General Semantics heavily influenced William Burroughs and through him the beat movement in general. Another early student was L Ron Hubbard, who later founded Dianetics and then Scientology from Korzybski’s ideas. Dr. Albert Ellis, a psychologist at Columbia University, from studying Korzybski, would make Rational Emotive Behavior Therapy, by starting from the conclusion that events trigger irrational beliefs, uninvestigated maps, that result in unhealthy negative emotions – the ABC of Cognitive Therapy. Dr. Ellis would use enquiry, or socratic questioning, to encourage the realization that we live in a world of beliefs, not reality. Dr. Albert Ellis’ work was basically just appropriated by Dr. Aaron Beck and the University of Pennsylvania for commercial benefit with no substantive change in method, and was therefore, for marketing purposes, relabeled and trademarked as CBT, or cognitive behavioral therapy. CBT is a mainstay of modern psychology, is pretty much the only therapy with reproducible scientific results, and one of the few psychotherapies reimbursed by major national and private insurers. L Ron Hubbard’s Scientology version of Korzybski’s work, which had been completely subsumed in the activities of the Church of Scientology, would be combined with Alan Watts’ study of Eastern religion by a young Scientology auditor, Werner Erhard, who would found EST, which now is called Landmark Education. Landmark Education is working with the Harvard Business School, Benjamin Zander, and its material is seen again and again in business classics like the Three Laws of Performance. It is safe to say that Scientology’s version of Korzybski’s work is widely accepted in the business world as the occupational improvement/business seminar culture and in the academic world as the Study Tech/Glasser Model/Engaged Learning Model of Classroom discipline, a version of which is practiced in nearly every public and private school in the Western hemisphere now.

Byron Katie, a Landmark student and associate, has combined the work of Dr. Ellis and Werner Erhard, into a flexible, non-humanistic, new age version of REBT. Early tests, such as at Stanford Pain Clinic, show her model to be as effective as CBT/REBT but easier for most patients to acquire, and it is perceived as far less offensively humanistic and overtly Scientology/EST-flavored than Ellis’ or Beck’s work. Personally, I find a marriage of Korzybski’s physical materialistic neo-Kantianism and Alan Watt’s transpersonal psychology to be a little odd, especially given Albert Ellis’ extended rants on Transpersonal Psychology and religious idealism, but it seems to fill a perceived hole in the delivery of CBT for many patients – that divine touch so many maps seek to locate.

Eckhart Tolle would combine Korzybski’s work, particularly focusing on how our maps lead to “time-binding,” with the understandings of Heidegger and Sartre to come up with a Westernized version of the teachings of Ramana Maharshi, a Hindu advaitist, seen through the lens of Korzybski. Korzybski’s work would also lead to research into how language affects people’s experience of the world, which, when combined with behaviorism of Dr. Watson, Dr. Skinner and a Korzybski-type analysis of Dr. Milton Erickson’s language manipulation tricks in patient care done by Bandler and Grinder, would lead to the science of conversational hypnosis, subliminal messaging and NLP, neuro-linguistic programming. NLP is the basis of the highly profitable coaching industry. Also, these tricks of language and symbol manipulation are the basis for the modern advertising industry and the political media machine. Further government investigation in the control possibilities inherent in Korzybski’s work, through the MK Ultra program, would lead to experimentation with and widespread social dissemination of acid, the psychedelic movement in general, and a neo-Korzybski reworking of Christianity by MK Ultra students Helen Schucman and Bill Thetford called the Course in Miracles that has been very popular and has even spread to affecting mainstream seminary interpretations of Christianity such as Elaine Pagels’ critiques and others. Theodore Kaczynski, also known as the Unabomber, participated in CIA-sponsored MKULTRA experiments conducted at Harvard University from the fall of 1959 through the spring of 1962. Merry Prankster Ken Kesey, author of One Flew Over the Cuckoo’s Nest, also was involved in MKULTRA experiments involving LSD and other psychedelic drugs at the Veterans Administration Hospital in Menlo Park while he was a student at nearby Stanford University.

As you can see, Korzybski is the most important figure in the evolution of our modern life. In many ways, his transformative effect on society has scarcely begun.

“It is a mechanism of thinkingness, whether one is postulating or receiving information, that one retain one’s ability to know. It is equally important that one retain one’s ability to not-know. Thought consists entirely of knowing and not-knowing and the shades of gray between.

