefore, adapt or overcome. This means that humans had to be more nomadic under these conditions, and live mobile and simpler than in settlements.

The males moved out on the hunt. It is absurd to think that in these conditions, their primary foods were gathered from local shrubberies. I have been an outdoors man and primal skills instructor for a long time, having been tested in many conditions, and foraging will not keep humans up and at it.

I do not eat meat, because I am fortunate to live in times where settlements are supported by field workers, and there is division of labor. So then I can get my nutrition through non-animal sources, such as Garden of life, Raw meal, my primary source of sustenance in my ascetic living.

But primal humans did not have this luxury.

The reduction in the olfactory sense would have been a factor in conditioning. The human male hunter needed to stay on course, have narrow, aiming vision, and aggressive obsession in their target sustainment.

This is the condition that humans were in for a long time, and it is why the male human became hardwired for these activities. The human male became far more adaptive than the human female. Though her conditions were changing, they were not changing in much of her role. Therefore, the more human males were proficient, this is to say, liken to an alpha male, the more mates they would have and propagate, making the race of humans like them. This meant offspring, through generations, would have potent that which was working, and impotent that which was not. Olfactory sense was not the primary interest of human hunting males; sight was, hearing was, mobility and muscle mass was.

If this trend of physical and trait change in human male hunters did occur, and evolutionary theory is correct, then the trend was towards prudence and long-term strategic thinking over that of mere tactical thinking, or the lesser human way, ritual thinking.

Most humans, when they are the least in potency, are ritual based. As they increase in potency, they become tactical based, and then if this trend is correct, they become strategic minded. This is the latter of ascent, if this is nature's way : ritual, tactical, and strategic.

Strategos is the root term of strategy, and it meant the general of an army; general, because he commanded the campaign, not simply the battles. He saw the big picture. Strategy is big picture thinking, and tactics are what are used for the individual battles, or moments of action.

Strategy is of the mind, as are tactics, but tactics inform the actions in the now. The tactics are developed by the strategy.

Remember, humans are not innately domesticated. They are developed and programmed for primal conditions.

This means the human male was, as a hunter, pushing towards that of strategies, and in order to do that, there needed to be a reduction in urges, passions, and cravings.

Urges, passions, and cravings are short-term thinking.

So then where is Manu in this?

Manu is the supreme long-term strategist, even more so than that of the human hunter, in that the Manu began the stage of capturing the animal, delaying instant gratification, caging it, and breeding it to reduce the energy needed to hunt it.

Domestication of animals was a Manu innovation.

Manu had in it an eligibility of growth that was seeking something beyond that of the human existence of acquiring resources, bring resources to settlement, have sex, replicate, and repeat. This is the human track. This is not me calling this evil or bad. This is the fate of humans.

This is what all humans do, all 8 billion of them. The issue is that Manu domesticated other animals, and then some would go on to domesticate humans like animals, and then humans would take over the systems of domestication and treat other humans as their resources.

Manu do not treat humans as resources; humans do. Primarily, human females treat other humans as a resource in need of serving them. Then in return, the servile male provides them with more human resources. Resources in and of themselves do not matter. The driving factor in humans is the craving and it being expressed, and the target, as I said before, can be anything.

So humans took domestication of animals into mimicry, and then domestication of other humans into mimicry, so as to serve human female interest.

Manu was seeking a relief from that of the heterotroth confines. In the Manu, the craving was low. It was not compelled as much to cycle this way. Furthermore, Manu males lack the craving and impulse to serve female interest.

This is odd.

So then I would have to consider that Manu is a defect.

If Manu males do not have the innate impulse to serve female interest, as 8 billion humans do, then they must be a defect, right?

Now, some will say, well, gay men do not have the need to serve female interest. This is wrong. Gay men most certainly have the need to serve female interest, like that of beta males, but lower. And gay men have the need to get others to serve their interest, like a female, and gay males are defected human males. This is not a negative judgment of gay males from a moral standpoint. Gay males so called are a product of domestic social orders, and that of constant low breeding. Therefore, they are a natural product. No one should ever come against a gay male, and seek to harm them for being this way natured. They are a product, and it is not a matter of choice, just like being an alpha male or beta male human is a product, not a choice. Right conditions can change a beta male to be more potent, but right conditions can not change a gay male. Unfortunately, in nature, nature has inside gay males a trigger to become against the self, and produce behavior that would cause group exclusion, and reduced chances of propagation. Because of this, gay males will not be healthy in their thinking, no matter how well they mask it, and one should have a sense of pity and mercy when they are not of this order, for those held captive by nature in this state.

Manu was the product of strong breeding between humans. This has to be the case, because as the offspring later to develop, they are characterized by prudence, patience, low compulsion of the urges, and long-term strategizing.

As I have exemplified before, these were all the prime adaptive strong characteristics of the human male hunter. And therefore, they would have chosen the best of the mates of human females, and this would have been a factor of beauty, meaning, physical strength and mental health as it is lived.

And so then they would have produced offspring liken to the root of the Manu, by degree.

When the Manu offspring, male or female, would be born, they would have advantages over the others.

A female Manu would have a reduction in the cravings to have others serve her, and a reduction in needing to serve others, to be a part of a group. In other words, female Manu would be more directed towards male human independence and banding up, versus girl gatherings and petty relational strategies.

Because of this, she would become stronger, self-reliant, and more beautiful than the human females, climbing to attract the adventurous alpha.

It would not take long before a Manu male and a Manu female came to a natural conclusion. It was in accordance with long-term strategy that not one of them would take to the field, but instead, both would take to the field and become proficient in the hunt, and/or capture of animals they sustained on.

To do this, another change would need to occur. Manu female would not have the craving to produce offspring and to get a default worshiper added to her Sense of Life. And the male Manu would need to reduce the chances of a pregnancy until the time was right, under plenty to propagate.

Therefore, the Manu would hold off on offspring and become strategy minded together, as male and female.

Manu was the cause, the root of "civilization", or that is, any Reasoned settlement.

It has been said that the agriculture revolution was some 10,000 years ago, and then the rise of the city/state, or civilization, was in Mesopotamia some 6,000 years or so. Many have argued, it appears as if civilization occurred quite rapidly and overnight, compared to all the supposed conditions of humans having no clue what their potential was.

Now, Manu was likely born around this time, one "we" mark by calling it Anno Lucis, or the year of the light, and to this matter, we have Tubal Cain in mind. Let them who can hear, hear, see, see, and them who can not, be lost and forgotten.

Whatever the cause, large settlements began to develop, and then new techs were explored, implemented, and quality of life altered. Cycles would happen with the rise of empires, and the fall of empires, and as accounting was a matter of property, armies, and commerce, the past conditions are all considered in these spheres, the SPI, or Spheres of Power and Influence, that begin with the overall and primary potent characteristic of being human, that of being a heterotroth, resources dependent, and resources driven, whether you realize it or not.

When humans began to form settlements, due to population growth on account of Manu husbandry, those settlements were taken rapidly for human interest.

There was no Manu group, so to say. It would have been a Manu individual male, likely, who innovated, and then became pushed aside by the competing for power male humans.

Of course, it is likely that Manu found their value in being a consultant, and being concerned with matters of strategy.

The Sage, wise Man, hermit is the character of the Manu throughout the ages. He is known to not father offspring, less the conditions were opportune, and to not be stuck to any given settlement.

Often, they were taken as counselors and divinators by the human rulers of settlements.

The Sage and the shaman are different.

The shaman is a human that is born with extreme deficiency in potency of command of self and condition, and shaped to be strongly against themselves, and drawn towards subverting power. The shaman too would consult, and often on matters of how to dethrone or subvert the enemy through means mostly never to be considered noble. The shaman, then, through their grunting, would devise ideologies or symbolic systems to justify the rituals of subversion they influenced in controlling the human resources. In these systems of ritual can be found their securing of their place as "needed", often with the statement that they converse with the Gods, and only they can hear and see the Gods, coming to know their wishes.

The shaman is the opposite of the Sage. But the shaman, through the ruler, will often gain access to the Sage, or the Manu wisdom. But the shaman will not grasp the vitality and nobility of the Sage's wisdom, and instead, take from it bits and pieces that can be used to serve the shaman's defected feminine interest.

Most of the human concepts of wisdom are the product of the defected, effeminate human shaman.

Most world governments have, at their primal core, the nature of the shaman directing the warlord. The warlord, being human and having symbolic thought, captivated by such, would need presumed meaning to grunt, to justify their SOL; the shaman provided that.

Manu would be used throughout the ages to produce Reasoned and noble strategies, and then humans and their shamans would adopt only the mechanical elements, forsaking the spiritual elements of high mind and high thought.

The Sage, the Manu wanders, and does not and can not become settled and self-realized and self-expressed at the same time.

Settling, for a Sage or a Manu, only means one thing : settling into captivity, with humans and their domestic social orders as the captors. This is essential to understand.

The onset of civilization occurred in that, in some areas, a band of subversives and conquest minded humans came to have taken more than they could manage, and of the subjugated, they found minds of talent whom were Manu, among their parents and collective of humans. Those Manu were then given roles of management and innovation, and the birth of accounting took place.

The term Reason comes from Ratio, and means to take account. Its first assumed use was in that of accounting for property, making etchings, and handling that of commerce. Commerce becomes the natural realm of calculation and mental management. For one to succeed in its complexities, science would need to be born, and it is a Manu who would have innovated such science.

Humans can mimic and conform to scientific practices and procedures, but humans do not come to understand the essence or the spirit of the cognitive mechanics at their root.

Jurisprudence, as the philosophy of law, has the Manu decree at its core to be about what is just and right, and the preliminary thought was aimed at that by a Manu. But in the majority of realms of humans, humans would then take over in the enforcement and execution of such systems of justice, and sway them not in the way of the Manu, which would be towards liberty, but instead in the way of humans, bringing forth the fatherly and motherly claim of security and care.

Humans create systems that are familial and hierarchical in the sense of a head controlling the body, and all subjects being property of some sort. Therefore, they lead with this claim of security and care for the subject, when in fact both of these are marks of captivity.

The Manu leads and promotes that of self-reliance, self-defense, collaboration, prudence, and the securing not of self, but of liberty of self, a whole different area.

At times, it has taken Manu to be in a conditioned position of only securing these ways for a select few, till the condition could become right for securing them for all. However, a human can not have secured for it liberty. Humans can not conceive of liberty, as its purpose is to free expression towards an excellent state, whereas human talks and concepts of liberty are grounded around freedom towards vice, not virtue. Of course, humans should be free to their vices, but such freedom should not be called liberty. Liberty is connected to the Latin term liber, from book, and it indicates this notion that to be free, one must become learnt, and it begs the question of, in what?

Learnt, in this case, has the answer to that of one's nature, then that of one's world, and then that of one's tools to come to shape that world in accordance with an ethical and moral sense of justice, liberty, growth, strength, fortitude, vitality, and endurance. Strong qualities are the point of liberty, not vices. One needs not seek to learn of how to commit vices, or to come against the self. This will be brought on quite easily and naturally. One can not dispute the Manu-ness of liberty, and the humanness of freedom, if they know the underlying rooted essence of the terms.

Manu is the primary source of civilization, but not the primary energy that then gave rise and furtherance to it, because the Manu number few. The Manu creates the tech principles, social or mechanical, and the masses of humans then take over, and guide it in accordance with their nature, not the original nature as motioned by the Manu nature.

Manu are those who can be my "people". It does not matter what sexual organs they have; male or female, a Manu is the same in character and quality no matter this difference, whereas humans are not. The innate dispositions of human males and human females are drastically different, and in all humans and Manu, this base element is present. There is no Manu without being human, but there is being human without being Manu.

Ancient civilizations of Manu

As one of the Order of Thee Quest, I have been privileged with accessing realms of consideration often closed off to many. There are many who have secured corporeal power and resources in this fight of life by virtuous means, and are quite active in the Order. They tend to, as Manu, take to studying ancient systems of thoughts, their fusions, and their esoteric natures. Among the many systems out there, the Order views Buddha as being one of its own, having gone off to try to test and/or excite in others their hidden potential.

The Order speaks often of, and has written tales of ancient civilizations that do not match up with acceptable histories and considerations. Those civilizations do not have this linear sense to them, such as from caveman to Mesopotamia, to civilization, to industrialization. Instead, said to be much older, the entirety of their population are seen as Manu, and predating the ice age and the climate changes that shook things up a bit.

The Manu aspect of human relations is held to be rather not linear, meaning that Manu came out of humans, as I presently assume they have, but instead, that humans were "fallen" Manu, and that Manu themselves were a "fallen" Ratient kind. The order, small o, of cognitive kin, is reverse from that which I have come to conclude. This is because I am drawing upon human sources and dominion. Meaning, I can not use in my formation of a transmission of direction, tales, and histories. I must use physical data and physical notions to secure my path.

