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Mafaism :
Mafaism was invented by the most high, Divine Mafa. I have added part of the information from the except of his upcoming manual. Its a fact that the power of positive practical thinking works. Feel free to edit and contribute to this site. I am a practising mafaist and I take pride in this new reality concept. Mafaist.James
Additions:
Commentary on Happiness:
Lately, an number of emails flooded my box with question regarding the definition of happiness and how to achieve it. Truthfully speaking. My answer is, Have lots of money and you will have solved 70% of finding and achieving it.
Happiness Index: Happiness has more than just one factor. I define it as a complex combination of all want-aspects that give us total physical satisfaction within our evolved life. A mental level of happiness is what I define as joy. In my book, Joy does not necessarily need physical stimulation to achieve, however, I still define it as the higher level of happiness that makes people disillusioned about understanding what happiness is. Its the orgasm of happiness. It can also be brought about by giving up and being content with your final capabilities. Joy can not be brought about by money, but money gets you closser to achieving it. The lies that are told by the church are that, you do not need money to achieve happiness" or "money wont buy you happiness" The church will then further ask you to give them your money in order for you to find happiness.
As of today, accept this fact, and you will be happier. " Money buys happiness" It has nothing to do with love or what you one really likes. If the ones around you are not happy, it is more likely that you wont be happy unless, it was the original intention to see them unhappy.
Summary: Happiness comes from a combination of everything we do, in today's modern world, in the West, money plays a greater part to happiness and marriage and everything we do. Please do not try to over analyze this, it is what it is.
Money buys happiness.
" I know some will raise eyebrows on this, and start being hypocritical. Even you,can be bought. That's why you are name-dropping all the time. ( Name dropping is a hip-hop name now in the Collins dictionary, - mentioning famous names to your friends for leverage, or claiming to know people with money or power, or claiming to be their friends)
"You may not like or enjoy your job, but you go everyday"
Laws of Seduction: Next Sunday
All the occurrences in the world follow a set of constant laws (= K) that can not be changed. When acted upon, all it does is bring another set of laws into effect and it goes on and on. These constant laws are natural, physical or emotional. All advancements that continue to occur are just new discoveries of what already exists. In physical law, we have Newton's laws. Make no mistakes, there are laws that govern human psyche and these laws are constant and can only be influenced to follow another set of rules. Mafaism will reveal these laws for your advantage. Some laws that I have revealed are the ones that cause indoctrination. Indoctrination can be achieved by a system of illusion, threat, lies, punishment, subjection. Any human mind is subject to all the laws of the universe. We can only influence them, hence then follow another set of rules that may be favorable or not favourable to us.
The famous three laws of motion: Newton's First Law (also known as the Law of Inertia) states that an object at rest tends to stay at rest and that an object in uniform motion tends to stay in uniform motion unless acted upon by a net external force. Newton's Second Law states that an applied force, F, on an object equals the time rate of change of its momentum, p. Mathematically, this is written as Assuming the mass to be constant, the first term vanishes. Defining the acceleration to be results in the famous equation which states that the acceleration of an object is directly proportional to the magnitude of the net force acting on the object and inversely proportional to its mass. In the MKS system of measurement, mass is given in kilograms, acceleration in meters per second squared, and force in newtons (named in his honor). Newton's Third Law states that for every action there is an equal and opposite reaction
Newton's 3rd Law applied:
Most people are in search for power and promote their interests or even to control and getting you to act in their interests at your expense. Do not loose sight in your daily battles. Do not react emotionally to anything, take control and make your actions more subtle and effective. Maneuver and control your opponents subconscious and focus on understanding how their system of emotions work. Push them for a favorable opposing reaction, and look for mistakes and go for the kill. Separate yourself from being part of the norm. Everything is predictable because it follows a set of rules .Sometimes, let the first law take control. It lets its guard down. If you learn to manipulate the laws of nature, everything will be under your control.