You will discover that most people are trying not to remember. In other words, they are trying to not-know. Education can only become burdensome when one is unable to not-know it. It is necessary that one be able to create, to receive, to know, and to not-know information, data and thoughts. Lacking any one of these skills, for they are skills, no matter how native they are to the individual, one is apt to get into a chaos of thinkingness or creatingness or livingness. You can look at any eccentric or aberrated person and discover rapidly, by an inspection of him, which one of these four factors he is violating. He either is unable to know or not-know his own created thoughts, or he is unable to know or not-know the thoughts of others. Somewhere, for some reason best known to him, in his anxiety to be part of the game, he has shelved or lost one of these abilities.

Time is a process of knowing in the present and not-knowing in the future or the past. Remembering is the process of knowing the past; prediction is the process of knowing the future. Forgetting is the process of not-knowing the past, and living “only for today” is the process of not-knowing the future.”
Scientology The Fundamentals of Thought p. 31

Cognitive Therapy in Clinical Practice Jan Scott, Mark Williams, Aaron Beck

Innovations and Advances in Cognitive Behaviour Therapy Danielle Einstein

Introducing Cognitive Analytic Therapy Anthony Ryle and Ian Kerr

Behaviour Therapy S P K Jena

Handbook of Brief Cognitive Behaviour Therapy Frank Bond and Windy Dryden

The task eventually boils down to trying to be “out of your mind.” The problem is that your experience really is made out of your nervous system, and being a rational human being you know this. So the best you could attain with “wei wu wei” as a goal is a mental state which pretends it is at the “God’s eye” point-of-view, or “universal awareness,” or “universal observer.” This is actually just another mental state, an image, and a delusional one at that. You would not really be operating outside of your mind, that is, “wu wei,” without governance, you would actually being in the phenomenological experience of the fantasy of being outside your own governance, but not the reality of it, just a shabby picture of freedom. I am quite convinced this sort of magical spirit possession by “God” is actually what was envisioned in Taoist, Buddhist, Hindu/yogic and Atheist Samkha doctrines, all closely related. All these modern attempts to find meaning in this crap are just mental gymnastics with poor, ridiculous, superstitious material.

In fact, this insight, that states of enlightenment, transcendence, wu wei, or whatever you want call it, are unreal actually the only real point or value left of taoism, and zen which is closely related to it. So if the state of “wu wei” is still “wei” really, what “wei” is it without, or how can we reframe this nonsense in a modern way to preserve meaning and fun rituals? Well, we could purge ourselves of excess “wei.” What is excess “wei?” Excess “wei” is “wei” or mind/governance that is not actually present or conducive to reality, “wei” or mind that is fixated on past conflicts and/or future fears, attending to images not present in the moment. So getting rid of the ways in which childhood neurotic or societal messages cause you to make incorrect decisions or be unhappy is “wu wei.” Also, flow states where you nervous system functions smoothly for movement without a lot of delay from conscious processing garbage are pathognomonic for Taoism/Zen, like the archer and the prize, and other classic stories. These kind of modern reframings of this archaic nonsense constitute the bulk of new age sales of this like Eckhart Tolle, Alan Watts, Byron Katie, Krishnamurti, Gangaji, Ramana Maharshi, Nisargadatta, Ramesh Balsekar, Tony Parsons and a mega-million dollar industry to go with it!

The mind in neurosis (excess “wei”) primarily believes in transcendental states other than right here/right now, like past conflicts and future fears. As such, the belief in these illusory transcendental states is actually the “wei” we need to do without! One may look at desires to alter the past or future in some better way as being the essence of goal-making or yearning. This is the key paradox of zen/taoism in its modern hippie form: yearn or set a goal for a state where you don’t have any yearnings or goals …. The problem is worse than that, in that in this cosmology, our mind, our sole mode of being, is just a machine for making images of the past as concepts and pictures of the future as hopes and the counted-on effects of causes. The mind, our being, our actual experience of the world, is just a yearning or goal-setting picture-machine. So really “wu wei” is something very close to be without being. This is only attainable in a meta way by just simply realizing your absolute lack of specialness in any way. Any concepts of “polishing the mirror” or becoming “wu wei” is, by default, a complete and utter waste of time, and actually the wrong direction to be a healthy, integrated human being.