This is not a negation of their stories, and there is a usefulness in consideration to the Order's collection of past recollects and claims. Its usefulness and my access has been immensely useful in my pursuit of considering the Manu kin.

Humans have a history of destroying non-kin, as they did supposedly with the Neanderthal, with some being suited to mating with them, and there became a fusion.

But the ones to have mated with them can not be called human in this general sense. Humans are slavers. They bring the masses into a giant mob, and when another being threatens their supremacy, or refuses to be placed into subjugation, they simply kill them, and often then take their young, and try from scratch. The Ratient nature can not be subjugated, for eventually, if the Ratient reaches a mature age, they will come into submission, or devoted obedience to the great Accord. And all that contradicts it will be demolished, and the Ratient will fight to the death to be free to be what it is. Death, to a Ratient, means nothing, compared to what it means to a Manu and/or a human who copes poorly with this impermanent shell.

If there were Ratients before there were humans, most humans would have killed them, and some, perhaps Manu, would have mated with them, and then so would come the hidden gene, mutation, or trigger, awaiting the atavistic propulsion.

Same can be said about Manu who, unlike a Ratient, can be subjugated, and often is by human interest, sometimes finding a way out, when new freedom becomes present. The order is not truly a factor that matters.

The importance is in the kind differences, not their origin. The future of humans is without a doubt driven by a fusion of their stagnant nature and that of the Manu who live among them, not knowing they are Manu, carrying on innovation and pushing towards immortality, and that of traveling beyond the Earth.

Humanity, without some unrealized Manu, would simply stay the same, enslaving each other, reverting back to primal systems of governance and familiar arrangements.

Manu, unrealized, push for this travel beyond this planet, by an innate thing about them they may not realize. They wish to separate from humans. But this order is a bad one. They should separate from humans first through self-realization, and then get other Manu to self-realize, and escape the human condition, and then travel beyond and out. If humans go to space, it will be, say, unfortunate for space.

In human history, as it is told, there are not many examples of Manu societies. However, in the Gauls of Europe and among some African tribes, there is indeed a sense of this. Too, hard to see, but it can be said that the domestic society of the golden age of Islam had the greatest amount of Manu females and Manu males, with potency of command of self and condition.

It can be said that even among the Mohammedans, around Muhammad, there was this sense developing of the Manu sense, where the female and male were taking shape to fight the long-term strategies together. This can be said at least of Muhammad, and that of Aisha, the favorite of his wives who would rise up and lead armies after his death.

A society that would become shaped around the Manu essence would have been one where both the young female and young male offspring were raised by older and more experienced parents, due to the delay in producing offspring till that of successful standing. And in such case, especially if they lived among elder folk watching them raise the young, they would be more alert and better at sending both of the male and female on the same course of being engaged in long-term strategy, and that of curbing what little craving they had for that of a greater gain in forestalling.

Humans do not allow better groups to survive and live separately. Humans are by their nature slavers. So then a Manu social order would have been small in number, and not sustain on its own. Therefore, they would have needed to be reabsorbed into human social orders, where they would have been noticed by that of committing themselves to a cause, versus that of a family.

This is the prime difference in appearance of behavior.

Humans commit to creating families, in the sense of the low breeding impotent human boy and girl in the domestic social orders of today, who commit to social grouping over the mundane, and not a cause of true dedication.

Because Manu have been about creating venues that influence the motion of civilization, it then means that humans have taken into their use the words of Manu, but they are grunting them. So human tribal impotence will form around a claimed cause, but you will see there is no strategy or change in quality of the cause. This is because the Human Impotent Tribes, HIT, are using the cause as a smoke screen for their SOL. They align to find others like them, then they group, and then they ritually parade about as if they are fighting for a cause, when they are not. The lack of fight can be seen in how none of their organizations ever bring about a Rational change or influence.

Manu is either an offshoot of humans, or humans are a fall from Manu. It is not truly settled in my mind that evolution was a linear matter, and not a circular matter of adaptation, not evolution.

Meaning, it is possible Manu came first, and then humans were the product of a climate change that forced Manu into primal conditions. I do not have a conclusion on this.

Atavism

However, in humans, there is this possibility of what can be called "atavism", which can be called a throwback to previous settings. Meaning, one can be born to human parents who are normative, and yet come out with phenotypes and/or cognitive characteristics that are not kin to those whom one has come through and by.

A simple form of this is coloration of skin, or pigmentation, as an element of phenotype. Sandra Laing was a black girl born to two white parents, in apartheid South Africa, having been confirmed as truly of their stock. Both of them, though white, had black in their lineage, and as a product of atavism, Sandra Laing came out looking as born from those ancestors, and not her present producers.

My interest in genetics and atavism was sparked by my own personal connection to this phenomenon. My father was a Creole of color, my mother a Western Belgian Ashkenazim mixed with Flemish, and I came forward and out with Nordic and Nervii features, more liken to a Galatian than either one of them. My father was very dark, my mother, very light. On my father's side, I hail from this rather interesting family line.

What is apparent is that humans seem to be the default setting, and that Manu are not born from Manu, but are a product of atavism. This means they are a throwback, genetically, to the disposition of Manu.

A throwback, or the atavistic aspect which I have discovered, implies that in humans is this atavism of Manu : in both parents, a Manu has to have existed at some point in their history. Then one will be born to human parents and be a Manu. This then could mean that two Manu can have human offspring, and this makes my need to write on these matters important, so that these works can be used to reduce the harm of inter-kind captivity.

However, I am of the notion that if two Manu mate, and both male and female are realized and exercised Manu, they will produce Manu offspring, so long as they are cojoined after self-realization as a Manu.

This is because the chemical body of humans or Manu, at the time of mating, has an impact on the outcome. So if one is a Manu in captivity, with human captors, their chemical body will be disturbed and unsettled. Therefore, they will breed with one like them, meaning, the healthy do not breed with the unhealthy, only the unhealthy breed with the unhealthy. By health, here, is meant the full being, not the gym body and shake drinking aspect of health; mental, physical, and character health, potency of command of one's self and conditions.

Therefore, when a Manu in captivity mates, they will not have the potency of Manu to transmit, and the factor of Manu offspring or not will be according to the fluke of atavism.

Female and male Manu characteristics

Conditions are a factor in Manu finding Manu, and being able to be realized. As I said, the Islamic golden age, as well as the court of Roger the Second of Palermo, were conditions that favored the Manu. It can be said that Buddhism created past conditions that could favor Manu, in the sense of those having gone ascetic, but not in the sense of those of the HIT coming to house themselves in this institution, and weakening it to their nature.

Manu, by its nature, is low in cravings, more patient, and more resolved towards systematic approaches to all needing to be approached. That said, they come off as antisocial in the human sphere. This is because humans betray systematic thought and principled guidance.

Because humans grunt and do not transmit actual meaning in their expressions beyond much of I want, and reporting, this means when a Manu uses a system of human interaction, he can not rely on the other "players" to be Rational. His system of operation, his OS, is counting on Rational and informed choice making.

This can be seen in regard to human males, who are more in their field, with mechanics and systems, when out, and they return to the settlement, where the female human is not required to abide by a rational system. She is allowed to "loose her shit", due to displeasure and emotions, and he is required, by the rules of the settlement, to accept and tolerate it, though he has no idea what to do with it.

This is not to say that human males apply principles to their personal lives. Neither human male or human female does this. It is to say, human males do not want to have a personal life. They are not designed by nature for this; human females are. Human males are designed to have and develop a craft, and use it systematically in the field. Then when they return to the settlement, they are meant to be at rest and not have a personal life. But when domestic human male interact with domestic human female, there is the human female expectation of "personal life". A human male can be the best in the field and provide all resource needs, all he was meant to, and a human female will still be displeased with him if he does not serve her emotional needs, which he is not designed to do. Other human females are designed to serve the female emotional needs, and in fact, use these as their means to navigate social orders and power schemes.

If a human male is not equipped by nature to handle the emotional needs of a human female, then a Manu, which is the product of advanced human hunter males, will have an even harder time. And not just with human females, but with the competitive and one-upping of human males as well.

Manu interest is not feminine in this most base sense, because it is not servile to fears, insecurities, and the passions, and that of aversion to risk, aggression, and individualism. Feminine is all of these aversions, and no propagation other than offspring.

A female Manu is not feminine, but like all human routes that are borrowed into Manu, male or female both came up in the feminine and seemingly powerless routes, and therefore, all begin feminine as youth. In primal settings, the male would then graduate to masculine variables, and more often than not, the master side, the female side, would not graduate to a different set of variables, but remain childlike and served.

Manu, male or female, need to both graduate out of the subtle expressions and latent power, into realized masculine power influence and presence, not over others, but over themselves. No male or female Manu is effeminate, soft, averse to risk, and seeking to have petty emotional states served. Independence, self-reliance, and Sovereignty are ingredients innate to be pursued by all Manu, male or female.

Female Manu are more important in readiness than male Manu are. Males who may be Manu are likely conditioned in human ways, and therefore, servile to female interest, while suffering. Because of this, a female Manu leader has a far greater chance of awakening than a male of any sort does.

Human conditioning, which has "stockholmed" potential male Manu, will have them seeking to subvert what male power they come into contact with. In essence, they will act as human competing males, instead of cooperating males. They will act effeminate and subversive, rather than cooperative and cultivative.

Human conditions make it to where males do not work well with each other, but more often than not, work against each other and for females.

Therefore, in probability, until there is a female Manu who comes to master her nature, other Manu will not likely come to the light of their own nature, emancipate, and then come into fulfillment.

Females, be them human or Manu, hold a greater and natural significance of the kinds than that of males. This is nature's dictates, not my own, as I am a male of my kind, and among my kind, male and female is irrelevant to the nature and behavior, and algorithm, Ratiocination is all.

Human females and human males can not understand a Manu, be them male or female. There is not much difference between a Manu male and female. There is a leaning of female to settlement, and of male to field, but the leaning in the female Manu is loose, and she is far more freer than the human male and human female.

The Sage Manu can be seen as a natural defect, because the Sage Manu does not serve the interest of human females. But this would be an error of Reasoning. The Sage Manu is not supposed to breed with a female human, they are supposed to breed with a female Manu.

A female Manu does not require her interest to be served by offspring, males, or any, but is inclined towards and driven towards serving her own interest of the mighty mind's focus upon the "Order". The female Manu is not looking to have a family, she is looking to serve the "Order". However, if in captivity and unrealized Manu, she will live life like humans, serving families and so on, but suffering greatly, displeased, malcontent, and often broken.

When a conditioned Manu starts to come out of their conditioning and to be emotionally under their own control, treating their emotions like flatulence, it is one of the most beautiful and motivational things to see. The freedom that occurs for their mind to become expressed is amazing. No Ratient would keep company with emotional basket cases who would declare, "offer me not a solution, just receive my burden". Negative. They would declare that you go back to mommy and daddy and cry on them, and leave the Manu and the Ratient to a life of mental contemplation, consideration, and self-control and discipline.

Human males used to grow out of this emotional manipulation realm, while most female humans never got past it. Now, domestic society has the bulk of its mob under the spell of emotional manipulation, and the little dandy boys have taken to it as a strategy, not realizing they are so far behind female humans in this game, that the end result is always the same : they become emasculated servants and slaves, and loose all aspects to any potential individuality.

A female Manu does not have these social traits. A female Manu does not give her shoulder to be cried on, does not listen to the emotional burden of another not seeking relief and solution, and does not concern herself with emotional intelligence and the scam thereof. Instead, the female Manu seeks to graduate out of girly human gaming, and into the realm of standing strong in her nature and character, coming to favor systems, Reasoning, definition, categorization, and that of decision making strategies and tactics to increase her own Sovereignty. She is neither master, nor servile to another. She does not demand knowingly or unknowingly that males serve her interest, but she demands simply the freedom to care for herself in the way she so chooses, and comes to respect this in others.

Manu females are perhaps the most powerful kind of beings among humans there can be, in some numbers, other than Ratients. A Manu female will often be far more impressive to other Manu than a Manu male. This is because, in nature, the male Manu more than likely suffered under their human mother and their emotional manipulation, not having much inclination to grasp the ways. Whereas a female Manu had the natural female human lineage and was able to better grasp the power grab through emotional manipulation her mother and other females would try their charms at, and therefore, was able to be better defended against it. Therefore, upon growing out of their custody and oppression, when the truth is spoken about the role of emotion in manipulation and conditioning, the female Manu will have a greater sense of its truth, and therefore, even perhaps self-realize far more quicker and effectively than the male Manu. In my own investigations and experiments, this has so far been the steady result. Male Manu, especially those having been oppressed by a mother's emotional manipulation, often more than not, show they have been so far damaged that self-realization of being a Manu is highly unlikely to occur, hence the need of self-realization in female Manu, perhaps more than male Manu, and female Manu being able to heal and guide the male Manu to a faster self-realization.

