These concepts come from existing religions and philosophies that the UBWPS has taken and adapted to it’s structure, be it in a differing interpretation than the original or not.

Concept of Karma

Karma is about the energy you put out through your actions and way of being, that comes back to you.This spiritual principle is about the chain of causes in life and existence and their  inevitable consequences. At the most base apsect of karma is the cycle of cause and effect. Positive actions brings joy and negative actions bring pain or sorrow. Over a lifetime these things build up. It goes much deeper than this though. In daily life, one should foster positive energy about themselves by being positive and making positive actions. Thus when their energy cycles around, it will be positive or beneficial towards them. The negative person whom surrounds themselves with negative energy by their actions and ways will be caught in a continuing cycle of it, and it will end in their own self destruction.


To reach enlightment you have to go through a gradual progression of mental and spiritual cultivation.  First one must attain knowledge, making them a scholar. Intelligence in the general sense as learning things like mathematics, the sciences and so forth we learn inschool, but also in other relas of intrest, whatever they may be, and in any trade or way of living that the individual may partake of. As the person attains knowelwdge they learn about the world and everything living withn it. This expands their mindset and worldview and makes them well rounded intellectually, while also making them advanced in certain fields that they choose to do extra study and self educate in. Attainment of intelligence is next. Seeking the truth is the fundamental part of this stage, The individual takes all they hear and learn and looks at it without predjudice, personal opinion, or preconcieved thoughts or notions based upon stereotypes or handed down, pre programmed upbringing from prior generations.  All this is the hardest part in seeking the truth, being impartial and looking at the facts. When you can filter all you have learned through this, then you begin to have a total change of your view of the world and it’s happenings. you see things for what they are, and not what they appear to be. You cannot be decieved, lead astray, easily convinced by deceptions and so forth. In knowing the truth, you also refuse to listen to or deal with what is not true. This finally leads down the path to wisdom. Intelligence is knowing many things, wisdom is knowing what matters. When you have all of the prior attributes, you can then understand what really matters in life. this leads down the path to enlightenment, the highest level of being.  One important factor in this prgression is that somewhere in the midst of it, you have a spiritual awakening in your development. be it by way of a religion, a philosophy, or by solidly not adhering to one, you find yourself and whom you are on a spiritual level. Without that resouluteness and confidence in knowing who you are and what you stand for in your spiritual being, it allows your physical being to prgress to unlimited potential. The average person never reaches full enlightenment, especially in a modern world, but one strives to. Usuwally an individual reaches the borderline of high levels of intelligence and the beginning phaze of wisdom. Enlightenment escapes our grasp beause of moden living and the stresses it places on us through competition for food, housing, a mate, money,and other factors. Modern civillization forces us to have to value fleeting monetary things that bind up our mindand spirit. This is the same reason Monks denounce these things and live very humbly, away in solitude, think about it.

Buddhism’s Eightfold Path

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the

Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

1. Right View

Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others.

5.Right livelihood

Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.



Warriorhood / Warriorism

This is the heart of this school of philosophy. The way of the warrior and of being a warrior. In our interpretation of warriorhood, there are multiple facets it takes to make up what a warrior is. being a scholar is first and foremost, one whom studies things of general knowledge, of specialized intrests, and of the world around them and the aspects of it that pertain directly to their existence. This fostersintelligence and wisdom. A warrior has to be intelligent as well as posess wisdom, because in the end, it will be the biggest benefit to them in battle. In times of war or fighting, the warrior’s greatest weapon is their mind. besides, think logically, what good would an army of ignorant warriors be ? Being artist is apart of the way of a warrior also, and can be anything from actual artistic ability ( music, art, poerty etc) to mastery of a craft or trade as an “art”.   Fostering other talents outside of fighting is very important for spiritual balance. These other talents will also become of aid to the warrior at some point, this is indefinite. A warrior to some degree is a philosopher because with all they know,study, and experience, they have the insight into life and the world to interpret things differently and deeper than the average person. It is their duty to share their experiences and life testimony with others, and share knowledge in general, to educate others and set them on a positive path. Breaking down the things into something understandable, beit metaphoric or not, is their own personal philosophy. Also too, on a warriros many journeys in life, their experiences with shape and mold them, and definitely cause them to develop a unique life philosophy. Lastly, a warrior is a spiritual person. Be thei find their spirituality in religion,philosophy,or thecomplete absenceof any, they have to know themselves on a spiritual note so they can developfurther in the physical realm.

Random UBWP concepts ;

Lao Tzu

The behavior of the sage is natural and free because he harbors no unfit desires or unnatural expectations. He does what is appropriate in the given circumstances and accepts the lowest palces with contentment,and without resistance. He deems valueable what others have disregarded orsee as having no worth.In being selfless, he seeks to benefit all things opposed to using them to hisown ends and means. Like water, the sage is soft and supple rather than stiff or rigid. While appearing to do nothing, he achieves lasting results which to others seem to have come without apparent effort. The sage simply follows the flow letting events unfold as they may. He seeks to remain hiddne and takes no credit for what is achieved becuase hedesires neither posession nor domination.

Chuang Tzu

People live their lives as slaves to power and riches, or in striving to attain them. led by ambition and greed, they are unable to rest and are in constant friction with the world around them. There lives are fast paced and fullof hetic tension, and they feel trapped and like they cannot escape it. There is no need for people to force things for the sake of profit, greed or any other objective. The wise individual accpts the course of events as they unfold with neighter hope nor regret, knowing that the Tao brings all things to fufillment in due time.The key to freedom from stress is to follow the way of things, responding to them appropriately and dwelling in nonaction. The “Way”being the “path taken by natural events”. The sage is a mirror, he seeks to be utterly clear about what is before him and has no wish tochange things.

Events unfold according to the Tao. An example would be picking fruit when it is ripe, not before and not after, but just at the moment it is supposed to be. As it should be, in harmony with natural cycles.


The principle of the “Mean”  is when things function in a relationship of mutula dependence, people with one another and people with nature. All based of reciprocity and cooperation. This enables things to function without conflict or hostility.

The concept of beinga Sage,or “superior man” is the ethical ideal that one should aspire to be. To achieve the status of sage, one must have intimate knowledge of change and the order of things.Furthermore it requires having a correct understanding of human relationships and the workings of nature. A sage’s actions are superior to that of other men because his model of behavior is superior.  Wisdom requires constant learning and constant learning allows the superior man to better know the measure of things and to perform his duties accordingly. The sage does not say or think one thing, then do another. They match word with deed. They are kind and benevolent and provide impartial services to others. This would involve repaying evil with uprightness, and upholds virtuous behavior even in the most dire of circumstances.


The pathway to the upright life must include self-suffering and difficulty, When Heaven is aboutto confer great office on any man, first his mind must beexcercized with suffering, his sinews and bones with toil. Hisbody exposed to hunger and theelements and hisundertakings confounded and set back. These difficulties, and difficulties period, are to be considered opprotunities to develop independence, excellence, mental alertness, freedom from fear, and quietness of spirit. They build you, and your personal life testimony and experience. Positive virtues are beyond the graps of someone whom has not suffered.

Dogen Kigen

An individual should not waste a single second. Time must be utilized in a worthy pursuit, a single objective. that merits an all out effort. The life goal should be nothing small, selfish, or narrow minded.It must be chosen from a broad perspective and with an eye towards benefiting others and oneself. A knoble and unwasted life of happiness, living in the moment, and taking advantage of every moment.