by Max Barry

Latest Forum Topics

Advertisement

The Republic of
Civil Rights Lovefest

Overview Factbook Policies People Government Economy Rank Trend Cards

1

Palmaism

Palman Religion


In Palmaism, everything is a process. Humans are unable to actually and really control the physical processes of the person or self, with the origin of existential being and conscious volition dependent and impermanent. A state of ataraxia (equanimity, tranquility or imperturbability, a liberty in responsibility from anxiety, dissatisfaction, discontent, problems, and disturbances) is necessary for eudaimonia (good spirit, well-being, felicity, fortune or pleasure). Pleasure is the conscious and dialectical absence of physical (mental and corporal) dolorous pain and sufferance. This learned lore was influenced by the philosophy of Pyrrho who studied and learnt with the sages and priests of Persia and India as he accompanied Alexander the Great in his military campaign, imperial syncretism and cultural diffusion. The result was the fusion of Greco-Buddhism. The Buddhist philosophy (of the Buddha, or Sanskrit for "enlightened, intelligent, conscious, wise, awake") and Mazda (Zoroastrian genius and intelligence, with amesha spenta as the divine entities, or divinities and emanations, of eternal fire and flame) Pyrrho encountered on his exploration inspired him. In its agnosticism, a sceptical and intellectual epoche (suspension of judgement, discernment, assent and consent), dogma or doxai (opinions, propositions, affirmations, assertions, expectations, declarations and theories that are not evident) is an obstacle to eudaimonia (similar to the Stoic apatheia). Its tropes or modes of epistemology were dubious of the validity of induction with its apparent absence of logical justification in generalisation, presupposition, and a probable (not certain) conclusion (inference) of empirical observations (experience). Problems of doubt proposed by the Pyrrhonist sceptic philosopher Agrippa included reciprocal circularity and infinite regression (diallelus). Others included the relativity of representation in verity or falsity, the proposition or affirmation of a hypothesis or supposition without demonstration (veritable or fallible justification, or verification or falsification), and the difference (dissimilarity, diversity or deformity) of opinion. The objective was to be with adoxastoi (no views), aklineis (no inclinations), and akradantoi (no influences). Pyrrhonism used aporia ("impassability, uncertainty, undecidability, perplexity, complexity, difficulty, doubt, ellipse", which Derrida used to demonstrate deconstruction of structure in heterogeneous variety, plurality, diversity and multiplicity) to induce ataraxia. In the epistemology of Pyrrho and Sextus (symbolised by a balance), cognisance is limited to the phantasms of perception and its sensory experience of images or information of verisimilitude (appearance, impression, representation, and approximation of reality). Its fallibilism maintains incomprehensibility, or the impossibility of comprehension or conception of all things. The verity of reality in Pyrrhonism is either absolute (ultimate) or conventional (provisional). Used in action and decision, the sense of phenomena with dependent origination is relative and empirical or imaginary and illusionary. Phenomena (the plural of phenomenon), being the sensation, perception or observation of fact, are distinct in relation and contrast with noumenon (the plural of noumena), being the conception, recognition and abstraction of an object by a subject. They are Pyrrhonist forms of experience (appearance) and cognisance (conscience), each suspect as delusion. The Pyrrhonist pragmata (facts, practices, questions or affairs) of adiaphora (not different or differentiable), astathmeta (not stable or measurable) and anepikrita (not fixed or decidable) correspond to the Buddhist marks (signs or characteristics) of existence: anatman (not permanent psyche), duhkha (dolour or sufferance, and no pleasure or satisfaction), and anitya (impermanence). These inspired the aesthetic paradigm for beauty in the material universe (i.e., the design of artists, poets and musicians) with the acceptation and contemplation of solitude (transience, impermanence, absence, sufferance, desolation, imperfection and incompletion) in the flux of existence.

In Sanskrit, the term Mahayana is a synonym of Bodhisattvayana, which refers to a sattva (living being, a conscious and sentient person) who has generated a psyche of bodhicitta in bodhi ("illumination") to become a Buddha. One cultivates the virtues (mental dispositions and emotions or vihara of the divine brahma, which are illimitable, immeasurable and infinite) with the practice of maitri (benevolence and amity as the affection of good and love), karuna (compassion), mudita (joy of sympathy and empathy), and upeksha (serenity and equanimity). The bodhisattva Avalokiteshvara (literally ava- for "nether, not up", lokita as the past participle, not simple, of the verb lok for "to notice, observe", and ishvara for "sovereign, master" in the world of existence or loka) was identified with the Hindu Shiva or Vishnu. He resided on the mount Potalaka or Pothikai (related to the Tamil Dravidian nominal word for "hand" or "place" and the name of a commercial port, city and harbour founded by Hellenistic and Alexandria Yavana, or the Indic Aryan Sanskrit transliteration of "Ionian" (from Prakrit Yona and Ἴων or Íōn) as a comparable term to the Persian Yauna, Babylonian Yaman and Hebrew Yawan for the principal tribe and lingual dialect of contact, that commerced with imperial Rome (who corrupted its name as Poduca). Mahayana Buddhism recommends vegetarianism as an alimentary diet (with international vegetarian societies, unions and associations) to refrain from damaging a sentient entity. As a group of Buddhist traditions, Mahayana ("great vehicle") promoted dispositives for the printing of texts on textiles and paper. The Madhyamaka ("centrism, middle way") as a yana ("vehicle, movement"; cf. ayana for "course, way") and school of Buddhism, as a influence of Pyrrhonism, used reductio ad absurdum ("reduction to absurdity", by the demonstration of the opposite proposition as a ridiculous, absurd, impractical or nonsensical conclusion in a logical proof by contradiction) arguments to refute essentialist dogma (essential existence with an immutable identity, nature, essence or substance where ideal, internal, interior and intrinsic form is necessary for real, external, exterior and extrinsic function) in favour of existentialism (the nominalist dialectic and existential essence where the existence is the fundamental reality). The Buddhist philosopher Nagarjuna makes the distinction of the causal processes of causations (an abstraction where an effect is the affect of a cause as an event or state by its virtue or nature of potential as potencies or forces) and conditions (correlations and correlative occurrences of originations, mutations and cessations). These phenomena, presumed to exist independent of convention and inherent of nature, are argued to exist solely by convention, vacuity and interdependence. With dependent origination—where beings become into existence with a mutual dependence of their relations—phenomena (including sense perceptions and conscious conceptions) are void (vacant or absent) of inherent substantial essence. The mediety of the reification (real production of the particular, relative or concrete universal from the absolute or abstract) of causation and the probabilistic and stochastic nihilism (the view of an inexplicable universe of insignificance and independence) is "Linkthe acceptance of the reality of conditions". The arguments for this sceptical and empirical moderation on inference resembles that of Hume and Wittgenstein. The explanandum of a phenomena and its explanans depends on the explicative conventions and customs (e.g., induction) for classification. The explication for the regularities and uniformities of the world (natural universe) offered is that each connection and relation is explicable, but by an additional ensemble of order and interdependence with the limit being an imperceptible, infinite regression and recurrence. This relativity argued that determination of the value or existence of an object is solely possible in relation to other objects. This Buddhist school negates the existence of svabhava ("own-being, self-being, own-becoming, self-becoming", i.e. an inherent essence or intrinsic nature) as a contradictory ascription and impossibility. The distinction is made between the obligation and responsibility of svadharma. To exist, it is required to be a conditional part of and dependent on an existent entity, which is contrary to the definition of this concept. The principle that professes the vacuity of all things is referred to as sunyata.