Because Manu, both male and female, are conditioned to see themselves as humans, they are, therefore, also conditioned to communicate with and be linguistically stuck in this aspect of metaphor, example, context, and emotional tagging of ideas. Therefore, the cure and the remedy is not to begin with that of the Ratiocinative, that of the definitions, categories, classifications, and so on. The conditioned Manu will, like humans, mimic this, as they seek to be socially accepted by the promoters. They will manipulate a character of interest, and with words and only words, pretend to grasp and pursue, as their behavior—the only thing that matters—shows that in fact they are human in their conduct and ways.

Humans use metaphor, allegory, example, and context. This is the way the human finds, activates, and forms concepts. Humans can mimic and recall definition, and are conditioned to do so out of the schools, but upon questioning and challenge, humans will show that they have a preference in high potency, a proclivity to go towards example and context centered understandings, versus that of the characteristics, attributes, definitions, and taxonomy.

Educated humans will pretend heavily at this, but it will be a smoke screen in the art of persuasion and masquerading that fails, when the challenger is themselves of the latter mode of thought and communication.

Manu who are conditioned to be human will be confused on this matter, but when they are exposed to definitions, attributes, characteristics, and higher levels of abstract Reasoning in regard to a proficient awareness, they will move towards, gravitate towards definitions and systems deliberated upon via Reasoning, accurate or not. Manu have a preference for detail, description, and principled base thought, versus that of example, context, and opinion. Manu, the closer they get to self-realization, begin the sense that propositions matter, not opinions, that knowledge is the objective, not belief, and that evidence is key, not feeling.

The human conditioned Manu

Among the masses of humans, there are Manu who have been subjugated according to the human cognitive ways, and therefore, suffer greatly, seeking to be expressed, but know not this nature it may hold within. The human conditioning is so prominent that one will not know they are a Manu until they have secured the liberty to investigate this potential.

Humans are risk averse, as a society, and some of their males are risk seeking and capable, but are servile and are at risk for the female and her offspring interest.

Manu, however, is individualistic, not collectivist, is rationally self-interested, not servile, and he (or she) is harmed far more than a human when he is compelled to live as human. And I have thus far found far more female Manu than male Manu.

Manu is not risk averse, and has the ability to drop all, and to focus its very energy on all things natured to them. They take chances and they sacrifice for no other, but they give up the certainty of comfort and conditioning for the tumult of liberty and expression.

Them whom can not do this should not do this, and shall then perhaps have illuminated for them this very thing of being human.

I do not know how to give advice so much to humans, and my work is not for humans. Perhaps in the future, I can provide something for humans, but this is unlikely.

Humans need to be in primal conditions, either real or simulated, in order to be the best and healthiest version of themselves.

In human domestication, the subversive human societies have followed an unnatural course of breeding the weak with the weak, and there is no natural correction for this. Neither should there ever be a Manu who comes to see this as a concern that they must then become activated on and attempting to solve. This should never be the case. This course must run its natural way without interruption. It is not the Manu's realm to correct an error in nature of this sort, because to do so would to come against the supreme accordant Law of non-interference. A Manu can only exercise power, aggression, force, and destruction against that which comes against its nature, indirectly or directly.

This can not be the case until all other strategies and tactics have been attempted, and too, that a separation was attempted.

Humans can not respect and understand Manu, and their ways. They are by their innate nature slavers, and they will see all Manu as needing to serve their natural interest. Manu, when subjugated, suffer far more than humans do when subjugated, because Manu nature is not servile.

Therefore, Manu need to discover their nature, and they need to come to develop a natural course beside and separate from that of humans, and humans need to be informed of their existence and made to back off, and placed out of the ability and conditions to subjugate Manu. Where humans refuse to accept these conditions, the Manu will be within its natural right to rise up, and throw off its slavers by any means necessary.

Humans can not, and do not have a natural authority over Manu, and no Manu has a natural authority or right to rule humans. Humans have a natural authority over other humans, in that they subjugate their offspring, their offspring subjugate them, and the parent nation/state subjugates all under its umbrella. This must remain the case, and should not be meddled with by Manu.

Revolutions and rebellions against these orders become unnatural, in that to seek to free humans from that which is accordant to their nature is to cause them harm. Humans may mimic words of freedom and wisdom, but they will reveal, in their lack of sincerity, no connection with these concepts.

Manu must embody them through and through to be Manu, and show a demonstrable effort towards expressing this being.

Akin to that of monastic orders of the past, such is what causes the Manu's suggestion towards such measures. Meaning, systems where monks were brought about were originated as a means to partition off the nature of the "worldly" from the "holy". In this metaphorical sense, the Manu is about the Heavenly mind, and the human is about the earthly mind. But this simply means, the Manu rests in the neocortex and that produced from its nature, and the human struggles in the R-complex, which is bestial in nature.

In order to rest in the Heavenly mind, the Manu needs Heavenly conditions, and in order to have this, the Manu must be able to separate. The error in the past, is that humans have mimicked being "Heavenly", and that they are the masses, they have always been able to seize influence, power, and escape in monastic orders, when the product of such systems did not have the nature of the innovator upon it, or about it, to protect it from such.

There seems to be no past record of awakened folk being aware of the different kinds of hominins that walk this Earth, and in the appearance of these systems, their all-inclusiveness seems to imply that no awakened individual was at the helm, but may have, as Manu does, instigated the direction, only to have it subverted and redirected towards human interest, which is feminine interest.

In the absence of human conditions, it is assumed then that one can find out which of the two they are by degree more potent in likeness to. Then they can come to fashion their direction accordingly.

As the young come up in the present ways of the domestic social orders, they will be experiencing the oppression of symbolic self-assignment. This means one has not been born from their own innate set of inclinations, dispositions, and proclivities.

If you are given a certain amount of freedom, you take to small groups, or no group, books instead of parties, forest instead of malls, then you will see unfold in you more about you, and less about "them".

You will find in the absence of some of that noise your own inclinations. You will then seek to explore them. However, if they are at odds with the main culture, you will then be faced with obstacles and subversive humans.

When in you begins to arise these foreign senses, you will do the human thing, often trying to see if there are others of the same nature outside your group. Online makes this even more possible. So then naturally, one develops the two selves phenomenon. A self for those you must cope with, and a self, or that is a persona, more akin to your actual nature, that you can let loose with others. However, this does not mean that the alternative is your nature. When one gets freed to do what they want, they will often not recognize that the source of the want was not their nature, but just one of the things they learned to enjoy under the compulsion of person assignment.

If one has a sense about themselves to be a Warrior, to fight for a cause, and to have an ethics, then they turn to the romance of ancient warriors. If one sees themselves as a green thumb, taken to that of wanting to produce from the lands, they think then perhaps they have done this before, and so on.

This "feeling" of being akin to these things will say, look to the past conditions, because in today's conditions, one might not see where such things can be placed right, and expressed.

A Warrior will think then to become a police officer, a fireman, a soldier, a fighter, or something allowing this expression of attributes.

The point is that one is born with an individual innate nature, or proclivity, that will show through in the way their mind works and their body forms. This is then supposed to be the determining factor in how one is supposed to be engaged by their surroundings, not the other way around. Humans, while domesticated, work in the opposite direction of nature. So instead, they seek to conform the individual to the needs, wants, and identity of the group, and this becomes oppressive when one is not kin to the group.

Rarely is it considered that, in common, many are born not liken to their parents, even looking different from them, but are still taken to be akin to them. So you may come out the same color, which is not much of anything but your relationship to vitamin D production and reception, and the sun, and yet you will not have the same phenotypes in many other areas, and not the same ratios. If two parents were not athletes, but had more feeble forms in their life, yet they produce one able to be an athlete gifted in muscular development, and so on, then that offspring is more atavistic than not.

One's physical ratios and makeup will determine a great deal about what in nature they were inclined to express. So then when one goes dormant and unexpressed, they will receive chemical Sense of Self that demotes their self-esteem. Self-esteem is a product of attributes and characteristics expressed or unexpressed. The simplicity of this is so amazing, and to see that this is not a variable in the realm of psychology and self-help amazes me.

All considerations fall under a simple objective. Be it you be human or you be Manu, you are required by nature to make decisions and to take action in order to sustain, cultivate, and/or further and defend life. Humans and Manu do not have a potent innate drive or system to provide them with this sense of direction. No sense of direction can be sound that is not founded upon the nature of the thing needing to formulate a decision and act. Therefore, I am seeking to provide potential Manu with an investigative process and system to find out if they are Manu, and then how to discover this nature, its attributes and characteristics, and then through practices and choices, come to alleviate their lives of the human conditioning, separate, and come to cultivate, sustain, and/or defend their right to fulfilled expression and living.

None of what I present is about an afterlife, or a savior sense of theology. It is all about a thing coming to its nature, and the freedom and/or liberty to express that nature.

It is that I am declaring, that such displeasure, malcontent, suffering, pain, and hardship are mostly the product of an unsuited nature conformed to an inappropriate condition.

Because of volition, a human will not necessarily fight against conditions that are not suited to their proclivities. They will instead conform. However, one who is a Manu conditioned to be a human has a greater impulse and inclination towards systems, methods, strategies and tactics that define the rules of engaging the decision making process. So they will come to choose these where they can, and despise the areas where they can not or must cope with others who do not have the same inclination. A Manu, therefore, will rebel against human conditioning more so, but suffer greater when they can not. The inclination does not suspend volition, and the human conditioned Manu (not the realized Manu) will come against itself sometimes even more than a human would. This is a tough thing for a human conditioned Manu. No human conditioned Manu should ever conclude they are a Manu. Only a realized and living Manu can do this, or a ruling Ratient make such clear. Realized is in living, not thinking. If one is still living as conditioned by humans, then they do not know if they are a human or a Manu.

Suffering is not the sign that you are a Manu. Humans suffer as well. The difference is, Manu suffering will show through when the suffering is a product of fighting for one's freedom from the conditioning. If one is not undoing the conditioning and they are suffering, they are human. The act of seeking to move out of the conditioning is the start of the assumption of Manu essence. Failure in moving out of the conditions means you were not a Manu. All Manu will succeed in moving out of human conditions if they are Manu, but this can only be true if a condition of Manu is defined and illuminated, which at this present moment does not seem to exist.

Human virtues and Manu virtues are not the same. A Manu who commands a fighting element will not see that the mission is more important than the individual. They will see that the mission is being conducted because of the individual, and where they do not have the advantage and likelihood of bringing all fighters out in resolution, they disengage and change the circumstances till they are most advantaged. Human commanders call death in duty, self-sacrifice, and service to one's country and those back at home. This is because the human is a part of a collective, and they are serving that collective, not themselves. This is the difference in war sense of human values and Manu values. A Manu is Taoistic in their sense of war, whereas a human sense of war is sacrifice.

A Manu conditioned to be human who comes out into a realization of self can not do so without instigation. This is to say, they need definition, classification, and instigation towards the thought through propositions and proclamations. Then when the human conditioned Manu has them before him or her, he or she will have inside them a "sense". This sense will be based upon their potency of Manu, and the potency of their conditioning. In structures of conditioning where the conditioning is extremely oppressive, the human conditioned Manu will deny their hearing of the call to thought and consideration, and revert back to safety. In realms where there is more freedom of thought, expression, and consideration, if a human conditioned Manu sees or hears that of the Manu call, they will rise up charged and ready to investigate and implement.

No present condition is more favorable than the American experimental condition, where the marketplace of products and ideas are more free than they have ever been, with such freedoms, however, being stripped away rapidly by the human interest of slavery.

One in America, Canada, Europe, and other industrial and perhaps more free realms has it easy to assess. If they were to read this treatise, this proclamation, and it does not excite in them a nature of Manu to come up out of human conditioning, then they were simply and are simply not a Manu. It is that easy. If they have a mind to subvert, ignore, and stay the same, this is best, because it means a human accidentally got a hold of this, a crazy Man's tirade.

Most certainly, the literature and/or that of me speaking the principles must either hit a nature preexisting, or bounce off of the emptiness of the targeted nature. This is to say, if one struggles with this notion of human and Manu, there being two different kinds of stock, and comes to conclude it can not be so, then you are human, and you came to the right conclusion. A human can not see a Manu, and most certainly can not conceive of, with sincerity, a Ratient.