Divine Mafa
Mafaism, Volume 1
01.01.2007
The True Concept Of life
Harper Collins Publishing
www.mafaism.com
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Mafaism Volume 1
Part 10
By, Divine Mafa, : Interpreting the Master Key Concept, Charles Haanel, 1866-1849.
Collectivism is a term used to describe any moral, political, or social outlook, that stresses human interdependence and the importance of a collective, rather than the importance of separate individuals. Collectivists focus on community and society, and seek to give priority to group goals over individual goals.[1] The philosophical underpinnings of collectivism are for some related to holism or organicism - the view that the whole is greater than the sum of its parts. Specifically, a society as a whole can be seen as having more meaning or value than the separate individuals that make up that society. [2] Collectivism is widely seen as the antipole of individualism.
Contents [hide] 1 Politics 2 Economics 3 Typology 4 Collectivist societies 5 Criticism of collectivism 6 Notes 7 See also
[edit] Politics Some consider an early example of collectivist political philosophy to be Jean-Jacques Rousseau’s Social Contract, which maintains that human society is organized along the lines of an implicit contract between members of society, and that the terms of this contract (e.g. the powers of government, the rights and responsibilities of individual citizens, etc.) are rightfully decided by the "general will" - that is, the will of the people. This idea is part of the philosophical foundation of democracy.[citation needed]
According to Moyra Grant, in political philosophy "collectivism" refers to any philosophy or system that sees any kind of group (such as a class, nation, race, society, state, etc) as more important than the individual.[3] According to Encyclopædia Britannica, "collectivism has found varying degrees of expression in the 20th century in such movements as socialism, communism, and fascism. The least collectivist of these is social democracy, which seeks to reduce the inequities of unrestrained capitalism by government regulation, redistribution of income, and varying degrees of planning and public ownership. In socialist systems collectivism is carried to its furthest extreme, with a minimum of private ownership and a maximum of planned economy."[4]
However, political collectivism is not necessarily associated with support for states, governments, or other hierarchical institutions. There is also a variant of anarchism which calls itself collectivism (see collectivist anarchism). Collectivist anarchists, particularly Mikhail Bakunin, were among the earliest critics of authoritarian communism. They agree with communists that the means of production should be expropriated from private owners and converted to collective property,[5] but they advocate the ownership of this collective property by a loose group of decentralized communes rather than a government. Nevertheless, unlike anarcho-communists, they supported a wage system and markets in non-capital goods. Thus, Bakunin's "Collectivist Anarchism," notwithstanding the title, is seen as a blend of individualism and collectivism.[6] Anarcho-communism is a more comprehensive form of non-state collectivism which advocates not only the collectivization of the means of production but of the products of labor as well.[7] According to anarcho-communist Kropotkin, "houses, fields, and factories will no longer be private property, and that they will belong to the commune or the nation and money, wages, and trade would be abolished."[8]
[edit] Economics
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Generally speaking, collectivism in the field of economics holds that some things should be owned by the group and used for the benefit of all rather than being owned by individuals. Central to this view is the concept of the commons, as opposed to private property. Some collectivists apply this principle only to the means of production, while others argue that all valued commodities should be regarded as public goods and placed under public ownership.
Collectivism in economics may or may not involve a state as a manager and steward of collective property. For instance, anarcho-communists, who argue for the immediate abolition of the state, wish to place all goods under communal access without a state or manager. They argue that since, according to them, the value of labor cannot truly be measured, individuals should be free to produce and consume to their own self-determined needs. In 1876, at the Florence Conference of the Italian Federation of the International, where the principles of anarcho-communism were first laid out, it was stated:
"The Italian Federation considers the collective property of the products of labour as the necessary complement to the collectivist programme, the aid of all for the satisfaction of the needs of each being the only rule of production and consumption which corresponds to the principle of solidarity."
Anarcho-communist Peter Kropotkin believed that a lack of collectivization of goods would be a dis-service to individuals [9].