Stoicism was founded by the philosopher Zeno of Citium. He divided philosophy into physics, ethics and logic. He was influenced by the Cynic philosophy (from κυνικός or kynikos, itself from κύων or kyôn for "hound", originally as an insult that was adapted in reference to the virtue of verecund modesty and pudic humility). In a legend or anecdote, Alexander the Great visited the Cynic philosopher Diogenes of Sinope in Corinth (9365 HE) to pose a question (inquire and demand) of what he desired. To which Diogenes responded that he solely desired the prince Alexander and his attendants to move a little away from the light of the Sun. This legendary myth communicates, in the negation of the desire for subjective recognition and ambition, indifference with an inversion of the regal dominance of a master and the common submission of a serf. Its moral demonstrates a respect for honest, candid and critical sincerity. The Diadochi (Διάδοχοι or Diádokhoi for the successors of Alexander the Great) professed to be Stoics. The Stoic system of naturalistic ethics, informed by monistic physics and rational logic, proposes the way of eudaimonia (a mental clarity or lucidity) is in the acceptance of the present moment. It is named for the Stoa (a colonnade, arcade, porch or portico). The Stoic logic used is propositional, which is dissimilar to the formal logic of syllogistic terms. The Stoic categories of phenomena and actual objects (ὄντα or ónta) of material (corporal) existence include substance (ousia), qualitative organisation, disposition and relative disposition. The substance of the universe, the Stoics contended, is reason or logos and God or Nature. The Stoics divided it into the passive (material) and the active (Fate). In Stoicism, the senses in action receive sensations and perceptions as transmissions from objects for communication to mental cognition and conception as impressions or representations in the imagination (phantasiai). The judgement of these representations of reality for evidence is in extension or response as epistime (cognisance) or doxa (conviction and opinion). The classical pantheism of Stoicism is similar to that of Spinoza. In his Ethics, he writes "In the mind there is no absolute or free will; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity." Autonomous individual will coexists with the deterministic single whole of the universe. Virtue is harmony of will (volunty) with Nature. In this philosophy, humans (whether masters or serfs, male, female or androgynous, and masculine, feminine or neuter) as the members of humanity and the products of Nature are equals. Its cosmopolitanism emphasised that, whilst each human is a citizen of their own political commonwealth (social community, society and city), the are a member in relation to a universal and natural spirit of solidarity.

In Stoicism, the cardinal virtues of "good" (aretai) were derived from the Republic (Politeia) of Plato. Ignorance is considered the origin of "evil". In metaphysics and epistemology, Plato divided reality into the visible and the intelligible realms. By analogy (a "species" of cause and effect that Hume in An Enquiry Concerning Human Understanding argued of which the totality of rationality of the states of affairs or facts is founded), the Sun in the visible realm is analogous to the Good in the intelligible realm. The affections (pathemata) of the mental psyche of the visible include the eikasia (illusion, reflection, opinion and imagination) of eikon (images, icons, figures, phantoms, phantasms, representations, apparitions and semblances) and the pistis (faith or fides, confidence and assurance in the physical objects of perceptual experience and ordinary observation that induces logical or rational persuasion in a mental and intellectual subject with the aspect and discussion of the syllogisms or enthymemes of rhetoric). The intelligible includes the dianoia (reason, which is theoretical and practical) and the noesis (understanding, forstanding, comprehension, cognition, intelligence and cognisance), with an examination of dialectic hypotheses for conclusions and virtuous (conceptual, ideal or formal) Good. Dissimilar with the Pyrrhonists and the Cynics (as a cultivated ascetic indifference to the vicissitudes of natural existence and the human condition), adiaphora to the Stoics represented being indifferent to its morality of virtues (i.e., neutral of good and evil). Suicide was permissible if the condition or circumstances of the person prevented a virtuous (honourable or honest) existence. Their method for the control, discipline, and moderation of passion and emotion (the origin of the affliction of dolour, pain, sufferance, anguish and anxiety) exists in logic, focus, reflection and attention. Passion is distinguished as propathos (instinctive reaction, i.e. not a consequence of reason or logic) and eupathos (the result of mental judgement conceived in reason or logic). Their objective was equilibrium (equanimity or tranquility) in apatheia that accepts the divine and natural order. The Pyrrhonists proposed the problem of the criterion (phantasia kataleptike) that questioned the extent (of a particular case) and criterion (of the methodical judgement of the verity of sense impressions) of cognisance. The sceptic position is that is impossible to resolve these with determination or justification as they are mutually dependent. The totality of cognisance is impossible. This Hellenic philosophy influenced Arcesilaus (a scholarch of a school, from σχολάρχης or scholarchēs) and the academics and scepticism of the Platonic Academy, which gradually diverged from Pyrrhonism. They criticised the dogmatism of the Stoics with moderation and a doctrine of plausibility (probability and verisimilitude to save from absolute scepticism in an absence of certainty or certitude). It negated the possibility of even the Socratic minimum of certainty with an agnostic ignorance. With relative perception and conception, it negated the necessary distinction (correspondence and experience) between objects and the sense impressions (ideas, notions or concepts from precepts). In the skeptic rejection of phantasia as the means of episteme and doxa, the Pyrrhonist acatalepsia (the inability to apprehend and comprehend, perceive and conceive) was the antithesis of the Stoic katalepsis (ability).

Palmaism rejects the conceptualisation of "being" (conduct, comportment, cognisance, and character of attributes, habits, opinions, desires, preoccupations, solicitations, anxieties, pleasures and dolours, in spiritual, mental and corporal existence) as a single continual constant in favour of a "becoming" of universal change (wend or worth, a process in a state of infinite flux and impermanent variation in mutation, definition and regulation). The metaphysical and ontological origins of this cosmos of amoral spontaneity (where change is the sole constant) is the philosopher Heraclitus, who influenced the modern philosophy of Nietzsche. Heraclitus, in his depression (misanthropic, melancholic and paradoxical obscurity), is in contrast with the risible and ridiculous laughter of Democritus. He was as an empiric mystic, a natural or physical philosopher preceding Socrates. The philosophic concept of "being" proposed by Parmenides is contrasted with the "becoming" of Heraclitus. Heraclitus posited reality is a dynamic process of ephemeral flux, or the decadence of entropy. The philosophy of the ontology of becoming (as opposed to being) attracts the process of existence (i.e., relations events and organisms as actual occasions of existential experience), not the substance of formal essence, material objects and abstract entities, as the consistency of metaphysical and universal reality. As such, change is neither illusionary neither accidental but essential. In contrast, Parmenides insisted upon the factual unity of nature as verity of cognisance in contrast to the appearance and opinion of variety in reality. In this monism, reality is eternal, static, uniform and necessary. His cosmology (a structure of speculation) of an internal system of the universe was influential. He is of a metaphysical and ontological scholastic tradition that culminated in the philosopher Pyrrho. Zeno of Elea was his student, lover and defender. His paradoxes were devised to demonstrate the phenomena of motion, mutation and plurality as illusions. The Epicureanism of Epicurus contrasts with Stoicism in its objective of pleasure in hedonism, although the desire for satisfaction was in a sustainable moderation through the states of ataraxia and aponia (the absence of pain). It also advocated for a social contract of mutual consent in a criticism of Plato. Epicureanism replaced the hedonist, sensualist and Socratic school of Aristippus of Cyrene, which carries similarities with Pyrrhonism and Buddhism