The 7 disciplines of mind and their order

The Niō Zen aesthetics is a way of working backwards. The Zen of Niō Zen will have a core learning process that is engaged after sincerity and vitality have taken place. That core is in seven disciplines, in chronological order : ontology, which is about nature and identity, or Kenshō; epistemology, which is about knowledge and the test thereof; logic, which is about valid Reasoning; ethics, which is about accordant values; and aesthetics, which is about the expression of excellence and provocation towards. The last two are that of jurisprudence, discipline of justice, and war, that of conflict resolution via strategical and tactical thought.

Because the individual would likely be a Manu conditioned to be human, they can not come straight through these disciplines. Therefore, I have discovered the need to reverse the order.

This means that the Manu under oppressive conditions learns first of the Warrior Way, and that is, the Niō Zen Warrior Way, and the strategies and tactics of resolving conflict. Then they are guided in matters of justice, in the discipline of jurisprudence, in that of how they ought to be with others and themselves.

The whole time, they are exposed to the Niō Zen aesthetics of the Heavenly Warrior, the Philosopher-Warrior, and by degree of vitality, they begin to come to be exposed to the ethical notions of Niō Zen. By time they arrive here, they will have proven some awareness to the previous disciplines, and therefore, not be surprised to find the Heavenly Warrior ethics to not be the same as the humans' who conditioned them.

To then test the validity of all this and the Reasoning they have been exposed to, they will enter into the realm of logic and dialectics of that of Niō Zen, however, this is called Logji, and is not to be mistaken for that of the madness of Wittgenstein and academic logicians. Logji will be a logical method and system of valid Reasoning that is restricted to the Ratiocinative essence. This can not be made clear of to that of human conditioned Manu, who will not have the necessary conditioning for that of valid Reasoning and freedom from fallacies, or errors therein.

In the past, I was beginning with logic, trying to help others Reason better. At most, they mimicked in words alone, and then in their lives, controlled by humans, they were not able to apply it. Not being able to apply it means not truly able to grasp it.

This is why it is no longer the starting platform. In the past, I held that one needed to Reason well and detect fallacy before all else. This way, they could defend themselves against the manipulation of emotion and invalid Reasoning. But logic is not metaphorical, and without context, example, and metaphor, logic, to Manu conditioned to be human, is simply a foreign language with no meaning and application.

From Logji, Niō Zen Logic, or methodical Reasoning, we then come to that of epistemology, or the discipline concerned with knowledge versus belief, and how knowledge is carried via propositions, which one becomes skilled in in logic. This is why logic is often called the science of all sciences. Because there is no science that is not grounded in logic, or valid Reasoning, methodical Reasoning, or systematic Reasoning. So then is all of that which is in Niō Zen subject to the Laws and jurisdiction of its Logji, or sense of valid Reasoning, and must not contradict.

Epistemology then becomes learnt, and that of ontology follows.

It is about physics or the Laws of nature, or reality, and additionally, it is about nature and/or identity. This is the discipline where one comes to understand how to assess the nature and/or identity of a thing. This means one's own nature as the main focus.

But it requires all these stated things before.

One may come to find out long into this that they are human, and accidentally, this may help them become a better human, for this I do not know, and shall not count on, or seek to make happen. But the point is, a human can be a Warrior, and should be. A human can admire and symbolize excellence, in aesthetics. A human can think on justice, wish to be free, and live and let live. A human can consider ethics, but then it is here that they will fall off from that of being Manu. But the point is that a human can benefit from and develop in the preceding disciplines. Because the preceding disciplines can serve human interest. However, upon arriving in the ethics element, one will come to find out if they are human or Manu, and if in the ethics realm they are not Manu, then it is for sure that the rest of the disciplines will not be made of use and make sense to them.

Humans live this life of war. And humans will use strategies and tactics to win at it. Even if human values are not applied to the war strategies of Niō Zen, if the result of Niō Zen war strategies proves useful, a human will adopt it, understanding the why or not. Humans are about utility and application.

It is better for all humans to study and become introduced to Spheres of Power and Influence, seduction, war, self-mastery, and so on. The best of their composers to do this through is most certainly Robert Greene's works, such as The Art of Seduction, The 48 Laws of Power, The 33 Strategies of War, and Mastery. These will work well with the human mind, but in the absence of courage, vitality, and veracity, become of no actual use beyond entertaining the thoughts. Humans can be vital, can be courageous, can be veracious, and so on. These basic elements apply to enhancing the performance of both humans and Manu.

Where the humans will end is before the ethical aspect. Humans can not be ethical, or that is, moral and just towards a Manu. They can be ethical and moral towards each other, but not towards a Manu or a Ratient. This is not within human capacity. The best expectation for humans, from the upward perspective and needs of a Manu and Ratient, is the universal law of non-interference and non-aggression. This means humans must be expected to honor this and abide by it, whether they agree or they do not. And where they ignore it and aggress, so then should a state of war be made acknowledged and humans be fought into a state of no longer being a threat. Once such a threat has been removed, then the Manu must remove any acts of warfare and return to a state of cultivation, and always prepare for future wars with humans, so long as they are upon the same planet or grounds of resource interaction.

War brought about by humans is resources centered. To primal humans, resources extended beyond that of mere provisions, and included sexual reproduction, and still does. Therefore, humans enslave their young whether they are human offspring, or Manu born to humans, and they will oppress and target those unrealized Manu seeking emancipation.

The Manu who organize and come together as a people will be called the aggressors and the usurpers, be made villains, and be persecuted. Such is how humans behave.

The importance of sincerity, valor, vitality, veracity, courage, vigor, and primal strength

In the past, I had sought to bring the "Quest" and the Ratiocinative route of virtue to others indiscriminately.

I had come to notice that there were simple things getting in the way of others coming to be free, virtuous, and Rational, so to say. The simple things were petty emotions, and that of them being insincere, cowards, and malcontent.

Displeasure, which leads to malcontent states, makes it to where humans and conditioned to be human Manu will have charged energy to pursue what they think comes against their enemies, and/or displeasure, and may act to alleviate. However, malcontent is a mental disease, and the inflicted do not try to alleviate or end this disease; instead, seeking means to entertain, fuel, and feed it. Malcontent becomes the commanding filter of their living, and to alleviate or move from it is to leave the familiar and the things that have tuned their Sense of Self so much.

In those who are malcontent too was the lacking of vitality. Vitality is crucial to the mental workings of deconditioning human conditioning in regard to Manu. Plus, I was trying to ignore that all of this only applied to Manu, and I was testing to see if some humans could become Manu, even though a decade of data and investigation showed that this can not be the case.

So then began this notion of the primal forces and their proficiency. Meaning, if a Manu was conditioned to be human, and "stockholmed", having no sense of their own nature, what then would be the first needed steps and degrees of proficiency to get them to begin to strip away, throw off the conditioning of humans, and self-realize?

The simple answer was sincerity, valor, vitality, veracity, and vigor. This means, if one was Manu conditioned to be human, then they would need these attributes fostered in order for them to fight their way out of the conditioning. Previously, I was engaging their minds to be philosophical and acquainted with Ratiocination as it can be seen in logic and dialectics. Of those I exposed to this route, they were not sincere, and they were mimicking things they did not prove to comprehend. The actual truth was their deeply rooted petty emotions, passions, and their Sense of Self that had been the product of human conditioning and suffering too deep to permit authenticity in their interest.

One must have strength, valor, courage, vitality, and veracity as a foundation to launch from. They must first discover and cultivate these attributes by engaging the most potent and primal energies of their being. This is done by becoming a Warrior. If one does not become a Warrior, they can not become a realized Manu.

Because all Manu are born out of being human, they must come to be proficient at being human, in the primal strength sense. Self-realization is hierarchical in this sense. Therefore, the vitality of the Manu conditioned to be human would be discovered in them adopting primal practices and pursuits, and throwing off domestication. In essence, a bit of a wild endeavor to express what is innate to being human, and then see in this primal state if Manu then calls out to them.

This matter is made most clear when addressing the fact that life is inherently war, in the sense of struggle, conflict, opposition, insatiability, and so on, as shaped by the inherent nature of all animals to be heterotroth, or that is, resource centered.

Humans need to fight for their survival, as stated in nature's ways. When they become domesticated, they deactivate and suppress the fight, and therefore the urges and impulses come out in domestication elsewhere, and are used incorrectly, with passive aggressiveness, self-harm, self-doubt, and sense of alienation, because one is essentially alienated from themselves.

Stripping back to the primal is a prerequisite. If one can not do this and show vitality that leads to courage or valor, then they will be revealed as human, and a subject meant to be left alone. Fighting is the mark of being Manu. The desire and willingness to wage war against one's existence through the pursuit of strategies and tactics of living is the key to Manu becoming realized.

This is all coded and embodied in that of the Niō of Eastern Asia, especially that of Japan, and the Niō as the two fold attributes of Vajrapani.

Aggressivity and vitality, the key to develop mental Ki and mutation

Abstract reasoning is a faculty or a power, and it is the characteristic of human and beyond thought. Therefore, as a trait of thought, its expression is paramount. Because without it being expressed in health, the very thing making a human healthy and whole becomes stagnant, unexpressed, repressed, assaulted, and depleted in proficiency. All humans and beyond are supposed to cultivate and express the faculty of abstract reasoning to perfection. If they do this, their mental Ki becomes very powerful.

Humans in the past who did this, due to being informed of this condition or discovering it, may have created in offspring, if mating with another who did this, a certain degree of alteration in the abstract process. This change would not have been seen in many generations, but across perhaps the whole spectrum of human existence, in some hundreds of thousands of years.

This is to say, the more a human error-corrected their concept formation through habit, deliberation, and intentionality, the more that a culture to do so would form around the offspring. Over generations, these habits would become easier and easier. To elevate from that of metaphor, example, and context, human groups have to have sought out the utility of definition, classification, and taxonomy. But at first, this would be to serve a utility, in this case that of accounting for goods of transfer and stock when human settlements became bigger.

Humans who would become gathered around accounting, having it a part of their culture, would develop more economical, more efficient ways of keeping track. This then meant, the culture would need to change with it, and over time, the mental practice of humans became more aggressive. In this aggression, the human brain had to develop and open more path ways for considering these avenues of approaching accounting.

Aggressive is always the key. Mutation and development can not be said to be the product of passivity, docility, timidness, and meekness, all seen, unfortunately, in positive light of human emotions and values, such as kindness, friendliness, amiable, nice, and so on. These aspects cause stagnation and are the close enemies of aggressive development, the only kind of development recognized in adaptation towards higher functions.

No athlete becomes better by taking a passive route. No soldier and no Warrior becomes better by taking the path of kindness, the path of nicety, timidity, and docility. No business innovator moves forward with a new idea by accepting this conclusion they are humble, they are lesser, they are no better, and of no more worth. They may fake at these displays to not upset humans, but such is not authentic. Innovation is by its nature aggressive, and it often has to be to deal with the timid, insecure, fearful, and stagnant nature of humans.

Over time, the expression of the abstract reasoning faculty in humans would have become culturally or habitually vital. Take those minds that set upon remembering the whole of the Quran, and those minds set upon engaging more and more information than those evasive minds, and the need for recollect. Even in one's individual lifespan, they can see changes in their mental Ki by demanding of it more consideration.

As a metaphor or an analogy, take data bits as an example. If awoke tomorrow to work a servile job, say Starbucks or some coffee preparation work, how many bits of data do I manage at a single time?

I awake in an apartment, secured through the monetary exchange I acquired at coffee tasking, combined with other roommates doing the same. Toilet, easy to get to. Refrigerator, easy to get to. My entire navigation of the comfy zone of an apartment does not have me needing to draw forth mental Ki. It is as it was yesterday, and so long as I stay in conformity, as it shall be tomorrow. So I clean up, get dressed, and jump in a car, and off I go. Most of driving, most do without conscious consideration. They have activated in them the herd mentality of humans and drive right up on each other, never thinking, oh, my timing is reduced if I need to react to change of condition, which is what a Manu would think about. Nope, push push push, mush mush mush, goes my human self in traffic. Not many bits of data were needed here for travel way. Then I arrive at work. What is my value in making coffee? Nothing, anyone can do it, and it requires very few bits of data, and can be called simply to make into a ritual, as humans do.

