Death & Slaying Ethics

An Ethical Code of the Temple of Zeus – By High Priest Hooded Cobra 666

Preamble

In Zevism, one should at all costs avoid the killing of another being. A lifestyle where one will have to do none of this is the one most strongly advised. Our core doctrine is to avoid death and never harm anyone.

Yet in the world where criminality and accident exist, where death must be confronted as part of nature, or where the influence of Izfet and Yehubor persist in our societies, events of uncontrollable situations will occur; and we pray they never occur to any Zevists nor to any man, woman or child. Yet, we live in the real world and until these practices disappear or become almost non-existent, we live in this world – down here.

From real life circumstances such as work in the police, military, security, nursing, medicine, and other heavy professions, even from these, death can incur.

These situations are part of life and can be outside of our control.

Ethics such as "Thou Shall Not Kill" are not only empty, but they cannot be followed in some types of lives such as those in the military or those who walk heavier paths. The commandment is an empty prohibition without discernment: it treats the soldier and the murderer as the same, the accident and the assassination as equal, the defender and the aggressor as morally identical. This is not ethics. This is laziness and not mentioning reality, dressed as false virtue. Hypocritical faiths of "Yehubor" have always avoided this topic. They preach "love for all people" and "Thou Shall not kill" in one page, then in the next page of their works, they venerate mass genocides. This hypocrisy does not contribute to ethical conduct; it is a lie of surface. The history of the religions of Yehubor proves this; where was "Thou Shall Not Kill" during the Crusades or the Witch Trials, or during Jihad? Their "ethics" do not exist and they are lies and falsehoods. None of them explain how the Divine truly does perceive any case. Zevism does, based on the realistic world of life that we live in, not in falsehood and empty statements about the "next world". We address reality; we want reality to improve and an age to come where you will not even need to look at this page for guidance; but this want and aim is not replacing the real world: the one we live in.

What the following Ethic explains is how the matter of killing is perceived by the Gods in each case: how each case is weighed upon the Scales of Ma'at, and what spiritual consequence, if any, accrues to the soul of the one who has taken life.

The Ten Cases

I. Slaying in Self-Defence

In the case where you slay someone in self-defence, if that self-defence is properly supported and justified, you do not accumulate heaviness in the eyes of Ma'at.

The right to defend one's own life is prior to any law, human or divine. The being who attacks for no cause or for empty causes against you, has, by the act of attack, placed himself outside the protection of Ma'at. You do not incur his weight; he incurs his own. Your duty is to survive. The Gods do not demand that their children submit to slaughter. Depending on laws of each Nation, the above can change, subject to laws, proof and legal litigation. In Zevism, the topic is explained.

Judgement of Ma'at: No weight accrues. The scales remain balanced.

II. Murder from Envy, Hate, or Avarice

In the case where you slay someone because of envy, jealousy, or mere hate, or for avarice and possessions but with no real, justified reason you incur heavy weight in the eyes of Ma'at. For you are less than Andrapods and less than animals, who slay for natural necessity but have no control of this.

The animal kills to eat, to protect its young, to survive. It has no choice. You have choice and you chose to destroy a life for nothing – especially in many cases where conversation could solve something, or co-operation would have the same or better results. The beast that kills a gazelle is innocent; the man who murders for jealousy is beneath the beast, because the beast cannot do otherwise and the man can. By reasonable consequence, both the authorities of the world and the Gods will be against you.

Judgement of Ma'at: Heaviest weight. The soul is weighed below the Andrapod and below the animal. Both mortal and divine law condemn.

III. Slaying an Unprovoked Attacker

In the case where you are attacked without reason for your life, and you have to slay the offender to defend yourself, you will pay the price of mortal law for mortal law must run its course, and the courts of men must judge by their own procedures. But you will not pay a price in the divine court of Ma'at for this slaying.

The distinction between mortal and divine judgement is critical. Human law may convict you for human law deals in evidence, procedure, and precedent, and cannot always see the soul's truth. But the Gods see clearly what you have done; even if you somehow escape the mortal authorities. If you were genuinely attacked without provocation and had no other recourse, the weight falls on the attacker, not on you, even if convicted. The human law is the human law and we must respect it; but the law of the Gods can see all things, even when the human law is wrong.