The Epicurean philosophy, in an empirical epistemology, argued the universe consists of atomic material (in a cosmic multitude) and void. The atomic theory of atoms and voids was a response to Parmenides. In this eternal Cosmos, temporal events (occurrences and occasions) are a contingent series of cases with binary relations that are asymmetric, irreflexive and transitive. The determination of its interrelations connect the events that constitute the series. Objects extend into the dimensions of time and space with temporal parts and spatial parts. The logic and linguistic expression of this reality is without time—the temporal location or position of a state or function with consequence, which is conjoined with (1) extension of aspect or moment and (2) mode of real or actual and virtual reality or the ideal of abstract necessity, or conditional and potential possibility. This contrasts with a reality where events possess the order of future, present and past. Its objective present where objects solely exist does not possess relative degrees. The series of temporal positions is a continual transformation and metamorphosis. This modality corresponds to the temporal perspective of the person in their impressions and assertions. Titus Lucretius Carus in De rerum natura ("The Nature of Things" as in universal, celestial and terrestrial phenomena of physical fortuna) poetically introduced Epicurean ideas (a natural philosophy of ethics, physics and metaphysics) in dactylic hexameter and didactically influenced the Romans Cicero, Horace and Virgil, in addition to Michel de Montaigne. In the epistemology of Heraclitus, logos (formula, principle, information, measure, metre, dimension, proportion, proposition, sentence account, reckon and word, which is related in grammar and logic to rhema for "predicate, verb, action, comment, rheme" as in the mimesis or imitation and diegesis or narration of lexis or diction, and onoma for "subject, noun, name, nomen, topic, theme" as in the substantive or adjective) was used to refer to the content and expression of discourse, which unites the confusion, conversation, identification and signification of different ideas and concepts in a conscious order of experience. It is the solar fire of noble light (inspired by Zoroastrianism), a spirit that guides the course of things (entities and states of human affairs). The experience of existence, the conception (cognition) of perception (sensation) and motion (action), is a personal world and common world (idios kosmos and koinos kosmos) of individual (private) and collective (public) cognisance. Reality is a whole and relative verity of real acts and facts of good and evil. It is a unity of opposites, a dialectical harmony, cyclical transformation and relativistic (pluralistic and dualistic) monism. For, "all things come into being by conflict of opposites, and the sum of things flows like a stream" and "nothing ever is, everything is becoming". Its relation is an impermanence where "everything flows" (panta rhei) like the stream and passage of a river.

Andalusian Sephardi Jewish philosopher Avicebron (Solomon ben Yehuda ibn Gabirol, or in Hebrew שלמה בן יהודה אבן גבירול‎ and Arabic سليمان بن يحيى بن جبيرول) proposed all natural and substantial entities, in a universal and physical hylomorphism, were of material and formal subsistence. Hegel was influenced by this concept of ontic substance or ousia. The subject of pensive thought (cognitive notions or ideas as mental forms of conception created by the sensory functions of perception in a conscious recognition, reflection, opposition, differentiation, and transition) is the object of existential being. LinkEssence is the intermediate of objective existence and subjective cognisance. It constitutes a mediation as an impression of existence and exposition of cognisance. As the past of the immediate present being, essence has a qualitative and quantitative permanence. It emerges in appearance (with form and content) and the manifestation of the actual and factual (with cause and effect). The internal is essential, (possible, potential or necessary), whilst the external is contingent as states of affairs (conditions, situations, contacts, facts, or accidents of circumstance). Hegel presented substance as the dialectal interconnection of possibility and necessity. He argued the nature of thought and being are equivalent, like Parmenides, who proposed dialectics prior to the promotion of Hegel. The mystic philosopher LinkMulla Sadra (ملا صدرا‎ of شیراز‎ or Šîrâz in the Fars province, which in Persian is named پارس or Pārs) initiated the transition from essentialism to existentialism. He instructed in education and study at his school, academy or seminary (in Persian مدرسه or madrase from the Arabic مَدْرَسَة or madrasa). His philosophy or science is considered to be part of the School of Isfahan (اصفهان‎ or Esfahān as an Arabicised form for the Persian Ispahan meaning "the armies"). His cosmological and theological concept introduced the principality or priority of existence in its precedence of essence. It applied to the position of God or Nature in the Universe. As in Palmaism, essence is variable, mutable and determinable by existence. Natural substance connects existence and essence for humanity, which is separate from the substantial (fundamental) divinity, infinity, capacity and intensity. This ontological existentialism is a holistic perspective of cognitive intellect and sense in philosophical inquiry: intellection and sensation, intellectual and sensual subject and intelligible and sensible object. The unity corresponds to love, lover and beloved. The active intelligence of the natural, material, animal and spiritual is an integration of the physical with mental form and corporal function. The discernment of sensory (sensorial and sensitive, sensual and sensible) stimulus (distinction and discrimination of stimulation in perception and sensation) is aesthesis.

Aristotle argued ethics are practical not theoretical. Ethics are the conventions of the actual, for example eudaimonia (well-being), ergon (labour, travail and work), praxis (acts, operation, practice and conduct) and kinesis (motion and becoming). A moral virtue (excellence of character in philosophy or arete) is a state (hexis or static possession, and active condition, disposition or action of an agent, not the passive condition, passion or predisposition of a patient, in space or topos or form or eidos). The good for the individual and community (city or polis and people or ethnos) is equated with the beauteous (kalos) and divine (theios) nobility. Good habits are preconditions for excellent moral character (personality). The capacity of politics is the good of humanity and conscious human beings. A virtue, respective of its consideration of preoccupation, possesses a satisfactory (acceptable, competent, sufficient or adequate) moderation (mean, middle, mediocrity, median, medium or centre) that sates (satiates, satisfies and saturates to satiety), intermediate to the maximal (maximum) and minimal (minimum) extremes (extrema) of excess and deficiency. Self-control, as a stable and critical consistency in resilience and confidence, is a discipline (equilibrium) of bipolarity. Its moderate and temperate prudence maintains virtue. It resolves a unity from the duality of oppressive (sober, severe, sombre, austere, rigorous, serious, abstemious, solemn and strict) abstinence of asceticism and and the excessive (abundant, affluent, exuberant, exorbitant, extravagant, opulent, luxuriant, luxurious and sumptuous) indulgence of hedonism. Virtuous moderation is a responsive regulation of assertion, restriction of excitation and limitation of stimulation. Personal characteristics are typical attributes and habitual qualities of identity or personality. They are of natural nature (intrinsic, inherent, innate and congenital capacity) and of artificial artifice (culture, cultivation, creation, education and formation) that are of a fundamental constitution and elemental composition (basic as in the Arabic طَبَعَ or ṭabaʿa for a "type, character, impression, imprint, stamp", but subject to mutation, variation and transformation). To Aristotle, the intellectual virtues (normative ethical and teleological characteristics or habits of an agent) were nous (active or productive intellect and intelligence of an agent with reason), episteme (science), sophia (theoretical sapience), gnome (sympathetic comprehension of subjective opinion, decision, sentiment, judgement, or sense), synesis (pathetic comprehension as the passive, possible, material or potential intellect and intelligence of a patient with passion), phronesis (practical prudence) and techne (art). They are fundamental to the perception and conception of senses in apprehension (sensation, intuition, cognition, metacognition, recognition, intellection and imagination).