[edit] Typology
Collectivism can be typified as "horizontal collectivism", wherein equality is emphasized and people engage in sharing and cooperation, or "vertical collectivism", wherein hierarchy is emphasized and people submit to authorities to the point of self-sacrifice.[10] Horizontal collectivism is based on the assumption that each individual is more or less equal, while vertical collectivism assumes that individuals are fundamentally different from each other.[11] Horizontal collectivists tend to favour democratic decision-making, while vertical collectivists believe in a strict chain of command. Horizontal collectivism stresses common goals, interdependence and sociability. Vertical collectivism stresses the integrity of the in-group (e.g. the family or the nation), expects individuals to sacrifice themselves for the in-group if necessary, and promotes competition between different in-groups.[11] Harry Triandis and Michele Gelfand argue that horizontal collectivist societies are those based on communal living, such as Israeli kibbutzim, while vertical collectivist societies are for example fascist countries or traditional communities with strong patriarchal leaders; vertical collectivism also correlates with Right-wing Authoritarianism.[11]
Social anarchist Alexander Berkman, who was a horizontal collectivist, argued that equality does not imply a lack of unique individuality, but an equal amount of freedom and equal opportunity to develop one's own skills and talents,
“ "equality does not mean an equal amount but equal opportunity. . . Do not make the mistake of identifying equality in liberty with the forced equality of the convict camp. True anarchist equality implies freedom, not quantity. It does not mean that every one must eat, drink, or wear the same things, do the same work, or live in the same manner. Far from it: the very reverse, in fact. Individual needs and tastes differ, as appetites differ. It is equal opportunity to satisfy them that constitutes true equality. Far from levelling, such equality opens the door for the greatest possible variety of activity and development. For human character is diverse, and only the repression of this free diversity results in levelling, in uniformity and sameness. Free opportunity and acting out your individuality means development of natural dissimilarities and variations. . . . Life in freedom, in anarchy will do more than liberate man merely from his present political and economic bondage. That will be only the first step, the preliminary to a truly human existence." [12] ”
Indeed, horizontal collectivists argue that the idea of individuals sacrificing themselves for the "group" or "greater good" is nonsensical, arguing that groups are made up of individuals (including oneself) and are a not a cohesive, monolithic entity separate from the self. But it should be noted that most social anarchists do not see themselves as collectivists or individualists, viewing both as illusory ideologies based on fiction [13].
[edit] Collectivist societies
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There are many examples of societies around the world which have characterized themselves or have been characterized by outsiders as "collectivist".
On the one hand, there are the Communist states, which have often collectivized most economic sectors (and agriculture in particular). On the other hand, there are Israeli kibbutzim (voluntary communes where people live and farm together without private ownership), and communities such as the Freetown Christiania in Denmark (a small anarchist political experiment centered around an abandoned military installation in Copenhagen; Christiania has laws abolishing private property).
Democracy, with its emphasis on notions of social contract and the collective will of the people, has been characterized by some as a form of (political) collectivism.