Humans think they are special by default, especially little girl humans. So then displeasure kicks in, because in actuality, nothing about you is special, for anyone can and does do your job. What is the exchange? Often not considered, the Federal Reserve Notes are by the humans called money. They do not know what it is, how it is generated, what its true versus speculative value is, they simply know, it "pays the bills", and so not much bits of data needed. Schooling, you say, you are using more bits, right? Nope. When you enter into the schooling realm, you are activating memory, recollect, and organization of ritualized data, not comprehension or understanding, unless you are perhaps a Manu. Instead, the data becomes what is called a floating concept, that means, an idea that is floating around, not tied down or logically connected to all preceding concepts that it is a compound of. In human data assembly, a human does not need to know or understand the fundamental principles and composite concepts underlying in the notion they were just exposed to. They need only know a thing, or be familiar with a thing, so far as use. Here we then have the 8 bits thought, with all the other aspects having been 3-4 bits thought.

What is 8 bits thinking, you ask?

In class, you are studying politics. If you are human, it is likely now identity politics and social justice warrior sickness. If you are Manu, you dropped that class. In politics of any form, you are learning the names of competing tribes. Competition, for example, is a bit of data. The two tribes have names, so although there are two, you have only one added bit of data, making it, so far, two bits. Competition, tribes of two, begging the question over what, with the third bit of data being political positions, or positions of power. Three bits in, one does not need to understand any of the actual subjects. Politics itself and political roles are a 32 bits system of thought. This means, for example, ask the question, well, what is politics?

First bit of this says matters of policy, concerning the social technology of the polis, and/or known in common vernacular as the city, which is, added bit, a social technology, or agreement made between individuals to come together and form a legal fiction, bit, that comes to act as an entity of its own with its own property, bit, and interest, bit.

Legal fiction is a 64 bits idea; individual is a 3 bits idea; polis, or city, a 32 bits idea, and so on.

What was supposed to be simply a 3-6 bits notion, in class, is in fact a 164 bits concept. But in class, you do not have this required of you. You do not need to know that a body politics is composed of individuals, that they then form the state, and the state is that which declares the legitimate use of force over a set geographical location, and makes this force, when to be used and how, so declared under legislative acts, the declaring of laws, and the subparts of color of law, meant to be considered carrying the same weight; that such state is defined by its ability to tax subjects, and afford them protection as stated it its creating documents, and towards and for the interest of stated parties, and so on, and so on, as this can become a book, as a 164 bits notion would be.

Though the packed notions are used, they are used in name alone. Their names, or terms, do not excite in your mind all the correlated units of data. This is because human conscious consideration has a nature to it. This nature is often seen to be that of consciously being able to reference and hold at any given time 3-6 units of data. This is not to say that one can not memorize and recite the appearance of more units. This is where it becomes tricky. So when one can remember and recite the entirety of the Quran, this does not mean they are recalling and producing a sense of the units of data; they are not. They are simply parroting the arrangement of sounds. When they are then challenged to dig into the insight of the data set, many of them can not. They do not come to actually know what they are saying.

The data units you are conscious of are determined by the taxonomical relationship between the complex concept stated and the simple concepts it is composed of. When one can not break down the complex concept into its simple concepts, they were not in fact consciously aware of the full expression or data units of the concept. For example, as I keep saying concept, do you go on using it in a floating sense, or do you come consciously to recollect that it is the idea of a thing, which is that of abstraction, where generalizations are formed from the handling of a recept, or phantasm, and that such concept is filtered through Sense of Self, and Sense of Life, all via automatic process?

This was me taking the example term, and showing the bits of data that are wrapped within it. At every moment of use of any expression, the entirety of its components are being accessed by my conscious and awoke mind. So therefore, I do not have confusion, can not be stumped, or found not informed in the matters of my own mental holdings.

My bits of data apprehension and conscious use and recall are incalculable. When a Manu comes to the process of realization, they will need to be vital and push the human 3-6 bits data mind to that of consideration towards the minimum of 16 bits. This is to say, when one limits their expression to propositions, then the subject matter, even by itself, in first round, may be 16 bits of data, and they need to have a proficiency in being able to consciously and rapidly recall and make use of such data. Then there are the predicates, themselves simpler, but the connection to the subject matter may not be and require more thinking and processing.

Mind maps are a good way to see this in action, and prove to help with cultivating this sense of higher data accessibility; but the mind map is a tool. One needs to be able to do it with their recollect and apprehension alone, and this is practiced in dialectical engagements with others who process more data than you do, and can guide the process.

When this is done, or that is exercised, mental Ki begins to develop. The mental Ki is the wholeness, so this means one must first become proficient in the discipline of discourse, that is, its subject matters, and then exercised in digging into their mind the related variables and corollaries. The more they are called to do this, the more the mind begins to open up the means to do it better. This means it must become habituated and cultural. The mental Ki generated from this is necessary to expand into greater bits of data accessibility and apprehension.

Like that of muscle memory, the more and more a process is repeated, the greater the skill will be accessible in a state of automation.

Here is the really cool part.

Human uses metaphor; Manu realized uses Reason and definition, classification, categorization; Ratient uses algorithm. This means at some point in the mutation, what even had become habituated in Reasoning, among some, mutated a system in their offspring that no longer needed to work the habit into formation, but they were born with the habitual state of Reasoning, giving birth to the essence and algorithm of Ratiocination.

So then the mental process of this kind begins well past the 164 bits of conceptualization in the conscious sphere, and Ratiocination is automatic, as is advanced correlation and taxonomical construction.

Like how concept formation is automatic for humans and beyond, so then in Ratients becomes the auto-process of Ratiocination, the testing of the proposition, and the identification of potency and lack of potency in mental holdings, and their hierarchies.

This is to say that where a mental holding lacks potency, it will have a degree added to it, via color, number, or what have you, that lowers it in a hierarchy of consideration, and/or labels it unknown.

With this process of Ratiocination, then the unknown or low in potency becomes used automatically at a later experience or learning, when that encountered has correlation and/or resolution with the low potency classified, previous data stream. This then means the mind auto-resolves it, and increases its potency, if the data bits have been acquired. With this mental function, one does not come to affirm things that are not grounded in solid routes, but instead, will know to state the potency of a loose assumption, and/or leaning.

Humans, because of the 3-6 bits conscious data apprehension, will not know if their assertions are potent or not. They will instead feel confidence, and/or arrogance. Arrogance is an exaggeration in one's ability, and can either be found valid or false. Humans will accuse those who are confident and capable of arrogance very often, even if their target is proven to be as good as they are.

For example, I have written this chapter of this book, up until this point, in one single sitting without stopping or thinking. All of it has been the product of simply "flow" writing : no resources were needed, and/or active thinking has occurred. I have automated the entirety of this direction. A human can not do that, and therefore, when I say I have and can, they will be quick to think me arrogant, deceptive, a charlatan, and develop an aversion or desire to hate me.

This is the human way. Yet those who know of me and are near to me watch me do such things and listen to me do such things on a common base. The me is not the factor, the point is the mechanics, and I have to throw me in there with a want to help illuminate the mechanics and the desired test.

Ratiocination

By Law, what is meant is the Ratiocinative Accord, or that of the overall origin and nature, underlying "reality". In Buddhism, this is called the Dharma. Under human subversion and acquisition, the Dharma is often more synonymous with that of the teachings of the historical Buddha as they have been put forth not by a Buddha, but by the humans who claimed to have followed one.

No Buddha, or no Law seer, giver would ever claim that their teachings or their description are synonymous with the actual "Accord" itself. This is why, often, when the "Accord" is spoken of, it is stated that it is not the whole, and that the whole can not be rendered into symbolic or communicative form. This is true, with there being one primary attribute of the Accord that can in fact be rendered into communicative form, and it is the only one that should be, as it governs the entirety of the corporeal realm, that of bodies and form, as well as that of mind and consideration.

That attribute of the Accord is Ratiocination as an essence, not to be mistaken as Ratiocination as a codified methodology. The essence is the account and accord of identity, or that is, the overall nature of life to be a set of attributes and characteristics simply trying to do one thing, that is, become expressed. This is life as it is, as is the reality of corporeal things endowed with attributes, as "ALL" corporeal things are.

Therefore, in any species of Reasoning, this is inescapable, and it is supreme. What is not supreme is the "ALL" sense of reality, in all of its spectrum and realms. If there be more to it, in the sense of multiverse, or the sense of dimensional, or in the sense of after death, before birth, or what have you, these things DO NOT MATTER.

All of them are a mystery to any who have not, by some means, gained a greater proximity to their supposed truths. What is not a mystery in this realm is when one comes to learn of the supreme characteristic of reality as it pertains to their being, and that is Ratiocination. But though not a mystery in the evolved sense, it is unfathomable and unapproachable by humans, who are not able to be commanders of its essence, but instead are simply subjects thereto.

Throughout history, this primary characteristic, which can be learned and must be, by most, through degrees, comes to take on a sense of supernatural and divine appearance. This is because when one is of a nature to study it, and then has the devotion to do so, they come to have a command over their mind, and a direction that is far greater than any human display, that such power and influence become assumed by those not able to be drawn from a source other than humanly.

This is because the conditions that this has been explored under, of the past, were not suited to its nature, but predisposed to human nature. And therefore, any Manu having to come up out of the conditions of human had no other way to look upon this direction than from a human filter, until that conditioned filter would fade away under the exercise of the correlating faculty to this essence of Ratiocination, the Ratiocinative faculty, often called the Rational faculty. However, Reason and Rational are not terms to be seen as synonymous. For humans, rational and reason hold roles of mere servitude and justification. They are post-states, not pre, and primary states. Therefore, none should use the terms Ratiocination and Ratiocinative if they have not come to taste the bold flavor of its nature, but are simply of human conditioning. Those conditioned to be human will subvert and betray this terminology, just as they will of what I will come to provide to be considered.

And therefore, one should not become a mouthpiece and mimic of these ways, but simply send others to the sources I provide, and only can provide.

Ratiocination is divine, in the sense that it is the primary and only intellectually accessible characteristic of reality. Therefore, if there is a "God" of reality, it can be the only thing said about "God". All things then called reality, that which is, even if you stop believing, must conform to this essence and nature.

Human thought and reason do not need to conform to Ratiocination, but Manu thought and Reasoning do, and the mark of a Manu is in that they will "feel" propelled and compelled to do so, whereas the mark of a human will be that, "I do not see anything to that, or have any concern with that".

A human mind can not get the sense that there is a great command and power in Ratiocination, because a human mind does not see power and influence as a neutral force, or set of abilities subject to how they are wielded. Instead, because humans are innately slavers, power and influence, to them, are wicked expressions that they partake in, and "feel" shame, fear, guilt, and low self-esteem around.

Power is simply an ability, and on its own, an undefined ability. Meaning, one must say power of, power in, power over, and then fill in the blanks. Until this has been done, one can not determine the ethics of the power state.

"Power corrupts, and absolute power corrupts absolutely" is a poor quote, repeated by those not acquainted with power.

Power is neutral. The corrupted are attracted to power "over others", and the power aspect does not corrupt them : it gives ability to them to express their corruption, just as freedom will not be the cause of vice or virtue, but simply the absence of a force stopping what is there to become expressed. And therefore, those who are against themselves, when free, will be with vices, and those who are for themselves, when free, will be for virtue. Conditions either foster or suppress what is already there. When one conforms easily to conditions, then those conditions were likely more akin to their nature and proclivities. When one does not conform well, then the conditions were not akin to their own nature, and the conditions need to be changed, not the nature of the individual.

The ability to recognize the 3 different types of humans

The Buddha, by time he had become in submission to the Accord, would have known that he was born to be this, not that he conditioned himself or learned to be this.

This variable of birth is not supernatural. Humans are not below or meant to be this. Manu is not below or meant to be this. Quite simply, a Ratient is a mutant, where perhaps it is a product of cognitive evolution, a mutation, but it too can be a defect.

This is not known. All that can be deduced by the Ratient, the Buddha, is that a set of characteristics and attributes are innate to them, and they are aware, or awakened to them, and then that these characteristics are not displayed in other forms, but a different set is, a set able to be identified, because remnants of them are in the nature of the Ratient, or the Buddha, and therefore, can be looked upon with a certain cognitive freedom, moksha, and understood. But that which is awakened, in the sense of reality, is that which was provoked from and out of one's nature, as a super-additive, and not the product of deeds and effort.

If the Buddha did not know this, then he was not a Buddha, or a Ratient, he was a Manu who may have been elevated through learning and development to being a realized Manu, and therefore, never arrived at becoming obedient to the great Accord. He was, therefore, still with volition, and with this volition, he made the choice that all can be elevated to Manu, because as such, not being a Ratient, he, as a Manu realized, did not understand his own nature, and that of the nature of humans.