The cultivation of cognisance of a sage or mage by the faculties of theory and practices in mental creation and invention (cognition and imagination) creates a progressive resemblance of and transcendence to divine perfection in a similar metaphysical paradigm as that of Plato. The mystic sage evolves a comprehension in intellect and aspect, a sophic sapience (sentience and cognisance). The reality of the Cosmos, the order of the celestial and terrestrial Nature, is a consequence of substantial motion or flux that pervades and penetrates the totality. This contrasts with the Linkcategories of determination of entities articulated by Aristotle in an organ of logic and reiterated by Avicenna: quantity (qualification), quality (discrete or continuous quantification), relative, spatial and temporal position, intention (posture, attitude or pose), state (habitation or condition), action, and passion (disposition of emotion or affection). Reality is existence, he argued, in which negation is impossible, whilst essence is a notion that requires a comprehensive and singular identity of a substantial and existential basis. Contingent existence requires cause or sufficient reason. The verity of a proposition in epistemological judgement (demonstration by analysis and synthesis) corresponds to phenomenal experience and rational conformity with factors (actual objects of facts) in universal and singular reality of modulation and gradation. In the formulation of the allegories of their religion (a culture of traditions and values), the Palmaist clerics as academic educators were inspired by Plato's philosophy. For example, in Plato's LinkAnalogy of the Sun, the Sun was made by Socrates (the tutor of Plato) as an analogy of goodness ("bonity" or virtue), whereby the idea of goodness illuminates the intelligible as verity just as light of the Sun gives humans the ability to see and be seen by the eye. In Palmaism, the Sun served as a celestial symbol for God who in turn spiritually embodied goodness. The Sun as the nature of reality, or the intelligible world of knowledge (cognisance, or the intelligence and intellect accessed through education, erudition and comprehension), was extended further in Plato's LinkAllegory of the Cave. This dialogue demonstrates the liberating power of education from the political bondage of interpreting material reality solely as conception (imagination and cognition as the psychic mental impression of concepts, forms or ideas) through human sensation (as the senses and precepts of sensory perception). If humans manage to escape from their imprisonment in an artificial and ignorant reality—a dark cave where images are mere shadows of objects—of illusionary verity, the natural world, illuminated and reflected by the Sun and its good light and fire, experienced outside the prison would be an incomprehensible reality. The spiritual voice of the void cries in a dissonant clamour to excite those in a dormant and somnolent state of inactivity to a cognitive and conscious vigilance.

The dialectic of multiplicity and unity in Palmaism is resolved with plurality in monism. The philosophy of Mulla Sadra represents a critical reconciliation of Avicenna, Islamic and Andalusian Sufi metaphysics of Ibn ʿArabi (ابن عربي‎‎) with his unity of existence and monotheistic presence, and the Illumination (divine supreme light, with Zoroastrian symbolism such as the royal glory or luminous splendour of khvarenah for the اشراق or išrāq sunrise or dawn of the horizon that is the relation of apprehension of an object by a subject in the ordinary and mundane inspiration of a person) of Suhrawardi (سهروردی‎). Persian (Iranian and Indian) Zoroastrianism influenced the religious system of ideas that originated in Alexandria from Jewish and Christian sects. It was condemned as heresy for its emphasis of personal, intellectual and cognitive gnosis (in Platonic comparison to practical and theoretical cognition), not orthodox tradition and ecclesiastical authority. It emphasised spiritual salvation from illusion in illumination. Its ideas were influenced by Neoplatonism (e.g., Plotinus who proposed the hypostases of the hen or universal and original one as the Pythagorean monad, the nous and the psyche), Hellenistic Judaism, Mesopotamian syncretism, and Mahayana Buddhism. With its mystic and esoteric divinity, it was associated with the Greek and Roman mysteries. As a monotheistic religion (a deistic theology), it instructs a dualistic cosmology of the spiritual (good) and material (evil) world (compare that of Zoroastrianism, which solely instructs of a duality of good and evil where the spiritual and material are of an equal substance and natural paradise). Two of these gnostic religions include that of Mani (a putative prophet and reincarnation of Zoroaster in the empires of Parthia and Sassan who was mentioned by al-Biruni and in the Shahnameh of Ferdowsi for the imperial dynasty of Saman) and that of mandaʿ (Aramaic מַנְדַּע for "cognisance"‎, cf. Hebrew מַדָּע or madá for "science", a cognate to the Arabic دَعَا‎ or daʿā). The Hellenistic philosophy of Platonism influenced Avicebron, Avicenna and Maimonides. Monotheistic religion is a fundamental conciliation: a spiritual sate of peace in piety, humility and well-being with God as the guide. In spiritual response to a doxological benediction, Palmaists recite "amen", from the Hebrew אָמֵן of Judaism for "verily".

The name of the secret (esoteric, or the internal and private opposite of the exoteric, the external and public cognisance of mundane experience) and mystic school (method or discipline of religious interpretation) of the kabalá (קַבָּלָה) literally means "reception, tradition, acceptance, correspondence" in reference to the elucidation of the occult significance (transmission and relation) of the eternal, infinite and constant divine mystery and its creation of the mortal, finite and transient universe in the mundane spatial and temporal dimensions of reality. It provided a cryptic and enigmatic commentary of the sacred texts or scriptures, including the ego of humans and the light of God. The metaphysical ideas of Hellenistic Neoplatonism ideas influenced its philosophy and cosmogony. In esoteric tantra (cognate of the Persian تار or târ of "cord, string, weave, warp") of Hinduism and Buddhism, corporal and focal points (symbolised as a lotus or padma) of spiritual significance include the coronal sahasrara (a capital and cranial crown of a thousand petals that is equivalent to כֶּתֶר‎ or keṯer in the emanation, enumeration, sapphire and סְפִירָה‎ or s'firá of the infinite in the vital and arboreal mysticism of conscious rational intellects and emotional aspects). The system centres the foundation of animal passions at the sexual and genital organs at the base of the umbilical navel that is obscured by mortal terror. In Buddhism they represent the noble verities of the sufferance of dolour, the origin in the desire of pleasure, and the path to liberation and cessation in a vital (natal and mortal) cycle. This illustrates the impermanence of states of the perceptible phenomena (dependent aggregate of mental conditions, originations, formations, determinations, fabrications, impressions and dispositions) as concept (process and fusion) of subject and object in the physical and metaphysical realms. To the Sufi, these anatomical locations are analogous to the capacities for receptive experience as in the inspiration of the spirit (i.e., spiritual communication with the conscience in divine illumination and realisation). To the scientific (quantitative and practical) sceptic and empiric, this formal conception is a mere artistic (qualitative and theoretical) symbol that solely functions as persuasive, speculative and figurative as an idiomatic (metaphorical and ideological) argument of rhetoric (i.e., fallacious, erroneous or fictitious "hand-waving" in engineering, as the technical and critical application of science, mathematics and logic).