[edit] Criticism of collectivism
The term collectivism tends to be used more by people who oppose collectivist ideas than by those who support them. As such, "collectivism" often carries pejorative connotations.[citation needed]
There are two basic objections to collectivism, which come from the ideas of liberal individualism. One is that collectivism stifles individuality and diversity by insisting upon a common social identity, whether it's nationalism, racialism, feminism, or some other group focus. The other is that collectivism is linked to statism and the diminution of freedom when political authority is used to advance collectivist goals.[14] Critics of collectivism are individualists, such as classical liberals, libertarians, individualist anarchists, and Objectivists. Perhaps the most notable modern criticism of collectivism is the one put forward by Friedrich Hayek in his book The Road to Serfdom, published in 1944 and translated into approximately 20 languages. Ayn Rand, founder Objectivism, was a particularly vocal opponent who believed the philosophy of collectivism led to totalitarianism. She argued that "collectivism means the subjugation of the individual to a group", and that "throughout history, no tyrant ever rose to power except on the claim of representing the common good." She further claimed that "horrors which no man would dare consider for his own selfish sake are perpetrated with a clear conscience by altruists who justify themselves by the common good."[15] (It should be noted that by "altruists" Rand is not referring to those who practice simple benevolence or charity but rather those who believe in August Comte's ethical doctrine of altruism which holds that there is "a moral and political obligation of the individual to sacrifice his own interests for the sake of a greater social good.").[16]
Anti-collectivists often argue that all authoritarian and totalitarian societies are collectivist in nature. George Orwell believed that collectivism resulted in the empowerment of a minority of individuals and oppression:
"It cannot be said too often - at any rate, it is not being said nearly often enough - that collectivism is not inherently democratic, but, on the contrary, gives to a tyrannical minority such powers as the Spanish Inquisitors never dreamt of."[17]
This liberal use of the term "collectivism" has in turn been criticized, especially from a Marxist point of view, on the grounds that all societies are based on group interests and therefore all societies could be considered "collectivist". Even the liberal ideal of the free individual is seen from a Marxist perspective as a smokescreen for the collective interests of the capitalist class.[citation needed] Social anarchists argue that "individualism" is a front for the interests of the upper class
"'rugged individualism'. . . is only a masked attempt to repress and defeat the individual and his individuality. So-called Individualism is the social and economic laissez-faire: the exploitation of the masses by the [ruling] classes by means of legal trickery, spiritual debasement and systematic indoctrination of the servile spirit . . . That corrupt and perverse 'individualism' is the straitjacket of individuality . . [It] has inevitably resulted in the greatest modern slavery, the crassest class distinctions driving millions to the breadline. 'Rugged individualism' has meant all the 'individualism' for the masters, while the people are regimented into a slave caste to serve a handful of self-seeking 'supermen.'...Their 'rugged individualism' is simply one of the many pretences the ruling class makes to mask unbridled business and political extortion." [18]
[edit] Notes
^ Ratner, Carl; Lumei Hui (2003). "Theoretical and Methodological Problems in Cross–Cultural Psychology". Journal for the Theory of Social Behaviour 33 (1): 72.
^ Agassi, Joseph (1960). "Methodological Individualism". British Journal of Sociology 11 (3): 244-270.
^ Grant, Moyra. Key Ideas in Politics. Nelson Thomas 2003. p. 21
^ Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. 12 Jan. 2007
[edit] See also This entry is related to, but not included in the Political ideologies series or one of its sub-series. Other related articles can be found at the Politics Portal. Collective identity Communalism Communitarianism Primitive communism Retrieved from "http://en.wikipedia.org/wiki/Collectivism" Categories: Articles lacking reliable references from May 2007 | Articles with unsourced statements since May 2007 | All articles with unsourced statements | Articles with unsourced statements since March 2007 | Ethical schools and movements | Collaboration | Political theories
"Freedom can come without a price, for it is found in the mind" (The universal source of your being)
This takes your ability to understand that life is just, but organized matter radiating energy.
Once you have understood power, it means you have acquired knowledge. Knowledge is true innate power in its sense. Once realized, power should be used. If power is not used to acquire freedom, or motion, it will dissipate to another form.
Mafaism, Volume 1. The True Concept Of Life. www.mafaism.com
PART ONE
1. That much gathers more is true on every plane of existence and that loss leads to greater loss is equally true.
2. Mind is creative, and conditions, environment and all experiences in life are the result of our habitual or predominant mental attitude.
3. The attitude of mind necessarily depends upon what we think. Therefore, the secret of all power, all achievement and all possession depends upon our method of thinking.
4. This is true because we must "be" before we can "do," and we can "do" only to the extent which we "are," and what we "are" depends upon what we "think."
5. We cannot express powers that we do not possess. The only way by which we may secure possession of power is to become conscious of power, and we can never become conscious of power until we learn that all power is from within.