A Manu can certainly make this mistake, and Manu all throughout history have failed to recognize the difference between them and humans, falling to the assumption that humans simply are not sincere or trying to be awakened, and then "feel" the duty, obligation, and desire to awaken them. Only, the Manu is not awakened, when under this spell of "goodwill". Humans being provoked to be awakened to their nature, and then to the claim of the nature of reality is not goodwill, not compassion; it is cruel.

A Manu is able to become self-realized, and then able to come to taste the "winning stream" of Ratiocination, or that of the Dharma, but they will not embody it and become compelled to obey it. Manu will always have volition.

A human mimicking the whole of the process can be discovered, because as they take up the terms and leanings, you will see them doing so with the claim to serve others, that is, doing it for others. A Manu and a Ratient share that, in their natures, the whole process is self-serving in a virtuous sense. Meaning, as the marketplace has division in labor, crafts, and so on, so then does the Heavenly or monastic pursuit have division, collaboration, cooperation, and benefit. The Manu who become realized know that they are not serving others, nor are others serving them. They seek cooperation in kinship, not cooperation with other kinds.

Vespillo

An unrealized Manu is no Manu at all. One should never call themselves a Manu, if they are not Sovereign, that is, potent in command of self and conditions. They should never call themselves an unrealized Manu, because they have never proven they are Manu at all, till they are realized. Therefore, one who may think they are a Manu in captivity, and seeking to liberate, is called a Vespillo.

A Vespillo is Latin for "undertaker", or one who buries the dead. This is a metaphor for undertaking the investigation of Niō Zen, and that is, the discovery of one's own nature, and the nature of reality, and that of burying the dead, which is considered the unawakened and passive mind.

A Vespillo may be a human, or a Manu; they do not know. Both will benefit from coming to discover their nature, but humans who discover their nature will not be able to hold onto their understanding, if in human conditions. They will revert out of a sense of survival. This might be true too for a Manu. Manu who discover their nature may not be able to hold onto this understanding, if the conditions are human. But a Manu that becomes self-realized could never return to human conditions, no matter the cost.

This makes it a good place to be, because a human will never be at a point of no return, and therefore, will not suffer their learning. A Manu who can not return will not suffer. They will be where they need to be in mind and form, no matter the hardship (and it is, when humans control all, a hardship to be Manu). If they suffer in thinking they are at the point of no return, they are not Manu, and did not reach the point of no return. Instead, they are discordant in the human and Manu sense, and are likely a subversive, and need to be kept away from by sincere and accordant natured Vespillo.

Chapter 10

33 Propositions of Manu

1- All of that which is Manu comes out of and from that of being human, but not all humans are Manu.

2- That which is a matter of the discovery, the cultivation, the exercise, and the expression of one's own innate nature, essence, dispositions, and set of inclinations pertains to that of the eligibility of growth of a Manu, and not that of a human.

3- Manu self-realization unfolds towards that of an increase in self-potency, a potency used to develop in greater control, command, power, and influence over one's conditions.

4- Manu direction of development is not in accordance with that of Nature's Prime Directive (NPD), which is that driven by urges and impulses of a base nature to consume and sustain one's own life, so as to mate, procreate, and replicate the genetic makeup of one's being, and then disengage slowly from the competitive aspects of resource acquisition, cultivation, and sustainment for self.

5- Manu is an individual, not a group, nor a collective, and its primary interest is encoded in its being, its essence able to be discovered, and not a factor of condition, but identity.

6- Manu are born in captivity, first to that of likely human parents, and then to that of the extended human tribes, social networks, labor forces, and governing institutions of and for humans.

7- Manu does not innately know itself, but has the innate desire and impulse to do so, and must seek out systems of thought able to be used to decode their nature as a Manu, and their individual set of characteristics and attributes as they pertain to individualized inclinations and dispositions. Niō Zen provides this system for investigation and cultivation. In Niō Zen, there are seven disciplines of mind.

1. Ontology 2. Epistemology 3. Logic 4. Ethics 5. Aesthetics 6. Jurisprudence 7. War

8- Niō Zen is not the product of human nature or essence, is NOT the product of Manu nature or essence, but is the product of the nature and essence of a Ratient. A Ratient comes up out of and from that of the Manu, which comes up and out of that of the human, but NO Manu and NO human is a Ratient. A Ratient is that kind of being that innately, and via potent and talented drive, is increasing drive towards self-unfoldment in the Ratiocinative manner, without direction, stimulation, and mentorship provided by others. Ratiocination is innate to its essence and its nature.

9- Ratiocination is not present in humans, and can not be. Ratiocination is not innately realized in Manu. Manu experience and are attracted to the essence of Ratiocination, as it is present itself in mechanics, systems, methodologies, tactics, strategies, culture, institutions, decrees, symbols, and accordant expressions. The Manu does not come to access pure Ratiocination, only does it come to access the products of its being in expression, as fused with that of the freedom to be. A Manu, therefore, can not be a determining factor of the potency of a system and its correlation to that of Ratiocination. A Manu must be guided by either a system of a Ratient, or a Ratient itself.

10- Productions brought forth by a Ratient are not subject to translation, alteration, and/or simplification. It is meant to be left unaltered, and it is the responsibility of the investigating individual to conform to its quality of expression, not the other way around. The productions born out of the nature of a Ratient are inaccessible to a human, and informative and prescriptive for a Manu, yet very demanding and challenging.

11- A Vespillo is a term used for an individual who is undertaking an investigation via the Niō Zen system and methodology of Kenshō, into that of their own nature, dispositions, and/or inclinations, in order to determine if they are in fact a human or a Manu. No Vespillo is sound in mind and reason to assume by wish, want, desire, and attraction that they are indeed a Manu. Such a realization is in living action, living thought, and embodiment of the characteristics of a Manu, not wishful thinking. The investigation carried out by the Vespillo is methodical, Rational, incremental, and knowledge and understanding is gained by degree. One is not a Vespillo if they are not seeking proficiency and exercise in the methodology of Kenshō, as it is carried out in Niō Zen. A Vespillo is to avoid representing Niō Zen, realizing it is not a realized Manu and it has a greater chance of committing error of understanding and presentation, and therefore, is limited to sending any interested individual to only authorized primary sources.

12- Niō Zen is a dynamic system of investigation, definitions, taxons, and living, and is not fixed to any dogma, set of teachings, and/or the limits of the condition of the time knowledge and discoveries. Niō Zen, in being dynamic, must always be reevaluated by a Ratient, deliberated upon, and altered to be driven towards greater perfection, without any end state in mind.

13- Niō Zen is not a product for a Ratient, it is the production of a Ratient. Niō Zen is a preliminary and infantile system with Kenshō and Bodhi as its primaries, and acting as a prerequisite investigation and set of findings for an individual to engage in matters of Thee Quest. Thee Quest is the actual journey into living, Niō Zen is not. Niō Zen is not to be considered a system of development that is the final realization, but instead, must always be reminded to be the first investigation and the first act, that of acquiring the fundamental characteristics to begin the journey. It is not the journey. Those fundamental characteristics are as follows:

Discovery, cultivation, exercise, and expression of one's innate nature and disposition as a Manu;
Discovery, cultivation, exercise and development in the disciplines of mind and character, as they pertain to Manu;
As result of the first two, the development of individualized self-discipline, control, command, power and influence over one's conditions, becoming a Sovereign, endowed with the characteristics of vitality, valor, vigor, virtue, veracity, and vigilance. After such a character has been developed, one then presents themselves among other Sovereigns, and seeks to engage Thee Quest, forming the Order thereof.

14- Niō Zen is arranged in relationship to the aesthetics of Japanese stylized Buddhism, sharing in its terminology, symbols, and expressions, only in that of aesthetics, and not in essence, conformity, and rigidity. Niō Zen is not a Japanese system, in truth, nor is it a Buddhist system, in truth, only in appearances and in flavor does it have common association.

15- Buddhism is not the product of a Buddha. That is to say, there may have, or may have NOT been a Buddha at the start of the Buddhistic tradition. What remains that is subject to investigation is Buddhism, and it is the product of humans taking captive that of the notion of Bodhi, as it pertains to a being not of like nature to it. Humans then took this system of investigation, perhaps born out of a Buddha, and conformed it to their nature, which is base, emotional, and accordant to Nature's Prime Directive. As a result of the Buddhist monastic lifestyle, it is mostly defected humans that would come to seek it out, and its disposition would be brought into accord with theirs. A Buddha is not and can not be a human. Only a Manu can be a Buddha, if and only if it has been guided by the works of the Ratient. A Ratient can be said to be that kind of Buddha that is self-attained, and a Manu, that kind of Buddha that is guided to self-realization and achieves its objectives. A Buddha is the infant that begins Thee Quest, not the master or commander in Thee Quest. Humans worship the Buddha sense, as they have converted into all loving, kind, and compassionate mommy, to which all humans are always looking for.

16- Niō Zen is not a system of pacifism. Niō Zen declares that life is inherently war, and this is the meaning of Niō Zen's use of the Buddhistic term duhkha. Duhkha does not mean suffering, as it is often translated to mean. It means strife, hardship, struggle, displeasure, discomfort, insatiability, conflict, and adversity, all surmised in the single term war. In Niō Zen, the Vespillo is engaged in self-realization while in a captivity, proven and demonstrable by Reason. Therefore, a Vespillo will inherently "feel" or "sense" this state of war, as it has always been apparent. Therefore, the development follows war metaphors, war sense, physical preparation for war, and that of developing all of the natural faculties to attain a strategic sense of war, and therefore of life. To become a Sovereign implies one was once a subject of others. To be the subject of others is inherently a part of war. The need to be liberated is in all Manu essenced. One who would come to assume they are a Manu, as a Vespillo, yet deny this inherent aspect of life, that of duhkha, is then not a Manu to be realized, but a human to remain ignorant of their condition. This is the first declared condition of Niō Zen.

17- ALL humans are SLAVERS, ALL HUMANS. Manu is born into captivity, and is essenced towards liberty.

18- Manu and humans can not share the same values, and therefore, can not share the same social course, and thus, need to be separated. A Manu essenced would understand this, but humans, who are all slavers, are impulsed by their cravings of access and acceptance to use force and/or coercion to bring all into the conformity of their interest, and therefore, they resist with criminal intent and actions that of self-governing entities, seeking to be left to their own and not subject to their dictates and ways.

19- Human systems are inclusive, and in order to be so, embrace mediocrity, not excellence, and therefore, are deprived of actual substance. Niō Zen is exclusive, in that it is a system fashioned for Manu essenced, not humans. This does not make it against humans, this does not make it oppositional. It is for Manu, not humans, and therefore, it is designed in Ratiocination to act as a filter, to ensure that humans do not, through that of deception, misdirection, guile, and smoke screen, infiltrate its path and do as humans always do : force it to conform to their nature. NO HUMANS ALLOWED.

20- Bodhi is the central core value of Niō Zen. Bodhi needs to be liberated from Buddhism. Niō Zen does just that. Bodhi is that of investigating, discovering, cultivating, exercising, and expressing one's own nature and innate disposition towards that of the discovery of the "nature of reality". Humans can not discover the nature of reality; Manu can. Bodhi, as a Buddhistic term that means to awaken, means just that : to awaken to one's own nature, and then to the nature of reality and the Dharma, or accordant and Ratiocinative law of being.

21- Dharma, in Niō Zen, is not the teachings of "the Buddha". Dharma is the supreme Ratiocinative attribute of existence. That which is beyond the corporeal realm, the realm of bodies, is not of interest in Niō Zen. Niō Zen affirms that reality may have greater depths to it than can be deduced through the use of the senses and the Reasoning faculties, however, the elements of reality, before any and all individuals, are corporeal, and the corporeal realm leads, through Reasoning, to the identification of one primary characteristic of the underlying reality of all phenomena, that of Ratiocination. Fixed is that ALL individuals are embodied. As they are embodied, they are in a biological and chemical machine that has sense ability. Because of this and the corporeality aspect of this element of reality, all, in Reason, is subject to discernment. There is the "sense" of wholeness, and this matters. But the "whole" can not be spoken of, and can not be represented, though it can be grasped with another faculty. Embodied beings, in this realm, are subject to the discerning nature of reality in that the parts can be conceived of as individual units, though they can never be, in fact, in reality, individual units, as they form the whole, interconnected. Therefore, there is a Dharma in regard to the whole, and there is a Dharma as it can be expressed in regard to the parts. Niō Zen expresses the Dharma of the parts and that subject to discernment, and The Order of Thee Quest is concerned with the "whole", or the Tao. One can not come to grasp the "whole", or the Tao, without first coming to understand the parts, and the sense of corporeal identity and essence. Dharma, therefore, begins with the law of identity, or essence, then that of the law of expression of identity, and that of the law of condition and adaptability.