In the Sufi (literally "woollen" from the Arabic صُوفِيّ or ṣūfiyy and تَصَوُّف or taṣawwuf for their asceticism and mysticism as in درویش or darvêš) tradition of Islam this is a great struggle (i.e., a holy war with and internal conquest of the self, or in Arabic جهاد‎ or jihād signifying "battle, labour, strife", which is approximately equivalent to the Hebrew נַפְתָּלִי‎ or naftali that means "my struggle"). Its tradition instructs that there is Four Doors and Forty Stations to the Divine (exoteric شريعة or sharīʿa, mystic طريقة or ṭarīqah, esoteric حقيقة or ḥaqīqa, and ecstatic معرفة or maʿrifah) as a legal and spiritual method to verity in the information of عِلْم or ʿilm as cognisance, experience, sapience, sentience, significance, science and experience. The Sufi poets and saints Madho Lal Hussain (مادھو لال حسین, as a corporate personality of a male king and youth who were homosexual lovers in the Punjab region, which is from the Persian پنجاب‎ or panj-âb from پنج‎ or panj for "five" and آب‎ or âb for "water"). The Semitic root for "young" (in Arabic و ل د‎ or Wāw-Lām-Dāl and in Hebrew ילד or Yōḏ-Lāmeḏ-Dāleṯ) is representative of virile (natal, native and nascent) gender in innovation, origination, generation, propagation, production or parturition. The poems of these poets would be adapted as devotional music (qawwali or قوّالی‎ sung by a qawwāl or قَوَّال‎, from the Arabic قَوْل or qawl for "sentence, promise, contract, proverb, dictum" as in speech and word of a prophet (a viewer or spectator to a vision, in observation or perception of mental imagination or conception that is رَأَى or raʾā in Arabic and רָאָה or raʾá in Hebrew for verbal "see, sight of the light") who is chosen, elected, selected, appointed, anointed, preferred, favoured, and muṣṭafā or مُصْطَفَى). The brother of al-Ghazali was a Sufi saint. One is named a walīy (وَلِيّ, or with the definitive article al-walī or الْوليّ‎ for the divine), which refers to a mystic "favourite, prophet, guardian, neighbour, friend, protector, benefactor, administrator, conservator" where a sheikh (mentor, professor, superior, major and authority) is a senior murshid (مرشد; cf. the Persian پیر or pir‎ for "ancient" and سرکار or sarkâr for "supervisor, superintendent") guides a novice (student, disciple, inferior and minor) that is a junior murīd (مُرِيد) or ṭālib (طَالِب). In Hinduism, a saint or master is named a mahatma (a "great atman"). In Islam, the crier of a minaret (of vision from the Persian مناره‎ or menâre, itself from the Arabic مَنَارَة‎ or manāra), as the muezzin (which as Arabic مُؤَذِّن‎ or muʾaḏḏin became in Persian مؤذن ‎ or mo'azzen) of a mosque, convenes Muslims in a chant (convocation of fidelity and fealty) for the recitation and oration of prayer at prescribed local times of the day (calculated by astronomical phenomena of solar diurnal motion). This proclamation (a declaration that announces and pronounces for audition) is called the ʾaḏān (أَذَان). It contains a profession (لشَّهَادَةُ or šahāda) as a confessional, devotional, ritual and liturgical testimony of the unity and divinity. The glorification of divine Nature in Palmaism is similar to that (تَسْبِيح or tasbīḥ, which corresponds to the theophoric names) of the Sufi Islamic mnemonic mention, record or memory of ḏikr (ذِكْر) for spiritual union and illumination.

In Palmaism, human beings possess a fate or destiny perfected in the spiritual realm of beneficial good. Maturity (equilibrium in the process of the flux of existence) of spiritual conscience in the material realm forms a consummate union (connection) with the spiritual self with potent authority or command in the essence of physical (mental and corporal) existence. The supreme substance or state of existence is a natural singularity; it is the principal creator, a divine entity and monotheistic deity, of the singular spirit in nature. The being ameliorates their conduct in the social, intellectual and individual domains to generate their existence, with relative, reactive and reflective ethical morality of good and evil consequences (results and products symbolised by the maturation of fruit). The universal course (path, way, channel or route) of Palmaism is the existential state of absorption and navigation by a middle or median vehicle in benefit of existence. It is a principle of meditation of the nature of verity and a comprehension of the nature of the psychic spirit (animal "fire" of vital existence and resultant essence) and its personal expression (individual "vision" of perception and conception) of daily living and actual being (enlightenment or illumination of the physical embodied mind, the mental in the corporal, by a spiritual and solar "light"). Its elemental property, a dependent manifestation of action and reaction (practical ethics of social, political, legal, technical and artificial order, and theoretical metaphysics of physical, real, existential, essential and natural order), is like the cyclical continuity and natural harmony of the current of a river (vital fluid of "water"). The serenity of the attitude is a moderation of power without effort, a candid aperture (alleviation and appreciation) to experience the dynamic state of natural existence of foundational precedence to universal essence, in spontaneous intuition and virtuous simplicity. One is not special, with things are what they are and will be what they will be. Human destiny is not essence but existence as possibility or potentiality. Spatial resistance to the temporal flux of inevitable entropy results in discomfort (the opposite of well-being).

Palmaism is not usual in eschatology (from ἔσχᾰτος or éskhatos for "ultimate, extreme, final, terminal", as the opposite of πρῶτος or prôtos for "prime, primary, primal, principal") for the absence of instruction of a vital life after mortal death. The concept is only a justification of the means and sufferance of misery ("yammer") in the mundane with a moral significance. Rather, it teaches that after death, to perish in the universal cessation of existence, the soul (animal being) is absorbed by and reunited with Nature, where life continues. The physical being is not destroyed but transformed whilst the reflection of the spiritual being is prolonged in the beings of others who may or may not transmit a mutation of the past to future generations. Palmaist teaching offers the metaphor that human life and death are like a wave in the sea, cognisant of its natural (physical) existence as a (mental and corporal) being and inevitable (imminent) nonexistence. In the ebb and flow of the tide, the fluid and vague waves roll. Their marine flux and reflux erodes the animal and material substance of spatial existence and temporal essence. When a wave collides with the coast, it returns as its nature of water although as a nonbeing to the (spiritual) sea from which it formed. The memory of that life, whose conduct was experienced by others, exists further until forgotten, in a mutable and mortal (neither sempiternal nor eternal) state, in the minds who were effected in benevolent and malevolent emotion (not action, fiction, or diction) affected in their journey and voyage. It posits death is an affirmation of life. Mortality, the presumption of a terminal ending to life in existence and essence, unites all of humanity; therefore, it is imperative that all live and let live. In historical and conceptual memory, the "language" of emotive consequence is recorded. Its residual imprint (impression, affect, relic, raster, trace, sign, vestige, touch, mark or spoor) of an effect (influence of an action) resides in the mental (personal, animal and spiritual) place (site, region, location, position, condition and habitation) of mutable evolution. Palmaism stresses human value is self-created through living and choosing, similar to existential humanism. Inescapable mortality confers value to being. Transient as time, life is ephemeral and momentary with the finality of vital existence and human experience a captive condition of dementia, dissociation, oblivion, obliteration, annihilation, and extinction. The perception and conception of reality is an approximation and imagination of the spacetime that is the vast Cosmos. Existence, of material and mental energy, is a spume and scum of the cosmic ocean of perfect absence and vacuum.