6. There is a world within – a world of thought and feeling and power; of light and life and beauty and, although invisible, its forces are mighty.
7. The world within is governed by mind. When we discover this world we shall find the solution for every problem, the cause for every effect; and since the world within is subject to our control, all laws of power and possession are also within our control.
8. The world without is a reflection of the world within. What appears without is what has been found within. In the world within may be found infinite Wisdom, infinite Power, infinite Supply of all that is necessary, waiting for unfoldment, development and expression. If we recognize these potentialities in the world within they will take form in the world without.
9. Harmony in the world within will be reflected in the world without by harmonious conditions, agreeable surroundings, the best of everything. It is the foundation of health and a necessary essential to all greatness, all power, all attainment, all achievement and all success.
10. Harmony in the world within means the ability to control our thoughts, and to determine for ourselves how any experience is to affect us.
11. Harmony in the world within results in optimism and affluence; affluence within results in affluence without.
12. The world without reflects the circumstances and the conditions of the consciousness within.
13. If we find wisdom in the world within, we shall have the understanding to discern the marvelous possibilities that are latent in this world within, and we shall be given the power to make these possibilities manifest in the world without.
14. As we become conscious of the wisdom in the world within, we mentally take possession of this wisdom, and by taking mental possession we come into actual possession of the power and wisdom necessary to bring into manifestation the essentials necessary for our most complete and harmonious development.
15. The world within is the practical world in which the men and women of power generate courage, hope, enthusiasm, confidence, trust and faith, by which they are given the fine intelligence to see the vision and the practical skill to make the vision real.
16. Life is an unfoldment, not accretion. What comes to us in the world without is what we already possess in the world within.
17. All possession is based on consciousness. All gain is the result of an accumulative consciousness. All loss is the result of a scattering consciousness.
18. Mental efficiency is contingent upon harmony; discord means confusion; therefore, he who would acquire power must be in harmony with Natural Law.
19. We are related to the world without by the objective mind. The brain is the organ of this mind and the cerebro-spinal system of nerves puts us in conscious communication with every part of the body. This system of nerves responds to every sensation of light, heat, odor, sound and taste.
20. When this mind thinks correctly, when it understands the truth, when the thoughts sent through the cerebro-spinal nervous system to the body are constructive, these sensations are pleasant, harmonious.
21. The result is that we build strength, vitality and all constructive forces into our body, but it is through this same objective mind that all distress, sickness, lack, limitation and every form of discord and inharmony is admitted to our lives. It is therefore through the objective mind, by wrong thinking, that we are related to all destructive forces.
22. We are related to the world within by the subconscious mind. The solar plexus is the organ of this mind; the sympathetic system of nerves presides over all subjective sensations, such as joy, fear, love, emotion, respiration, imagination and all other subconscious phenomena. It is through the subconscious that we are connected with the Universal Mind and brought into relation with the Infinite constructive forces of the Universe.
23. It is the coordination of these two centers of our being, and the understanding of their functions, which is the great secret of life. With this knowledge we can bring the objective and subjective minds into conscious cooperation and thus coordinate the finite and the infinite. Our future is entirely within our own control. It is not at the mercy of any capricious or uncertain external power.
24. All agree that there is but one Principle or Consciousness pervading the entire Universe, occupying all space, and being essentially the same in kind at every point of its presence. It is all powerful, all wisdom and always present. All thoughts and things are within Itself. It is all in all.
25. There is but one consciousness in the universe able to think; and when it thinks, its thoughts become objective things to it. As this Consciousness is omnipresent, it must be present within every individual; each individual must be a manifestation of that Omnipotent, Omniscient and Omnipresent Consciousness.
26. As there is only one Consciousness in the Universe that is able to think it necessarily follows that your consciousness is identical with the Universal Consciousness, or, in other words, all mind is one mind. There is no dodging this conclusion.
