The organized energy field acts unseen as a virtual database of morality and ethics .Organizations are deeply intertwined with morality and ethics, as the principles and values that guide individual behavior also shape the culture and practices within an organization.
Organizational ethics, encompassing the values, policies, and leadership approaches, dictates how employees perceive and respond to ethical dilemmas, and influences their sense of meaningful work. Furthermore, stakeholders increasingly expect organizations to demonstrate social responsibility, making organizational morality a crucial factor in long-term success and sustainability.
Ethics, in the context of organizations, refers to the principles and standards that define acceptable conduct in the workplace. It guides decision-making, influences relationships, and shapes the overall organizational culture.
Morality, on the other hand, is often seen as the broader set of values and beliefs that guide individual behavior and judgment about right and wrong. In an organizational context, morality is reflected in the ethical culture and the commitment to social responsibility.
Organisation and morality/ethics. Moral organisation on an Individual Level.
Morality organises human behaviour by distinguishing right from wrong. Ethical principles act as an “inner framework” guiding decisions. In your model, the spirit cocoon could hold the “memory” of universal moral laws, influencing human conscience.
Collective moral organisation. Societies create ethical systems (laws, customs, religions) to maintain harmony. These systems are organised through shared values and social contracts. The organised energy field could be seen as the deeper, non-local source aligning these values across humanity.
Dynamic nature of ethical organisation. Ethics evolves as societies grow and learn. Positive patterns of behaviour, once repeated, become “etched” in the collective memory (as you mention with neural networks and repetition). This mirrors your idea of the spirit storing and reinforcing constructive behavioural patterns.
Balance between individual and collective moral organisation must find equilibrium between personal freedom and collective good. Your concept of a stabilising energy field provides a philosophical explanation of how this balance is maintained at a deeper, universal level.
Connection to the organised energy field .The spirit cocoon can be seen as a carrier of moral memory, shaping conscience and ethical intuition across time and generations. Just as it organises matter and memory, it organises behaviour through subtle energetic patterns that encourage harmony and discourage destructive impulses. This aligns with your view that upbringing, education, and positive reinforcement are etched into neural networks and supported by a universal organising principle.
This chapter explores the relationship between the organized energy field, morality, and ethics, emphasizing the role of karma in ensuring justice. It discusses how moral principles, often rooted in religious teachings, have been distorted by egotism, power abuse, and corruption throughout history.
The author critiques the glorification of religious leaders, which can obstruct true spiritual adherence and moral clarity. While religion has influenced morality, so have philosophy, sociology, psychology, and political movements.
The chapter suggests that high moral principles are difficult to practice in real life, particularly due to self-interest and political power plays. It also highlights how political ideologies and regimes manipulate moral standards to serve their own interests.
The author argues that a deeper understanding of the spirit, which synthesizes matter and antimatter, is key to evolving towards selfless and pure morality. True moral behavior, grounded in spiritual maturity, should be free from religious and political agendas.
The golden rule—”Do unto others as you would have them do unto you”—is presented as a foundation for universal, enduring morality, contributing to a better, more harmonious world.
The higher the bank account, the higher its holder’s moral debt to society. Abuse of power, corruption, distortion and criminal behaviour will be indirectly punished through karma, which all people carry with them in life and in death. So that justice is done towards fellow human beings and society. Karma makes visible all matters good and evil.
The principles of morality and ethics are often religiously inspired. The prophets that founded a religion left behind scriptures, describing their life for future reference. They describe the atrocities of their time which they tried to combat in word and deed to improve the world they lived in.
Their inspiration and hope for a better life attracted people that wanted to follow the prophet’s example. By trial and error they succeeded or failed, because the scriptures posed limitations to people with egotistical tendencies. These scriptures, for instance the Ten Commandments, provided a recognisable and clear view of what was and was not allowed.
They have an eternal value and could be applicable forever. Human history, however, is a concatenation of egotism, abuse of power and violence. Reality, resulting from such prolonged and consequent denials of what is right, is a far cry from what is desired. Written history focusses on pivotal points: technological and scientific progress, wars and abuse of power, discrimination and oppression.