The cyclical return (revolutionary and evolutionary "vault" or "volt") of physical Nature, where novel existence of the present is a spatial and temporal echo of the historical past, is summarised by "nothing new under the Sun" (nihil sub sole novum from the Hebrew חָדָשׁ תַּחַת הַשָּׁמֶשׁ‎ or khadásh táchat haShámesh, which is equal to the Arabic حَدِيث تَحْتَ الشَّمْس or ḥadīṯ taḥta aš-šams). In the Atlantean mythical model, human form (the mental in the corporal) is an anthropocentric symbol that expresses the axis mundi ("world axis", a sacred centre simultaneously within and without, with serpent guardians) as a tree, mount, column, tower, temple, altar, or fire (fumes and vapour) at the omphalos (luminal and original navel, or xictli in Anadolian) in cosmic (physical and natural, animal and spiritual, spatial and temporal) connection of the terrestrial (mundane matter) and the celestial (solar illumination) spheres in a heliocentric universe of substance (neutral and neither material and physical) or mental and ideal). The Islamic qutb (قطب‎ or "pole, axle, axis"), as a description of astronomical motion, refers to the universal relation between the divine and human planes (states or regions) of existence as a spiritual symbol of excellent perfection and completion of collection and personality. Erotic and androphilic humans compare it to the genital penis or sexual phallus (Persian قضیب or qazib from the Arabic قَضِيب or qaḍīb for "rail, rod, staff, member" of a ذکر or zakar from ذَكَر or ḏakar that is a آلت or âlat from آلَة or ʾāla for "utensil, instrument, implement, equipment, apparatus, mechanism, dispositive machine"), which is synonymous to a کیر or kêr for the membrum virile. The axis is symbolic as a lighthouse or beacon for people (tribes, nations, teams or partisans that are collective confederates and associates that in Arabic is حِزْب or ḥizb for "division, section") around the world (عَالَم or ʿālam, עוֹלָם or ʿolám and עָלְמָא or ʿāləmā), i.e. the universal humanity in totality of the mundane. The ego is the conscious self of personal individuality, individual personality and spiritual aura. The sensual "eyes" (dual sensory organs) perceive for the cerebral mind to conceive in mental cognition and intuition, an automatic authority of active command and control that is receptive to the excitation of stimulus and impulse. The Hindu concept of prana is a collection of vayus, which are winds, spirits or airs that originate from the substantial Sun. They are a fluid respiration of spiritual aura, vigour or vitality (i.e., a pseudoscientific vital force or animal energy, distinct in fact and deed from the physical force or material energy of natural science) equivalent to the "humours" of Hellenic pneuma or psyche, Sufi روح‎ or rūḥ, Anadolian ihiyotl (luminous breath), tonalli (solar warmth) and yollotl (core heart), Astronesian mana, and Daoist 氣 or qi / k(h)i / h(e)i. The philosophy (cosmology, astrology, astronomy and geography) of "the way" (道 or dao / do(u) / dau / tau) emphasises natural and spontaneous inaction (action without intention or effort) with compassion, meditation, simplicity and humility as an ideal or principle.

In this religious ideology of Daoism, the fundamental principles of reality are represented by an octet symbols (八卦 or bagua / batgwa / patkua) consisting of tripartite lines where a divided line (binary 1) represents 陰 (yin / yim / iam) and complete line (binary 0) represents 陽 (yang / yong / iong) with the ones digit at capital or principal significance. This negative-positive dialectal dichotomy is monistic duality that is indivisible and holistic. These passive (reactive and receptive) and active forces are appear to be opposite or contrary to subjects but exist in a natural, universal, complementary and interdependent harmony of interconnection and interrelation. The trigrams ☰ (000 for 乾 or qian / khian / kiang), ☲ (010 for 離 or li / lei), ☵ (101 for 坎 or kan / kam / kham / ham), and ☷ (111 for 坤 or kun / khun / kwan) symbolise the celestial Heaven and the creative force of the Sun with the caloric or thermic light or clear radiance conjoined with the aquatic or hydric waters (with a course or substance of the Sanskrit sara, where essence depends upon the limitation, relation, function and convention of existence) of the Ocean of the terrestrial Earth or gravitational planetary ground. They respectively represent solar stations of estival solstice, vernal equinox, autumnal equinox and hibernal solstice. They represent the cardinal directions of south (南 or nan(g) / nam / lang), east (東 or dong / dung / tung), west (西 or x(a)i / sai / se), and north (北 or be(i) / bak / pak). As music, yin and yang symbolise social harmony in society and civilisation as a great unity (大同 or da(i) / tai dong / tong / tung). The creation of the universe from principal chaos of material energy is organised into the cycles and objects of the cosmos. The infinite and ultimate void of nothing (無極 or wu / mu / mo(u) / bo ji(q) / gik / kek, a negation of the extreme) is the primordial universe of multiplicity prior to differentiation (reality from which integration forms cognisance). The relative duality originated from the supreme and ultimate unity of absolute and infinite potential or "great pole" (太極 or taiji / thaigik). The manifestation of these three productions (steps, paces, marches, grades, degrees or phases) of creation are as an emanation of "the way" and the triple pantheon of celestial (spiritual, original, primeval and primordial) deities of primitive, divine and pellucid sovereignty (a precious treasure of numen, purity, clarity, integrity and 德 or de / dak / deg / tiak / tek for "virtue"). In a pragmatic and syncretic fusion with divinities formed of divine 示 and 申 in the spiritual halls and doors of celestial, terrestrial and infernal realms and with doctrine complemented by mythic, ethic, ontic, empiric, epistemic, material and ritual dimensions, Buddhism influenced this and other "ways". The Jade Emperor (玉皇 or yu / juk / ngu(ok) huang / wong / fong / h(u)ong, a magnificent, majestic, superior, sovereign, royal, regal, imperial, magisterial, supreme and august regent) serves as their celestial assistant, master and duke (gong / gung / kung / kong). In the cosmology Buddhism, he is associated with the sakra (potent) Indra, the principal Hindu deity (a concept referred to as teotl in the Anadolian language) of the devas in the vedas (cognisance).

August wealth is a valuable benefit for common distribution, division and allocation to tribes (societies, communities and families, as collectives of individual persons). In Hinduism, a sarman symbolises a protective cell (hall and helm) held by "felicity" and "prosperity". The word posha is symbolic of floral prosperity (abundance, opulence, affluence, nurture, aliment and nutrition) in the fragrant exhalation of the creative and pervasive universal principle of spiritual reality that directs evolution and mutation. This eternal and indestructible cosmic spirit of purusha transcends and transforms the mutable prakriti or perceivable and dynamic material reality of the universe (a not static nature). It is the origin of existence and conscience of a human being and self (the animal person and ego). In the mental organ, the ahamkara identifies the atman (ego), the buddhi discerns and judges satya (genuine and authentic verity of real essence and honest virtue as punya, not papa) as a rational faculty of nous (intellect, intelligence, intellection, intuition, discrimination, apprehension and comprehension), the manas senses as a mind (subject with an object), and the citta represents the memorial condition (emotional and emotive dispositions of conduct temperament and comportment). The realisation (manifestation or actualisation) of the sankalpa (volition, resolution, intention, attention, motivation, concentration, determination and desire) of ego is in conduct (action and motion). A Buddhist model of material and mental factors for the impermanent existential constitution of personality in the experiences of a sentient and conscious person proposes the following vacuous and elemental multitudes, aggregates, collections, quantities or skandhas. Existence as material objects (images of form or rupa) are perceived by sensation (vedana) and perception (samjnya) as senses and percepts. The contact (sparsa) and experience with these results in mental cognition (impressions, dispositions and formations, similar to the theory proposed by Hume), which informs conscience (vijnyana) with the images and concepts of imagination and conception in differentiation and integration of cognisance.