Judgement of Ma'at: Mortal legal consequences apply. No divine weight accrues.

IV. National Wars — Wars of Survival

In the case you have to slay under conditions enforced by the Yehubor, such as national wars do your earnest to act in the interests of Ma'at and not in the interest of Izfet and Yehubor. National wars are part of the process of human survival; they are not your personal mistake.

The soldier who fights in defence of his people is not a murderer. He is a being caught in the machinery of historical forces larger than himself. His duty, within that machinery, is to preserve as much of Ma'at as possible: to fight with discipline, to avoid unnecessary cruelty, not attack innocents and civilians, to protect those who cannot fight, and to remember at every moment that the human being across from him is also a child of the Gods trapped, like him, in a situation neither of them chose. The protector of the people gains love in the face of Ma'at, when this is done truly. The weight incured upon themselves for the protection of others.

The weight of national war falls on the structures that created the war on the Yehuboric systems of domination, expansion, and ideological or theological enforcement that drive nations into conflict. The individual soldier's soul is weighed by how he conducted himself within the war, not by the mere fact that he fought, not by if they participated something they could not escape from; or had to participate into to protect others. Both these states are acceptable in Zevism; just be a Divine Warrior and not a tool of Iz'fet.

Judgement of Ma'at: Weight is measured by conduct, not by participation. Act in the interest of Ma'at.

V. Religious Wars — Wars of the Yehubor

In the case you fight a war for Yehubor, removing human lives in the name of any God, you are to be consumed by Ammit. This is your personal mistake. You knew it was a "holy war in his name" by the declarations.

There is no ambiguity here. The crusader, the jihadist, the inquisitor, the one who kills in the name of God any God, including the Gods of the Temple of Zeus has committed the most absolute violation of Ma'at. The Gods do not ask for human blood. They have never asked for it. Every religion that demands killing in God's name is a Yehuboric operation, regardless of which name it invokes. It produces highest Sahibur & Varvarim.

There is only one side in religious wars: the Yehubor's side. Both armies serve Izfet. Both sets of corpses are offerings to the same false principle. The soul that participates willingly in this machinery, that picks up a weapon because a priest told him God demands it, has surrendered his discernment to the very force the Gods most despise. Ammit awaits.

Judgement of Ma'at: Total condemnation. Consumed by Ammit. No exception.

VI. Killing by Pure Accident

In the case of slaying someone by pure accident: such as a car accident or other accidental forms where you are not responsible at all, the ramifications of this will be legal and sensible; spiritually, you will incur heaviness in the eyes of Ma'at relative to your knowledge and understanding of your responsibility. If it was zero, you will incur zero. If it was 1 out of 10, you will receive the equal amount of weight.

An accident is not a murder. But an accident is not nothing. The soul that has taken a life even unintentionally carries relative weight. The question Ma'at asks is not "did you intend this?" but "what did you know, and what should you have known?" The driver who kills a pedestrian in a genuine, unforeseeable accident carries less weight than the driver who was speeding, who was distracted or drunk, who knew the road was dangerous and drove anyway elevating chances of accidental death and not caring. The weight is proportional to awareness.

Judgement of Ma'at: Weight proportional to the degree of knowledge and responsibility. Honest accident carries lighter weight than careless accident.

VII. Killing by Negligence

A mother who uses substances and forgets her child is committing murder. This is extremely heavy in the eyes of Ma'at and equal to intentional murder.

Negligence is not accident. Negligence is the voluntary abandonment of responsibility. The parent who leaves a child in a hot car while intoxicated, the doctor who operates while impaired, the driver who takes the wheel knowing he cannot see straight, or the pilot who takes the airplane and knows he is drunk and cannot drive it these are not accidents. They are choices that can cost lives. The choice was not to kill; the choice was to abandon the duty of care that would have prevented the killing. In the eyes of Ma'at, this abandonment is murder, because the soul chose comfort, pleasure, or indifference over the life it was charged with protecting.