22- Niō Zen does not have the English sense of compassion as a virtue. Karuna, in Niō Zen, is not compassion, as English writers have called it. It is the Manu essenced "moral" sense that when one has become Manu realized, they are overwhelmed with the great interest to liberate and facilitate the self-realization of other Manu, bringing them out of captivity and into moksha, or liberty of Bodhi. Karuna is that of having first attained self-realization as a Manu, and then seeking this to be the same for other Manu, not humans. Duhkha is the primary ingredient of karuna, in that it is seeking to be resolved in others by those having already resolved it themselves. In essence, one must have entered the "winning stream" of the Manu, having become Sovereign, and then they are with the great interest to get others to the same. This is not an interest or a desire to alleviate suffering. That is a human sense of their own life, and the life of others. Compassion is a social tactic used by humans to win each other over, and to get the suffering one to serve an interest of the counseling one. It is not a virtue in Niō Zen, it is a human vice.

23- The three primary virtues of a realized Manu, in Niō Zen, are not, as is stated in Buddhism, of simply power, wisdom, and compassion. These are humans sense matters, and they are corrupted and contrary to the Manu essence. The three primary virtues of the Manu are :

Self-realization moved to expression, developed into control, command, power, and Sovereignty of self, therefore : Sovereignty.
That of in knowing one's self, the Sovereign acts through courage in the face of adversity, and seeks to sustain and direct their freedom of expression, no matter the cost, a greater and potent virtue : that of wisdom.
In having attained in one's own course of investigation, discovery, embodiment of that of Sovereignty, and that of right knowledge and the courage to act in accordance with it in the face of adversity, such imbues one with a great desire to see this into social extension, with others being assisted and guided to attain in the same, so as to begin the social bases of The Order of Thee Quest : this being karuna.

Summed up : Sovereignty, virtue in action, no matter the cost, and a great social desire to liberate others of Manu essence to self-realization and to their own Sovereignty.

These are the three primary virtues of a realized Manu. A Vespillo discovers if these are in accord with their innate inclinations through developing the mental and bodily tools of attaining chronologically these traits.

24- Niō Zen stands in contrast and against any system of thought where coercion, compulsion, subjugation, enslavement, cruelty, and psychological manipulation to conformity are its characteristics. All present social human orders, ALL have these characteristics. Therefore, Niō Zen morally judges human systems to be slaver systems, by degrees of difference, and not in alliance with Niō Zen ethics. Human subjugation of humans is by natural decree of Nature's Prime Directive. Humans are slavers. Therefore, this judgment is not in regard to human on human treatment. It is from and of the direction of Manu, and human acts of aggression and subjugation thereof.

25- Therefore, born out of the proposition of the 24th, Niō Zen aims to establish social networks of liberation philosophy, both in cyber space and in the physical realm of proximity. These social networks will be under the command of a Ratient, and Vespillo will form the core. The objective is to measure individual Vespillo by degree of their investigation, and develop a hierarchy of mentorship and support for others towards this objective. This is consistent with the stated virtue of karuna. Vespillo need a liberty to engage in the investigation of Niō Zen. All social networks and activities of Niō Zen are experimental, subject to change and embetterment towards the aim of facilitation.

26- Niō Zen is a religion and can be counted among the world religion of Buddhism, for categorical sense, but should not be seen as such by Vespillo and realized Manu. The category of Buddhism, and then seeing Niō Zen as a sub-group of Zen Buddhism is for the use of communicating with humans, and not each other. Buddhism is a human system of a corruption of the notion of Bodhi, and Niō Zen is not in accord with human Buddhism, though it is in accord with Bodhi, as it pertains to, perhaps, that of the originating force behind Buddhism, long forgotten, lost, or erased by intention. By religion, what is meant is that Bodhi, as a primary value, is sacred. Religion means that of the sacred. It has, by humans, been falsely associated with that of Gods and worships, because humans, as slavers, are made to worship their likeness in others, from birth, as their parents, especially their human mother, demand in action a worship and servitude to their inner emotional needs and Sense of Self. What is sacred, in Niō Zen, is the unfoldment of the essence of Manu in the individual, its liberty to then be expressed, and that of the individual Sovereignty born out of their nature. As a prerequisite development, the goal, the objective is to commence in The Order of Thee Quest, which is where the matter of divine status of self becomes realized. Therefore, the most divine essence realized in Niō Zen is that of Ratiocination, and thus, the Rational faculty and its discovery, development, exercise, and expression is the highest degree of sacred acts and thoughts. The Vespillo and the realized Manu, who rise in the investigation and set in it, are engaged in religious acts in ALL they do, not on any given certain day. Consequently, in Niō Zen, one's very existence becomes religious, and this, the human usurpers can not conceive of and believe in with sincerity. Niō Zen does not serve the interest of addressing the matter of a "higher" being that may or may not be, in the essence of the "whole". This may perhaps be a factor in The Order of Thee Quest, or might not be. But it is certainly not a matter of Niō Zen. If one has an innate sense called upon, inside them, to a consideration of a God or Gods, an almighty, and an ever so all powerful sense of awe and grandness, then this is a personal matter, and in Niō Zen it is seen as a thing of beauty and wonder, not a thing to be despised. This does not mean Niō Zen embraces other and all religions. It does not. It embraces, as a primary, Ratiocination, and where any system of thought is against or subverts this divine faculty, Niō Zen rejects and discards it. One can not reject this divine faculty and call themselves a Vespillo, and most certainly not a realized Manu.

27- Manu essence is highly uncommon. Numerically, it may either be long gone, present in a small few, and with a slight unlikely possibility, more present than can be assumed. Manu essence has a far greater chance of being in males out of the human sort, not in females. A numeric sense would be the Niō Zen ratio of 80/20, in this sense. However, Manu essenced females, when they do appear and hear the call to rise into their essence, have a far greater potency in their advancement than male sorts finding to be Manu essenced. This being the case, Niō Zen does not have, as attributes or characteristics, that most common to the female sense, but far more common to the male sense. This can not be said of Buddhism. Buddhism, as a human product, serves female interest, though the Buddha—or the one he was modeled off of—did not, and was not female-oriented. This is a later alteration of Buddhism, as it became further controlled by humans who are feminocentric in ALL, other than in their grunting of higher thought senses. When there is a presence of female Vespillo, they have the odd chance of likely outnumbering the male Vespillo. This is because there has developed a rise in female liberation, and an exceedingly aggressive rise in the emasculation of males, at the hands of humans, be them human males or Manu essenced males in captivity. Female Vespillo tend to outperform male Vespillo. Manu is neither male nor female, but the assertion is Manu comes through humans, and like human young, does not know how to have power over their condition, and therefore, their sense of power becomes stunted and subversive. This is the feminine sense of power. Then as they mature and gain freedom, this would naturally, if not domesticated, lead to self-development and maturation towards power. In the human social orders, humans lock up and serve the female interest to the point of physically weakening the sex. Therefore, females, historically, among humans, remained young and childlike, with power being of a manipulative and covert nature, versus the expectation of the male to be mature, responsible, upfront, and overt. The Manu essenced must be elevated through their sense of power under both of these conditions : latent, unrealized power, and then potent, controlled, and well-developed power schemes. This then means no matter male or female as a Vespillo, with the possibility of being essenced in Manu, both are expected to follow in the same natural route. That both male and female begin in the feminine and mature into the masculine, having them a proficiency in both, but resting in the power and vitality of the masculine.

28- Domestication is feminine in disposition and is a threat to the well-being of body and mind of the Manu essenced yet to be realized, be them male or female in sex. Domestication is also the cause of human suffering in the realm of their emotional body, Sense of Self, and Sense of Life. Deprogramming domesticated aspects of one's self is essential to self-realization as a Manu. One must, in essence, learn to become wild and vital in such wielding.

29- Niō Zen rejects the notion of reincarnation and karmic influence. Niō Zen does not reject or negate the intellectual sense of "transmigration of the soul", or the "immortality of the soul". Meaning, one's present life being a factor of past lives, outside the sense of biological conditioning and breeding of one's ancestors, is a farce, as well as a tool used by human governing forces to subjugate and maintain a social order of humility, shame, and misery. No Buddha, that is, no realized Manu or Ratient would have ever taught karma of past lives establishing the tempo of present living. This is absurd. Reincarnation in the human Buddhist sense impacts all. It is not considered a power, an ability, or a measurement of potency in one. It is considered a natural all occurring phenomenon and explanation of the afterlife. This, Niō Zen rejects. If there is a possibility of transmigrating recollect, and one can come to recall such in present form, then it would need to be grounded in the sense of how recollect works, in the presence. That one would need to be with a greater and more potent mind than that of the average. Most do not recall well in present form. Their recollects, like their mind, in general, is often more impotent than not. Therefore, transmigration of the recollect, and/or intellect, would need to imply some having past attainment in unifying a self of some sort, that was a matter of the "whole", and not the rules of corporeality. Therefore, since Niō Zen is concerned not in matters of the whole, such being the realm of The Order of Thee Quest, it does not concern itself with offering a solution to the mental curiosities of past lives, and/or that of what happens after death. By relation to The Order of Thee Quest, there is the ultimate need to profess in the "immortality of the soul", but no more. Defining what the soul is and seeking to explain such is not within the realm of Niō Zen. In Niō Zen, a metaphorical tool and well-defined notion of the soul is in that of the expression SOL, or Sense of Life, as it is the combination of the Sense of Self and Sense of Life, seen chronologically as a determining factor in conceptual understanding and proximity of accord to ultimate reality. If there is a hidden tech of this SOL, being able to transmigrate from one host to another, that tech would need to be subject to the interest of only those having arrived at some approximate means of clarity and ability, and therefore, the need to prepare. Hardly should this ever be the nature of discourse, when they who are the subject of said discourse are still trying to simply control their cravings, discover their essence, and become Sovereign. If you are not a Manu realized, a Sovereign, you should not be concerned with death, past lives, and immortality of the soul, for you are not potent enough for any of that to matter. This is the problem with human invention and fancy, it ignores chronological development by degree in potency, and just skips right to the fancy of the mind to grunt out supernatural senses of life, thus loosing sincerity every step of the way. Them whom would turn to the fancy and the spectacular, and have no control and command over the every moment aspects of living, will not be sincere in any sense of development. They will simply be charlatans, grunting about spectacles in order to entice others into the revelation of their banalities, once familiar.

30- Niō Zen and its expressions, practices, and cultivation are not subject to the evaluation of human reasoning and nature. Vespillo are not to debate, defend, nor propagate Niō Zen, but instead, leave such matters for either that of a realized Manu or a Ratient, with the highest preference in being that of the Ratient, to whom such a product has been systematized under the authority thereof. All Vespillo are subject to challenges by other Vespillo, on the grounds of sincerity and demonstrable sense of investigation and findings. All Vespillo are responsible to challenge and test each other, call each other out, and demand accuracy in expression and conduct, not only as a means to elevate the one being challenged, but to practice the proficiency of one's self in their development. The status of Vespillo, and so being named, is not self-determined; it is a determination by degree and attainment of a set of characteristics becoming embodied.

0. To no degree, that of the 0 place, is the term Vespillo as it pertains to all and any seeking to investigate their own nature via the Niō Zen methodology. This can be challenged by any, and one who is not believed to be engaged in the methodology should be labeled and known as insincere. One is not Vespillo because they are reading Niō Zen literature. This would be a false understanding. The 0 place Vespillo begins when a single action or practice of Kenshō has been applied on a habitual level of potency. If this is not present, they are not a Vespillo.

1. In the first degree, a Vespillo is one who turns first to the investigation into the cravings of their form. The cravings are in the realm of consumption and expression. Cravings are innate to the animal human aspect of the Vespillo. Sexual cravings, in the males, are often highest, followed then by, depending on the potency of the individual, that of cravings of consumption that cause the mind to wander and loosen, and the body to effeminize. Therefore, the first act of a Vespillo is to take hold of their beast, their form, their animal. It is not their animal if they can not take hold of it. Instead, it would mean their mind belongs to the animal, and thus, they are human, and this they need to realize.

The Vespillo does this by abstaining, in the first place, from all forms of consumption and use of substances and/or foods that reduce their potency, lead them into physical discordance, and take away their mind's ability to engage in Niō Zen methodology. This means abstaining from recreational drugs of the common sort, of marijuana, alcohol, cocaine, crack, opioids, and the processed foods of complexity that effeminize the form. The key, here, is not the sense of morality or the sense of legal status of such things. This issue, here, is the effeminization and disempowerment of the physical animal form. Too can be added that of vitality sapping sources of stimulation. Stimulants are not the problem; often, it is the source that is. Such can be said about caffeine, as it is considered a drug. However, it does not impede the mind, it stimulates it, and it does not bring the form to effeminacy, but can be used to do the opposite. Nevertheless, the coffee vessel of caffeine saps the form of its vitality, creates strong stains and odors that alert the mind to vulnerability by detection, and the user becomes massively dependent, and thus subjugated to the delivery source. This is the means to measure. Dependency means the need to abstain; effeminization means the need to abstain; distraction and reduction in mental and physical potency and vitality means the need to abstain.