Palmaism resembles this perspective of an incorporated mind because of the influence of the Buddhist "middle way". The advaita (monist or non-dualist) Hindu system of philosophy (vedanta) significantly influenced and mutually interacted with the "middle way". Based on the Bhagavad Gita, it argues that the empirical and physical reality (relative, phenomenal and dependent origination of material objects and individual subjects) is transitory and illusionary as a maya (illusion, obfuscation, dissimulation, representation, apparition, manifestation and perpetuation) of constant change and avidya (ignorance and not cognisance). It is a superposition on the sole and unitary brahman (the cosmic universal principle, or the ultimate, absolute, infinite, spiritual and metaphysical reality of the universe). This unity and singularity is the infinite, eternal, immutable, efficient, permanent, pervasive and creative cause of change (division, evolution and mutation as the diversity, plurality and multiplicity of existence). The enlightenment (illumination, realisation, emancipation and liberation) of moksha (nirvana) is sought by the recognition of the illusive impression. Phenomena are absent of essential svabhava. It rejects the duality of purusha (primal and mental conscience) and prakriti (primal and corporal nature). The paradigm emphasises the ego is not different from (i.e., identical to and merged with) the brahman. The devas, as celestial and divine deities, are theistic expansions and mundane manifestations of the supreme brahman in space and time. With impersonal monism (in contrast to personal theism), divinity is unified with humanity in a panentheism. Palmaism asserts this with its pantheism. The eternal atman-brahman creates processes of events where the movement of change is accidental and existence of substance is essential. Spinoza argued substance (God or Nature) is indivisible, but possesses multiple attributes, qualities or properties. Hume criticised the idea of substance. Buddhism, in opposition, advances a metaphysical ontology where reality is neither empirical nor absolute (permanent and constant). Reality is a process of events, interdependent relations and phenomena that are transient, evanescent and inconstant (anitya). An identity of an organism exists in the mutable process of the becoming (not stable being). This is a rejection of eternal, singular (universal or general) and particular (special and empirical) constants. Ideas (concepts and memories) are fluid mental constructions without a personal and observational agent. Epistemological cognisance is informed by observation, intuition, justification (a probable conclusion of a conditional hypothesis by reason, or the inference of cause and examples of evidence), comparison (logic of analogy), postulation (situational and circumstantial implication).

The dualist samkhya school of Hindu philosophy proposes the three material modes of existence (gunas (for innate tendencies, qualities, properties, elements or attributes) of holistic sattva (virtue, harmony, serenity, purity, positivity, construction and compassion), dynamic rajas (activity, impulsivity, pleasure, mutation, motion, action and passion) and static tamas (inactivity, negativity, lethargy, apathy, inertia, delusion and destruction) where the conduct (substance and cognisance) of being is the result. The philosophy of dualism (the duality of dvaita), as a vedanta (school of the Vedic Upanishads of esoteric cosmology and theology), criticised advaita in an affirmation that the atman and brahman were neither identical nor equivalent in a connective unity of potential. It proposed a respective difference (separation, distinction or reflection) of realities (a metaphysical plurality of animation and sentience) with a dependent (individual, animal and material) humanity and an independent (universal, eternal and spiritual) divinity. It declared the supreme brahman as the personal divine character or mythic deity of Vishnu (not Shiva or the Devi Shakti of energy, capacity and bhakti). It asserted that this philosophy was transmitted and received by Vayu, the deity of pavana (vital and pure wind, air, breeze or breath), to his sons Hanuman (a companion of Rama) and Bhima (a tribute of Krishna). The supreme personality of divinity (divine Nature) is the sri bhagavan, which is identical to Krishna in the Bhagavad Gita. Palmaism adopted elements of the Hindu Bhagavad Gita (literally "Song of the Master" in Sanskrit, which is related to "distribution of prosperity" and bey for "prince, governor, chief") whose essence as a spiritual guide (of a compassionate charioteer) for the foundation of human existence (in Sanskrit jivana for passion, action, and obligation of vital nature) is Linkposited to be contained in the message of agency communicated by the Victorian English poem Link"If—" of Rudyard Kipling

Rama (hero of the epic Ramayana, an ethical discourse, discussion and conversation of the social responsibilities and obligations of an individual) and the Buddha (Siddhartha Gautama) were of the Solar dynasty and divine avatars of the Hindu deity Vishnu (much like the flautist and compassionate Krishna, a model lover and divine hero with his aerophone pipe, fife, whistle or flute without a reed and of osseous bone, such as the aulos or tibia of the tibial shin, or of Malay bambu, in Sanskrit vamsa and in Sinitic 藤 or teng / tang / dang / ding / ting and 竹 or chuk / zuk / zug / tug / tek / deg, as a tubular cane like the rattan or rotan, a dissimilar palm to that with the coco fruit and that with the date fruit of sweet sugar named תָּמָר or tamár in Hebrew and تَمْر or tamr in Arabic) who is in the cosmic triumvirate (triad, trinity or aum) of creation (Brahma, the creator), preservation (Vishnu, the preserver), and destruction (Shiva, the destroyer) of lotus thrones (triune masters of homologous and complementary forms to the devi in the divinity of the primordial waters of the cosmic ocean and celestial river, or the fluid danu as a Sanskrit cognate of the Avestan and Scythian). Their respective consorts were Saraswati (connected to the Persian Anahita or Anaïtis, a Zoroastrian deity of the waters or apas of the celestial rivers or nadi as a divine angel of fertility or divinity, who was principal with solar Mit(h)ra and was conflated with Mesopotamian Ishtar), Lakshmi and Parvati. Either Vishnu (symbolised with the aquatic conch or sankha) or Krishna slew (destroyed or slaughtered) the asura Mura (an encompassing, enclosing or encircling daemon that was an enemy of the divine devas or suras) and received the murari as an epithet. The cosmic ocean of milk (where its homogenisation converts two immiscible or insoluble liquids into an emulsion or mixture, and the cream of which produces butter and may be cultured, soured or fermented) contained the nectar (ambrosia for energy and potency) in its vital waters. The mountain of Mandara (with an avatar of Vishnu symbolised by a tortoise or kurma) bate (churned and agitated) it with Vasuki (the serpent of Shiva, who gained the epithet nilakantha for "blue gorge" from the toxic poison and venom kalakuta or halahala consumed to save the World from asphyxia) to extract Amrita or the immortality of the devas.

Buddhism possesses a tradition of monastic asceticism as vocation, meditation and ordination in monasteries (temples and communities of monks and nuns in the urban cities and rural forests, i.e. in the proximity and periphery of the lay and modern social order) with a focus in either theory or practice of the canon doctrine and discipline. The monastic Buddhist Bodhidharma (a name from the Sanskrit for "illumination, comprehension, evigilation, intension, liberation, introspection, inspection, insight, understanding, experrectus" and "firm, throne, frenum, cosmic order of the universe and nature", with dharma equivalent to logos and eusebeia for "piety, reverence") founded the Sinitic school of meditation (reflection, attention, consideration, collection, absorption, and mental and spiritual representation as ideal and conceptual abstracts in the vehicle of the reflexive nature of mind or the luminous, conscious, transcendent, immanent and manifest prakasha) known as chan (禪 or zen from the Sanskrit dhyana). This school of "the middle way" was instructed by elder or senior masters. The absence of vipasyana ("eureka" or insight facilitated as a moment and a instant of εὕρηκα or heúrēka in meditation, which is related to "heuristic" from εὑρετῐκός or heuretikós that is forms εὑρετῐκός or heuretikós for "inventive, ingenious") of the nature of reality and existence is an anosognosia. It is an ignorant conscience, an ignorance that is neither sceptic nor agnostic (from ἄγνωστος or ágnōstos), of phenomenal cognisance and experience. Education is the most virtuous process because it augments, constructs, cultivates, matures and illuminates the personal faculties and capacities of the existential ego in natural (physical) reality with the creation (curious and inquisitive invention) of ideas. Texts, individually called a sutra, are a collection of canonical scriptures (lines, threads, yarns, strings and cords) that contain basic principles (definitions, delimitations, distinctions, and aphorism) to be a woven tissue of literary composition for the propagational transmission of ideas by senior masters in the instructional reception of media by junior generations.