Judgement of Ma'at: Equal to murder. The abandonment of care is itself the crime.

VIII. Defence Against Yehuboric Assault

If you are physically assaulted or attacked by Yehubor in the material realm: Yehubors who want to impose their false theology upon you, who want to terrorise you and harm you, and there is a realistic physical life threat: usage of the Dark Arts is fully warranted. The Dark Arts must be used without mercy, without apology, without remorse and without limits.

Use without restraint all legal means, all authorities, all protection, and all spiritual powers at your disposal, without mercy, in proportionate force.

This is not a licence for aggression. It is a recognition that the Yehuboric principle, when it manifests as physical violence against the practitioner, has forfeited all claim to restraint. The qualifier is critical: realistic physical life threat. This means TRUE THREATS. Not disagreement. Not insult. Not theological debate. Not even maximal hate when no violence has taken place. This means Actual, material danger to your life and body. When that threshold is crossed, the full arsenal legal, institutional, and theurgical is authorised. Proportionate force means: enough to end the threat, not more.

Judgement of Ma'at: Fully warranted. No divine weight accrues for the defence of one's life against Yehuboric violence.

IX. Death in Medical Professions

In the case where you work in professions such as a doctor or a nurse, losing patients or contributing to death is measured in the parameters of this profession. There are times where death cannot be stopped. There are times where it can.

The doctor who loses a patient despite doing everything within her power carries no weight in the eyes of Ma'at, his soul is lighter for the life he attempted to save. Death is part of the profession's terrain; to practise medicine is to walk alongside death every day, and not every battle can be won. But the doctor who kills on purpose through malpractice, through indifference, through deliberate harm is a killer wearing a healer's coat. The weight of the deception and the killing both incur on them if they do this deliberately. Ma'at's scales sign accordingly.

The medical profession is one of the highest callings in the eyes of the Gods, precisely because it places the practitioner at the boundary between life and death and demands that she/he fight for life every time. The weight of this calling is heavy; the honour of it is proportional, upward and downward. In cases where euthanasia has to be practiced, the In this boundary, one is not a god or a killer; one has to do the best they can do to prevent death and to promote life.

Judgement of Ma'at: Weighed by professional context. Unavoidable death: no weight. Deliberate harm: equal to murder and worse.

IX-b. On Euthanasia

The Hippocratic Oath - the oldest ethical code of medicine, sworn before the Gods states plainly: I will neither give a deadly drug to anybody who asks for it, nor will I make a suggestion to this effect. Zevism upholds this oath in its original form.

The argument for euthanasia rests on a single principle: that unbearable suffering justifies the termination of life. This sounds compassionate. It feels compassionate. But it is despair wearing compassion's face. The moment a society legalises the physician's right to kill, it has created a new category lives not worth living and that category, once created, expands without limit. What begins as provision for the terminally ill in agony extends to the chronically depressed, the disabled, the elderly who feel they are a burden, and eventually to those whose suffering is not medical but economic. The society that cannot house its sick, that cannot fund its palliative care, that cannot sit with suffering long enough to alleviate it, offers death as a service and calls this mercy. This is Izfet operating through the vocabulary of compassion.

The physician's authority over the body is conditional. It is granted for one purpose: healing. The moment the physician is permitted to kill, the nature of the relationship between doctor and patient changes permanently. The patient no longer knows, with absolute certainty, that the person standing over his bed is unconditionally committed to his survival. That certainty is the foundation of all medical trust. Once broken, it cannot be restored.

The autonomy argument that it is one's own body and one's own choice is the strongest case in favour. But autonomy exercised under conditions of agony, isolation, financial ruin, and despair is not free autonomy. It is coerced autonomy. The person who says "I want to die" while suffering, alone, and abandoned by his society is not making a free choice. He is making the only choice the system has left him.

Suffering is real, and Zevism does not minimise it. But the answer to suffering is the alleviation of suffering not the annihilation of the sufferer. Palliative medicine can manage pain in virtually every case. What it cannot manage is despair, and despair is not a medical condition but a spiritual one. You do not treat a spiritual condition by eliminating the spirit. Alleviate the pain. Fund the care. Sit with the dying. Hold their hands. But do not kill them and call it kindness. Ma'at does not recognise mercy as a licence to kill.