27. The consciousness that focuses in your brain cells is the same consciousness which focuses in the brain cells of every other individual. Each individual is but the individualization of the Universal, the Cosmic Mind.
28. The Universal Mind is static or potential energy; it simply is; it can manifest only through the individual, and the individual can manifest only through the Universal. They are one.
29. The ability of the individual to think is his ability to act on the Universal and bring it into manifestation. Human consciousness consists only in the ability of man to think. Mind in itself is believed to be a subtle form of static energy, from which arises the activities called 'thought', which is the dynamic phase of mind. Mind is static energy, thought is dynamic energy - the two phases of the same thing. Thought is therefore the vibratory force formed by converting static mind into dynamic mind.
30. As the sum of all attributes are contained in the Universal Mind, which is Omnipotent, Omniscient and Omnipresent, these attributes must be present at all times in their potential form in every individual. Therefore, when the individual thinks, the thought is compelled by its nature to embody itself in an objectivity or condition which will correspond with its origin.
31. Every thought therefore is a cause and every condition an effect; for this reason it is absolutely essential that you control your thoughts so as to bring forth only desirable conditions.
32. All power is from within, and is absolutely under your control; it comes through exact knowledge and by the voluntary exercises of exact principles.
33. It should be plain that when you acquire a thorough understanding of this law, and are able to control your thought processes, you can apply it to any condition; in other words, you will have come into conscious cooperation with Omnipotent law which is the fundamental basis of all things.
34. The Universal Mind is the life principle of every atom which is in existence; every atom is continually striving to manifest more life; all are intelligent, and all are seeking to carry out the purpose for which they were created.
35. A majority of mankind lives in the world without; few have found the world within, and yet it is the world within that makes the world without; it is therefore creative and everything which you find in your world without has been created by you in the world within.
36. This system will bring you into a realization of power which will be yours when you understand this relation between the world without and the world within. The world within is the cause, the world without the effect; to change the effect you must change the cause.
37. You will at once see that this is a radically new and different idea; most men try to change effects by working with effects. They fail to see that this is simply changing one form of distress for another. To remove discord, we must remove the cause, and this cause can be found only in the world within.
38. All growth is from within. This is evident in all nature. Every plant, every animal, every human is a living testimony to this great law, and the error of the ages is in looking for strength or power from without.
39. The world within is the Universal fountain of supply, and the world without is the outlet to the stream. Our ability to receive depends upon our recognition of this Universal Fountain, this Infinite Energy of which each individual is an outlet, and so is one with every other individual.
40. Recognition is a mental process, mental action is therefore the interaction of the individual upon the Universal Mind, and as the Universal Mind is the intelligence which pervades all space and animates all living things, this mental action and reaction is the law of causation, but the principle of causation does not obtain in the individual but in the Universal Mind. It is not an objective faculty but a subjective process, and the results are seen in an infinite variety of conditions and experiences.
41. In order to express life there must be mind; nothing can exist without mind. Everything which exists is some manifestation of this one basic substance from which and by which all things have been created and are continually being recreated.
42. We live in a fathomless sea of plastic mind substance. This substance is ever alive and active. It is sensitive to the highest degree. It takes form according to the mental demand. Thought forms the mold or matrix from which the substance expresses.
43. Remember that it is in the application alone that the value consists, and that a practical understanding of this law will substitute abundance for poverty, wisdom for ignorance, harmony for discord and freedom for tyranny, and certainly there can be no greater blessing than these from a material and social standpoint.
44. Now make the application: Select a room where you can be alone and undisturbed; sit erect, comfortably, but do not lounge; let your thoughts roam where they will but be perfectly still for from fifteen minutes to half an hour; continue this for three or four days or for a week until you secure full control of your physical being.
45. Many will find this extremely difficult; others will conquer with ease, but it is absolutely essential to secure complete control of the body before you are ready to progress. Next week you will receive instructions for the next step; in the meantime you must have mastered this one.