The presbyters of Palmaism formulate the sentences (cogitation and opinion of tradition and religion) and sacred scripture as orthodox (not heterodox) dogma of the magisterium for the ministerium as de fide definita, divina et ecclesiastica. Philosophy becomes canonic doctrine in Palmaist theory and practice. The Palman orders of priests (sages, philosophers or polymaths, each a homo universalis or universal human), whose educational academies were universities, predicated (instructed, professed and evangelised) a serious, patient, cognitive, conscious and confident coherence. The civil (social, structural and organisational) forces of their religious missions and studies served to protect and defend vital, spiritual, animal and natural forms (sentient, sapient, cognisant and significant beings) in peace and cognisance. These societies and companies institute ministerial and magisterial functions, and direct spiritual retreats and colleges for philosophical contemplation (abstracts of the metaphysics and ontology, the values of ethics and aesthetics, the cognisance of logic and epistemology, and the religion of theology and cosmology). In aesthetics, Edmund Burke (a philosopher who was criticised by Marx for being a bourgeois sycophant and sympathetic apologist to liberal commerce and commercial markets as "laws of Nature" in his political economics and social history) distinguished beauty from the sublime. Marking a cosmetic (aesthetic) transition from the Classic to the Romantic artistic periods, he used rhetoric and the causes (aitia or aition) of Aristotelian physics and metaphysics in A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful to rationally differentiate the categories. For each causation (as a determination of natural and artificial responsibility for emotion and motion, or the effect of affection) he contrasted the:

  • material (hyle) with the delicate, elegant, fine, gracious and gradual compared to the profound, uniform, successive, infinite and magnificent aspect of objects.

  • formal (eidos) with the beauteous and amorous passion compared to sublime difficulty and terror.

  • motor (kineo) with the stimulation of pleasure compared to the tension of pain.

  • final (telos) with the divine providence and the virtue of Nature compared to the conflict of clarity and obscurity (e.g., Paradise Lost by John Milton).

Moral theology and Palmaist ethics are debated in a casuist and scholastic process with the responsa, or written counsel and critical commentary in question and answer literature about religious texts and values (scripture and catechism), of the clergy. As the conservatives either retire or die, and the influence of the progressive generations tends to augment, resulting in the occurrence of major social reformations. Real situations are complex questions that limit the application of utilitarian and libertarian normative evaluation. Contemplation (theory) is independent of the circumstances of the situational presentation and of the practical context. A conclusion is inferred from the premises. Practice is dependent on the facts of a situation and the precedents of similar experiences, which resolves the applied problems of a present case as a provisional conclusion. Casuistry applies a general paradigm (historical principles, moral mores and ethical norms) by analogy to specific examples (problematic cases) of human conscious and conduct. The applied study of particular cases, as a practical argument, is rational, textual and contextual. The obligations and responsibilities of ethics evolve as a reflection of the formation of social consensus, analogous to case law (legal rules) where judgements (judicial decisions) becomes authoritative in appeal and confidence for similar and subsequent cases. As in the legal decision of jurisprudence, the moral discernment of ethics uses dialectical and conceptual triangulation for the resolution of a dilemma.

In Palmaist medical ethics, prevention is superior to a cure. Of the bioethical issues such as abortion (the interruption and termination of gestation), embryonic stem-cell research, in vitro fertilisation, and euthanasia, all of which are legalised in Atlantis. Only the former three are authorised in Palmaist religious law as a zygote, embryo and foetus are not considered to be a person prior to nascence (natal existence), with the latter debatable because the preservation of human life and its maximisation of quality (i.e., the virtue of well-being of subjective existence, a moral reason and justification for good or benevolence, compared to quantity) are principal. It is morally permissible as suicide with limits (reservations, restrictions, constrictions, conditions or limitations). The life (vital reproductive salubrity) of the mother or female adult is granted precedence to that of the foetus or infant. Forced sterilisation is prohibited in religious and civil law because of its malevolent coercion (violence in violation). The use of contraception, whether a hormonal, surgical or barrier in fecundity, fertility or natality control, has been approved by the Synedrion since the early-116th century as methods in sexual reproduction and to prevent sexually transmitted infection. The imperative consequence of the ethic of justice, as the cardinal and reciprocal virtue, obliges a mutual responsibility of meliorating and not deteriorating well-being. By virtuous principle, life (progression as vitality) is precious because its inevitable entropic dissipation (termination as mortality). In Palmaist religious law, natal progeny, as mature adult (younger or junior) generations and individual members of the communal social relation of the collective family (house or tribe, a community and society), are obligated and responsible for filial support (sustenance and maintenance) to their geriatric (elder or senior) parents in terms of personal (material, spiritual, corporal, mental, animal, memorial and spatial) amelioration (mitigation, attenuation and palliation) and hospice (hospital and hostel) as these old or senile veterans approximate temporal (mortal, final, fatal and terminal) age annual (aetas or aevum). It is a cyclical (reciprocal and mutual) reflection to the parental attention (cogitation, instruction and education) provided to nascent (infant and juvenile) creations.

Personal well-being is defined by the vital subsistence of the existence of a natural creature (the state of vitality, sanity and safety of an animal agent or organism) that depends on maintenance and sustenance via physical habitation and nutrition (metabolic and organic energy, corporal and mental exercise, and social and functional activity). It is the principal concern (interest, preoccupation and inquietude) in the temporal. A person is a vehicle of creation for the maintenance and derivation of the three Zoroastrian principal ethical and spiritual virtues ("good thoughts, good words, good deeds", as the cosmic order or asha of humata, huxta, huvarshta in ideas, paroles and acts) in consequential conduct. The essence of this verity (related to the Vedic rta) is attributed to Rashnu, the yazata (a divinity of veneration or honour) of justice who prevents the daevas (from the Avestan daeuua, a cognate of the Sanskrit deva, that are rejected as supernatural daemons) from destroying material (universal and natural) Creation and who is a judge with Mithra of covenant and Sorush of conscience (as guardian psychopomps of Cinvat as a terrestrial and celestial unity and viaduct). Good corresponds to solar analogy of natural illumination. The Sun in Sanskrit is surya (or dinesha, not to be confused with the Persian دانش or dâneš for "cognisance, sapience, prudence, science", which is comparable to candra for the Moon), a solar deity whose vehicle is a celestial chariot drawn by horses that symbolise the colours of visible light (the multitude of the day, and fire during the night) with the charioteer auriga (aruna) similar to Helios. It came to mean "hero" in the face of terror (peril, bever or bhaya). The halo, immediately from the Greek ἅλως or hálōs, is representative of a disk of light of the Sun or Moon. Caused by reflection and refraction of atmospheric crystals, the word is similar to the Semitic radix (triconsonantal root) Hē/Hāʾ-Lāmeḏ/Lām-Lāmeḏ/Lām, or הלל‎ in Hebrew and هلل in Arabic, for "exalt, glorify, magnify, laud, crescent, glow". The chakra, from the Sanskrit for "cycle, circle, disk, wheel, ring", is a potent symbol for the solar chariot (annual seasons or stations), vital generation (organic reproduction of life), celestial fate (temporal destiny and fortune), and astronomical zodiac (from the diminutive adjective of the Greek ζῳδῐᾰκός or zōidiakós) in physical and spiritual progression. Fate is determined by the totality of actions with intention and attention that have a causal relation or effect in consequences and reactions.

Report