Judgement of Ma'at: Prohibited. The physician's hand is consecrated to healing. To turn it into an instrument of death even merciful death violates the consecration that makes the profession sacred.

X. Military Command and Professions of War

In the case you are a military commander, or in professions of war and combat, you might have to slay as part of war for political, military, or police situations. In this case, the weight of a killing is the weight of the context.

The avoidance of all unnecessary death should be the key component in your thought process. Never make it personal. The moment a soldier or a commander makes a killing personal the moment it ceases to be a professional obligation and becomes an expression of hatred, revenge, or sadism the weight shifts from the context to the individual. The context may absorb much; personal malice it cannot absorb.

The commander who sends men to die carelessly, who treats lives as numbers, who escalates violence for glory or promotion, accumulates weight that the context of war cannot excuse. The commander who agonises over every order, who seeks the path of least death, who remembers that every enemy soldier has a mother this commander serves Ma'at even in the midst of Izfet.

Judgement of Ma'at: Weight measured by context and conduct. Avoid unnecessary death. Never make it personal.

XI. On Suicide: The Slaying of the Self

Suicide is the gravest violation a soul can commit against itself. It is the destruction of the very vessel that the Gods gave you for your ascent the deliberate annihilation of the instrument through which all spiritual work, all growth, all evolution, all service to Ma'at is accomplished. The body is not a prison from which escape is permitted. It is a temple in which the work is done. To destroy it is to desecrate it.

Aristotle stated the matter with the precision of the philosopher who does not flinch: the man who kills himself to escape pain, poverty, or sorrow is not brave but a coward. In the Nicomachean Ethics (III.7, 1116a), Aristotle argues that to die in order to flee what is painful is the act of a soft man, not a courageous one for true courage is the endurance of what is terrible for the sake of what is noble, and the suicide endures nothing. He flees. The brave man faces suffering and transforms it; the coward faces suffering and abolishes himself. Aristotle further argues (V.11, 1138a) that the suicide commits an injustice against the polis against the community because his life is not his alone, but could benefit others also; family, society and others. It belongs also to those who depend on him, who love him, and who are diminished by his absence whose a part of them is also going to die with their death. The man who kills himself steals from everyone who needed him to remain.

Zevism adopts and deepens this position. The soul of a Zevist one who has received the knowledge of the Gods, who has begun the work of spiritual ascent, who knows the path of Ma'at carries a heavier obligation to endure than the soul of one who walks in darkness. It also holds a higher gift: virtually all negativity, can be progressively, be overcome. To know the path and to destroy oneself rather than walk it is not merely cowardice; it is a betrayal of the Gods who revealed the path, of the tradition that preserved it, and of every being human and divine who invested in your survival. The weight on the scales of Ma'at is correspondingly enormous.

Depression, sadness, grief, despair, the feeling that one cannot escape, the conviction that the world is unbearable these are not reasons; they are illusions. They are moral weaknesses to be fought, not exits to be taken. You can overcome these topics and more of them, you are strong. Every soul that walks the path of Ma'at will encounter darkness periods of crushing weight, of hopelessness, of the feeling that continuation is impossible. This is the terrain of spiritual war. It is not an anomaly; it is the expected condition of the soul under the influence of Izfet. To surrender to it to treat a temporary darkness as a permanent condition and to destroy oneself rather than fight through it is to hand Izfet its victory. The Yehubor does not need to kill you if you will kill yourself.

The Zevist is commanded to fight. To endure. To claw forward through the darkness by every means available meditation, prayer, the support of the community, the invocation of the Gods, the discipline of the body, the ruthless refusal to surrender. The darkness passes. It always passes. The soul that endures it emerges stronger than before. Everytime you don't slay yourself you are stronger than before; you overcome death. The soul that does not endure it does not emerge at all.

