Peace to the Gods and Goddesses of the foundation;
Much love goes to New York City;
And mad respect to London;
The godbody believe in self-discovery, self-defence, and self-sacrifice each in the moment of necessity and not by a standardised or structurised system.
We believe that mercy is the biggest act of love one could display, but without self-defence mercy is just a vanity as no one will respect it.
Without self-love, which includes love enough to defend yourself and your loved ones, no one will respect you, your loved ones, or your mercy.
For this cause violence should be an employable means of self-defence, but also a form of sport or employed for the entertainment.
We don’t believe in popularity or in denying self to gain popularity, nor do we believe in selfishness or self-interest, as to change your lifestyle simply because of fear or peer pressure is weakness.
We don’t believe in trying to win over crowds or convince the public as the truth can prove itself and doesn’t need us to help it.
We simply believe we should be truthful about ourselves, our hearts, our minds, our fears, and our desires to the public.
Those who accept it as good, well; those who laugh at it or consider it a lie, F*!# ’em.
But ultimately, we believe in evangelising through the lifestyle, truth, and knowledge we share.
We don’t believe in lying for personal gain or out of fear of the response but believe in showing love through your words and actions.
The more things you add and organise within your physical and psychological circumference the more stable you become.
These adjustments will also culturally affect your surrounding environment as it will need to adjust to your culture.
However, the more things you remove from your physical and psychological circumference the more severe the reaction from these physical and psychological forces.
The union of two opposing entities can only occur with the motion of attractive forces calling from one to the other and a reciprocal response from the other.
The motion of these attractive forces is called flow or fluidity.
This fluidity, however, can become an influenza should an inert imposition block the free flow of energy from one body to the next.
This imposition then creates disinformation on the part of the receptor who receives the attractive message via the repressed imposition.
In other words, they look at the message being given to them through the lens of fog tinted glasses.
The imposition thus becomes an obsession for the receptor who receives every message given from the sender from the perspective of that obsession, being blinded by the obsession.
The exposition and apocalypticism of the obsession then is the necessary goal of any godbody sociologist.
Once this obsession, or these obsessions, have been discovered and made into apocalypses the union process can begin.
Two forms of obsession are most worthy of treatment: self-obsession and object-obsession.
Most people know what object-obsession is as it is when one obsesses over somebody or something.
Self-obsession, however, comes mainly in two forms: paranoid thoughts and behaviours and delusional thoughts and behaviours.
It appears that paranoia stems from a self-obsessive fear of rejection and desire for acceptance, while delusions stem from a self-obsessive fear of failure and desire for success.
Both have their recurring influenzas: paranoia leads to exclusion, self-isolation, and detachment; while delusion leads to arrogance, self-aggrandisement, and intolerableness.
With finding the course of treatment within the practices and psychologies of social movements various issues must be appreciated by the godbody sociologist.
The role of the godbody sociologist to deliver advice and support can be quite elusive amid great opposition, whether from the public or the social movement.
True indeed, the godbody should be glad to suffer for the truth, but times and seasons – especially after disappointments, setbacks, and relapses – can cause deep frustrations and resentments if not externalised within the godbody’s mind.
Godbody sociologists should thus see themselves as doctors for charities and social movements and seek to become one with their patient social group forgetting all ties to self during the treatment.
The first phase of the treatment of any social movement is the diagnostic phase, where the godbody sociologist uses supreme mathematics, participant observation, and comparative analysis to diagnose the patient social group.
At the conclusion of the diagnostic phase the godbody sociologist must prescribe or proscribe what is necessary in order to help the social movement progress.
Godbody sociologists must avoid treating power groups like states or corporations and stick to treating only non-profit organisations, non-governmental organisations, charities, and other social enterprises.
When they have finished treating the social movement they can be themselves again and need feel no pain over what occurred during the process of treatment or over letting go of the social movement at the end of treatment.
The obsessions of the patient social movement should be relieved by the end of the treatment but the godbody sociologist, as a doctor for social movements, should consider again their own empowerment and mental stability.
In treating the patient/movement godbodies should study patient body language: postures, facial cues, tones, attitudes, energy levels, and most importantly feelings towards its mission.
This allows them to know if their treatment will be affective: here they may feel that self-confidence and external commitment are positive affects but far more important are self-affinity and empathic connection.
What can get lost in the treatment process is that some loss of empowerment for the sake of empathic interrelations can be positive so long as it is not total loss of empowerment.
Also, in most broken and derailed social movements is the experience of a trauma powerful enough to cause them to abandon their former self-development to develop a traumatic obsession.
It is through the acceptance of their now broken subjective definition of social or historical events, and of the systems they developed in accordance to these definitions that allows them to validate their new self-definition.
The more intersubjective experiences of validation they receive, which will come during the process of participant observation, the more they will feel comfortable enough to develop and express more realistic self-definitions.
For this cause the godbody sociologist must move from an objective idea of truth to one of intersubjective truth based on empathy and communal communication.
With this accomplished union with other social movements can be possible and can take them to the next level, which is also what we in the godbody need to do to move to the next level ourselves.