Technological and scientific progress leaves man to doubt the value of scriptures that were created centuries ago. The conviction with which the scriptures are considered to be the fixed fundament of human behaviour and happiness and with which the stories about creation, wonders and infallibility of divine powers are held to be true, lead a critical human being to ask questions about the truthfulness of any religion.
History taught us that the ideal, pursued by the scriptures, is a far cry from today’s harsh reality. Religious leaders misbehaved in times past and present, which cannot be reconciled with the pure principles of their faith.
Their misbehaviour was directed at their own, or their religion’s, benefit at the cost of competitors. If one is able to rise above the fixed framework of one’s religion and culture, a deep rift can be seen between the original principles of religion and the sliding scale of morals in an open and dynamic society.
Unacceptable behaviour becomes normal in due course, when leaders and followers can put it to their advantage. Egotism and abuse of power are too profitable in the short term to be discarded. If we don’t do it, someone else will. This sliding scale of morals keeps on moving. The profit enjoyed by a group of people breeds more respect and power and requires to be continued well into the future.
The adoration and glorification of prophets and later spiritual leaders obstructs a pure religion and strict adherence to its morals. Glorification creates an image of infallible and wise religious leadership, valuable for eternity. Blind obedience to these glorified religious principles creates a blind spot in the observing powers of its followers.
Our spiritual leaders and prophets know what is good for us. Isolated sects are a striking example. A world religion has to be open to criticism, considering its massive following. It can be asked whether this criticism is heeded.
It depends how the hierarchy within the church relates to political hierarchy. In theocracies ‘truth’ is the monopoly of the church. It then depends on the spiritual maturity and wisdom of church leader whether independent and critical reports from the media are possible.
The purity and relevance of religious morals and ethics have been obscured by personal glorification, centuries of abuse of power, ever more openness of the media and increased de-mystification of nature by science.
Morals and ethics are not the exclusive dominion of religions. There is a prominent influence by philosophers, sociologists, psychologists and political movements. The analysis of human behaviour in all its diversity, brutality and grandeur resulted in theories exonerating groups of people from power abuse, oppression, discrimination and misbehaviour.
Atrocities were thus explained away scientifically. Man is not prone to fair and justified behaviour. It is a tall order to put high morals and ethics into daily practise. This view approaches the reality and history of mankind better: ‘Do unto others, as you would have them do unto you’. It is a fata morgana in a desert full of naïve and wishful dreams. It is based on a pessimistic view of mankind. But I think a realistic view, considering the history of the world.
The influence of main political movements, such as fascism, communism, socialism, liberalism and nationalism is paramount in local government, law and morals. In countries under totalitarian regimes the ‘truth’ is the monopoly of egotism and it is only there to serve the interests of the leadership.
There is no such thing as purity. In democratically governed countries the extent to which coalition partners need each other determine the extent to which groups are equally and justly represented in political decision-making. Compromises required to reach political agreement determine the direction and justification of rules and regulations. How a society maintains its noble principles of law and order gives an indication of the true state of morals within that society.
The same mechanism of erosion applies as with religiously based morals. The truth is harsher in reality than in dreams. In their response to misbehaviour, political leadership, population and the law, self-interest and power abuse also obscure pure, political-theoretical principles.
Moral principles tend to be obscured by religiously or politically inspired, non-independent scientific research.
The principle of the spirit should provide insight into what drives human behaviour, history and evolution. The synthesis of matter – spirit and the antithesis of matter – antimatter are the driving forces of evolution.
Matter wants to dominate antimatter, whereas the spirit wants them to co-exist safely and solidly. The art of living is to recognize the unimportance of riches and pleasure through spiritual maturity. When this insight is gained, the uncomfortable feeling of money and power being substitutes for happiness disappears.
This insight is usually gained the hard way, but it is the perfect basis for selfless and pure morals, allowing everyone their justly deserved part. Morals should be selflessly phrased and practised, preferably free from religious or political movements.
Intercommunication of these movements is required to achieve diverse and balanced morals that apply universally and are eternally valid. The spirit gives a clear meaning and intention: Do unto others, as you would have them do unto you. When consistently adhered to, this view is a solid basis for a better and more pleasant life for all people on earth. It is the right way to reach Nirwana and to continue the new thesis of spirit and antimatter.