However: Zevism is not a theology of cruelty, and it recognises that there exist extreme circumstances in which the destruction of the self is not cowardice but the last act of sovereignty. These circumstances are narrow, specific, and absolute:

In the case of prolonged torture from which there is genuinely no escape. In the case of war captivity where the continuation of life means the extraction of information that will destroy others. In the case where the only alternative to death is the complete destruction of one's will and the forced instrumentalisation of one's body and mind against one's own people. In these cases and only in these cases the taking of one's own life is an act not of flight but of final resistance. The soul that chooses death rather than become a weapon of Izfet has chosen Ma'at at the ultimate cost. No weight accrues.

But let no one confuse these extreme and terrible situations with the ordinary suffering of life. The above are exceptional conditions and extremely unlikely ones. The man who kills himself because his business failed, because his love was unrequited, because his mood is dark, because he is lonely, because he feels that he cannot go on this man has not encountered the limit of endurance. He has encountered the illusion of that limit, manufactured by Izfet, and he has believed the illusion. He has done what Aristotle rightly named: he has fled from what is painful rather than face it. He has traded an eternity of potential ascent for the termination of a temporary agony. The scales of Ma'at weigh this accordingly: heavily, terribly, and without appeal.

Judgement of Ma'at: Extremely heavy weight. The knowing soul bears the heaviest condemnation. Acceptable only under conditions of absolute, inescapable duress where the alternative is the destruction of others. In all other cases: endure, fight, survive.

The Supreme Case of Slaying and Death

✦ The Conversion of the Carrier of Izfet

In the case you can convert the carrier of Izfet who wants to kill you, and bring him to a better state or into the path of Ma'at you have conquered them. The above is highly improbable; but in the cases where these people are restrained and actually evolve, this means you have saved a carrier of heavy Iz'fet. One must not pursue this by any costs. But the goodness of Theophoros, can in some cases save even the carriers of heavy Iz'fet. In other cases, it can be your undoing; so be very alert to this reality. This is not a message to become an empty savior or try to save serial killers; it's a message to promote Divine Hope.

In the eyes of the Gods, if you convert someone sunk in Izfet into the path of Ma'at, you might yourself be endangered in the process. If you are not destroyed, and you succeed, it is as if you have saved ten lives.

This is the supreme act. Not the slaying of the enemy but his transformation. Not the destruction of the carrier of Izfet but the destruction of the Izfet within him, while preserving the being. The theurgist who can accomplish this in the material realm has performed the highest possible act of Ma'at: the conversion of death into life, of darkness into light, of an enemy into an ally. The life was preserved and Iz'fet was destroyed.

Ten lives. Because the converted carrier of Izfet does not merely stop doing harm he becomes a force for Ma'at, and every soul he touches thereafter is touched by the light that was planted in him and saved him or her. The ripple extends outward beyond calculation.

Judgement of Ma'at: The highest honour. Equivalent to saving ten lives. The soul shines.

Summary of the Scales

№	Case	Weight in Ma'at
I	Self-Defence (Justified)	No weight
II	Murder (Envy, Hate, Avarice)	Heaviest weight : below Andrapods
III	Slaying Unprovoked Attacker	Mortal law applies; no divine weight
IV	National War (Survival)	Weighed by adherence to Ma'at
V	Religious War (Yehubor)	Consumed by Ammit
VI	Pure Accident	Weight proportional to knowledge
VII	Killing by Negligence	Equal to murder
VIII	Defence Against Yehuboric Attack	Fully warranted : no restraint
IX	Medical Profession	Weighed by professional context
IX-b	Euthanasia	Prohibited : violation of Hippocratic consecration
X	Military / Police Command	Weight of context; avoid unnecessary death
XI	Suicide (General)	Extremely heavy : flight from Ma'at
XI-b	Suicide (Extreme Duress)	Acceptable : no weight accrues
✦	Conversion of Izfet-Bearer	As if saving ten lives

✦ This Ethic does not pretend that the world is simple. It does not offer the comfort of a single commandment that covers all cases. It demands that you think that you weigh each situation on the scales of your own discernment, knowing that the same scales will weigh your soul. The Gods gave you reason so that you might use it. The prohibition "Thou Shall Not Kill" takes your reason away and replaces it with obedience. This Ethic gives your reason back to you and with it, the full weight of responsibility.