2. In the second degree is the Vespillo who has come to stabilize physical health through abstinence in the first degree. This says what one does not do, though not what one does do. That begins in the third degree. In the first and the second, this is about removing vices. In the second, the vices, not for humans, but for Manu essenced, is in the subjugation of males by Nature's Prime Directive to fornicate for that of replication. Buddhism would promote abstinence or celibacy. This is not the case in Niō Zen.

In Niō Zen, for the male elements, the sexual sense is in semen retention. What this means is a Vespillo, in the second degree, abstains from that of offering up and ejaculating the human semen, either into nowhere, into a female, or into a male. This, however, does not pertain to the female Vespillo, and such retention, that is, the orgasm, would be bad for their health.

Ejaculation weakens males of the human sort, and/or that of the Manu essenced yet to be realized. Semen retention, on the other hand, strengthens males by being recycled back into the body within two weeks of retention, and causing an increase in testosterone by what has been said to be in the 47 percent range of increase. This is one element of potency. It is also another way, a knowledgeable way of hacking Nature's Prime Directive, this is to say, taking command. NPD will determine, in semen retention, that the male is failing to attract a mate. It will then feed the right chemicals and provocations into the human physical form to try to increase its potency and attractiveness. When it does this, the commanding male will have a sense of vitality, strength, and development that can then be spent not towards NPD, or Nature's Prime Directive, but towards that of self-realization. Therefore, if a male still engages in sexual enticement and interaction, but retains the semen, he will have stimulated in him a greater sense of vitality. Too, comes that of control. If and when one can not practice semen retention, but the act of sex causes them to ejaculate no matter what, then they are human and need to act accordingly. However, and this could take time, by engaging in sexual activity and choosing and being able to retain habitually, one begins to master the most aggressive human craving there is : sexual appetite, which defines 90 percent of human behavior, with the last ten being mere consumption and that of being a heterotroth. For this reason, the second degree of the Vespillo is where matters of sexual cravings receive high attention. This too serves in being quick to separate those males of insincerity from those of actual sincerity. If you can not command sexual cravings, then you are a human, and as such, are servile to female interest, and a subject, and can never be a Sovereign. This makes it clear that no interest should be taken in trying to liberate him whom is subject to this craving.

Therefore, in Niō Zen, the position stated is that the males should cease masturbating immediately. This craving stimulated by human society is one of the primary and ultimate means that keeps one in captivity and worshiping female interest via NPD. This is natural if human, and humans should not be concerned with this. Human fighters can benefit from this, as they have for a long time, but it will not be for the same reason. If one is bridging to the second degree and they diddle themselves and stimulate the sense of sexuality, they should try to keep their mind focused on seeing the form before them, and asking the question about what impact it is having on them. This said, they should not ejaculate, but only see what happens if they stimulate, gain the excited levels of energy, and then redirect. It is known that when males ejaculate, they feel a sense of depression. If this is common practice, they will not know it. But if you retain the semen and abstain, and do so for a few months, and then ejaculate, you will experience a clear picture of this state of depression right afterwards. This is the power of abstaining from ejaculation, as a test. It will show you what the difference is only when you have contrast. On the other side of this factor and sexual craving, if one can not command this aspect of their physical being, it then likely means they are not in command or aware of how or what they are being enticed to. This means they are likely either serving female interest as a servile male, or they are engaged in the sexual acts and ejaculation for that of their own sense of impotence and need of acceptance and/or validation. Either way this can be looked at, it becomes a display of lack of potency, in the sense of power and control over one's cravings and/or emotional body and needs. Humans do not have this potency and should not mess with it. In Niō Zen, it is not a moral issue of masturbation and sex. It is all a factor of potency, power, and command, and that of either the animal being the thing in charge, or the Manu or mind being the commander. One who has made it to Vespillo in the first degree and rests there should not bother to engage others past the second and well into the third. The ones in the third degree of development will more than likely call you out as servile and not even a Vespillo. This will be true in the sense that the zero and the first are bridge degrees meant to be investigated over time, but a short time, coming to that of the third to truly be a Vespillo in name and sense.

Most will find out in attempts at the second, or no concern for the second, that they are human. This means exactly that. Unfortunately, this is only a quick lesson for males. For females, there is no comparable clear test. With females, a more complex test can exist in this second degree, and it is about do they need or get a male to ejaculate, and do they have a male serving their interest who is simply human, or are they looking for commanders? If the male is human, and the female is a Vespillo, then there is a bit of a clue. A female of Manu essence does not get human males to serve her interest, and instead will be, by degree of quality, looking at them as mere animals not deserving access to her form. So then a female Vespillo is given a more complex challenge, in this sense, that some could say leads to herself pleasing herself in the physical and sexual realm. However, this need to do so is still the sexual craving, and perhaps, though there is not the added benefit of increase in testosterone on retaining, there may be the added benefit of a charged libido, leading to energy for the third degree of uniting physical strength and endurance with mental strength and endurance. This is Ki. At the present time of writing this, the female aspect of sexuality is not entirely developed. In essence, in the realm of the Vespillo, if they are in the third degree, they will not be engaged in sexual activities with their hand or that of a mate that is simply an animal that has enticed them through the cravings or that of emotional sense of validation. A Vespillo, in the third, would deny creatures access to them, unless those beings are themselves in pursuit of potency in their being. This becomes complex. And because of this, the third degree often leads to a reduction in sexual expression, by lack of comparable mates, and that of commanding one's self out of getting cravings fixed, no matter the means. This is the case for humans. Humans do not care if they have sex with their hands or a low quality mate. The human nature is to get their fix and settle the craving, then repeat. Because of this, humans will always be servile, dominating each other. The sexual cravings are the most subjugating cravings out of all of them.

Taoism carries over with some of these knowledgeable ways of sexual energy. Sexual energy is amazing. Sexual subjugation under non-discriminatory craving is not. The Vespillo has to discover the difference, and how they are directed. In Buddhism, the Buddha may have suggested that in the absence of such discernment, the monks become celibate and avoid all sexual enticement. This is not the case in Niō Zen. One does not discover their nature through avoidance. If a monk is being enticed, then he needs to prove his command, and either engage or not be enticed. But that he is enticed would mean he never learned this about himself. He was most likely human, all along, he just was not of a potency that human females had a preference for. So he became a monk. Or he was defected in another manner of sorts. If this test in self-knowledge existed in the Buddha's mind, which I know it did, but was passed on into the social order, there would not be 520 million Buddhists today, there would be probably less than 300. A reader will not be used to this way of talking from the sense of Buddhism, but they must be reminded that Buddha had the males becoming monks, separating from society, and celibate, so much as to even govern the world of the monk to avoid enticement. This has to have an awakened reason, if you believe in the Buddha and his awakened state. I am giving the reasons, even if he did not. And those not liking them, yet calling themselves Buddhists, would need to resolve this issue in Buddhism. Buddhism directs males to that of seeing a life to be lived outside of the subjugation brought about by the craving of a female in the male's life, sexually, or even in presence. This is explicit in Buddhism, in its early stages, and rather ignored now, with 520 million followers. I will be guiding on these matters, with accurate language and without sugar coating. This will offend humans, and I will not care.

3. The third degree, after that of the two abstaining degrees, is not about abstaining, but cultivating. In this degree, the Vespillo seeks to cultivate, exercise, and develop a physical form that is suited for unarmed and armed conflict, endurance, and primal nomadic effective movement and endurance. In the realm of the mind, in this degree, they would have already commenced in the realization that everything in life has a system for decision making, and that the tactics are fashioned by the strategy, and the strategy, by the nature of the being. And all in one's life falls under the need of a strategy and set of tactics. The Vespillo, in the third, is not defined by what they do not do, they are defined by what they do, do. And they can not do this do if they have not settled the matters of the first and second degree. They can go through the motions, but they will not be sincere or potent. This is because the third degree is the degree of the strategist, the commander, not the subject. This is essential to understand, and will be given complex treatment in treatise of depth.

No other degree is needed to be expressed to the public. There are 33 degrees of development in that of the Vespillo investigation into and out of Kenshō. But when one has yet to rise potently through the three first degrees, they have no reason to access or have known to them what follows. Here, then, is the focus.

31- Realized Manu and that of Ratients are not to govern, nor seek an influence over the course of human living. In Niō Zen, this is the realization that Manu essenced partially realized in expression, throughout human history, has been a major contribution to human domestication. Humans living domesticated are not living according to their nature, and they are unexpressed and discordant. Manu who do not know they are Manu have risen among humans, and have given them systems based on Manu nature, and then the expectation to conform and realize, to which they can not. Humans of the conquest degree then turned to exploit these systems, as through translation, these systems offered better mechanics at subjugating other humans, as ALL humans seek to do. Manu essenced are not responsible for the use of these realized mechanics and knowledge, and most of this is the occurrence brought on from that of ignorance. And so then a part of Niō Zen is to address this matter. Manu, especially realized, need to see what harm can and will be done to humans, when humans are expected to abide by the ways developed from the nature of Ratient and that of Manu. This is a part of karuna. In the realm of Niō Zen jurisprudence, this matter will receive a great deal of revelations.

32- Niō Zen, unlike human Buddhism, does not forsake the Rational faculty and analytical thought, and neither did the Buddha, but instead, elevates such to being of extreme importance on the road to Sovereignty. Reductionist science and academic white coats are not good examples of analytical thought, though they are useful to humans in this arena. A Vespillo must learn to be cautious when hearing, science says this and that, realizing, no, a white coat may have said this and that, and more often than not, their findings will be the product of facts fused with their Sense of Life, often dictated by human institutions. Niō Zen, as it will be introduced and made available as a system for Vespillo, tries to make use of the scientific and/or Baconian method, as a means of demonstration, but is not limited to it. In the sense that the esoteric sciences are reductive, and Niō Zen gives primacy to that of the esoteric sciences as they have been explored in The Order of Thee Quest.

33- Niō Zen is simple, but actionary, and chronologically rich. Therefore, it is only accessible to those of a compatible nature or disposition. Because Niō Zen does not serve human interest, it will be a target, if it becomes known, of human contempt and subterfuge. On that account, it is best for aspiring Vespillo to don a cloak of anonymity, and/or to conceal their investigation until they have found themselves around those of like-minded and essence beings. Humans are persecutors and slavers. They will seek to destroy that which is in the interest of another kind of being, especially a kind of being that could be seen as able to compete. Humans target competition for extinction. Life is innately a competition over resources, power, and influence. Those who deny this are either doing so while loosing, or winning and not wanting others to know why. Niō Zen will be, by the nature of Manu essenced, controversial and seemingly antithetical to the way of the subjugated masses. Sovereignty is a threat to rulers and oppressors. And if one tries to find where an individual is indeed Sovereign, they will find that this is nowhere. Ergo, humans are slavers and subjugators, all of them.

On this page

Chapter 9

About the nature of Manu

"All Manu are too humans, but not all humans are Manu."
-VOLT

The origin of Manu

Domestication of animals was a Manu innovation.

Manu was the cause, the root of "civilization", or that is, any Reasoned settlement.

Ancient civilizations of Manu

Atavism

Female and male Manu characteristics

The human conditioned Manu

The 7 disciplines of mind and their order

The importance of sincerity, valor, vitality, veracity, courage, vigor, and primal strength

Aggressivity and vitality, the key to develop mental Ki and mutation

Ratiocination

The ability to recognize the 3 different types of humans

Vespillo

Chapter 10

33 Propositions of Manu

The End

On this page

Chapter 9

About the nature of Manu

"All Manu are too humans, but not all humans are Manu." -VOLT

The origin of Manu

Domestication of animals was a Manu innovation.

Manu was the cause, the root of "civilization", or that is, any Reasoned settlement.

Ancient civilizations of Manu

Atavism

Female and male Manu characteristics

The human conditioned Manu

The 7 disciplines of mind and their order

The importance of sincerity, valor, vitality, veracity, courage, vigor, and primal strength

Aggressivity and vitality, the key to develop mental Ki and mutation

Ratiocination

The ability to recognize the 3 different types of humans

Vespillo

Chapter 10

33 Propositions of Manu

The End

"All Manu are too humans, but not all humans are Manu."
-VOLT