Widdowson, Mark (2010-02-08). Transactional Analysis: 100 Key Points and Techniques . Taylor & Francis. Kindle Edition.

Zander, Rosamund Stone; Zander, Benjamin (2000-09-28). The Art of Possibility (pp. 52-53). Perseus Books Group. Kindle Edition.

OK so we know a madman stumbled on a technique that has led to the modern therapy industry, and there has been a struggle over the large profits represented ever since. So what is the mythos? The basic idea, as Werner Erhard put it, is “space-opera zen.” In scientology, you are a thetan. This is an immortal spirit, like the Atman in Hinduism/Buddhism, and like Eastern religion, this world (like Samsara) is a dream – like the Matrix. It’s called MEST which stands for Matter, Energy, Space, and Time. You are a powerful thetan who is trapped in the belief that he is a little human in MEST (notice how it is crafted to be acronym-sciency and sound like “enmeshed.” This is the sort of PT Barnum brilliance of L Ron). How do you get free of MEST?

Well, in scientology you have engrams. Engrams are imprints on your mind of painful experiences. In the scientology mind theory, again the same as Zen, the mind (arising from your physical brain) is not who you really are (the thetan). The mind is a recording machine, mainly persisting as a characteristic through natural selection in evolution to record information pertaining to survival. This concept is crucial to scientology’s effectiveness. When something threatens you, your mind records all those stimuli and associates the resolution of the conflict to your future suruivival – any irrelevant stimuli. Eventually you are so confused, the wires of associations to survival so crossed, you defend illogical concepts contrary to your physical survival – like defending a country in war, or committing suicide because your stock portfolio tanks or your girlfriend leaves you. The mind becomes a machine for proving itself right, no matter how stupidly, because it believes its recordings really help you live when then really don’t any more – it’s so far off track at this point in your life.

So that’s where you get the E-meter and auditing. The e-meter is a wheatstone bridge that measure skin resistance, a primitive lie detector – you can get them on e-bay! They would have someone close their eyes and ask sensitive topics about past experience. A positive needle spike meant that was a sensitive area to reprobe or question further to lay the nerve bare. The scientology belief is that when these records are re-experienced (a belief common to abreaction therapy, Gestalt therapy, and EMDR for PTSD) their neurologic charge and control over your life will disappate. The organism without living over its painful past neurosis over and over again mechanically is now free, not automatically reacting, capable of realizing its true nature as a transcendent thetan. Because it is assumed that every human point of view is due to cultural conditioning, past neurotic conflicts etc – all unchallenged beliefs, the rational mind itself, are crap, worthless. Therefore, like Zen, it’s not just about processing past abuse, but ultimately “getting out of your head.” The auditor and e-meter act like a psychotherapist to keep you honest and expose all your fears, frauds and acts.

L Ron, being a science fiction writer, added a matrix-layer with a Xenu, galactic war thing, but that’s not actually important to the cult, the auditing, the e-meter, etc, in other words, what scientology’s really all about. I don’t think, and I’m in mental health, that scientology’s abuses have been any worse than those of the psychiatry industry in history, my own industry, if you look at involuntary confinement, electric shock treatments, frozen blanket, sexual abuse, toxic medications that don’t even work… I agree with Werner Erhard that, like Tesla, L Ron was a mad genius whose work should be analyzed and scientifically studied so as to embrace all available knowledge about effective mental change. PS Disclaimer I am obviously what they call a “free-zone” practitioner, that studies and analyzes L Ron’s work, but believes the church is fraudulent, abusive crap. The term comes from an L Ron quote that basically says the Earth is a free-zone, where the truth should never cost anyone!? Yea, hypocrite I know. Isn’t it all fun?

One practice, an excerpt from a book you should get in full and practice assiduously:

“To begin the practice drink about four mouthfuls of cool, fresh water, and then sit in siddhasana or padmasana. Make sure that the head, neck, and trunk are in a straight line, and close the mouth, keeping the teeth firmly pressed together. Close the eyes gently, focus the attention on the bridge of the nose, and then observe the breathing. Exhale all the breath from the lungs. To make sure that every possible vestige of air is eliminated from the lungs, make three final exclamations of “uh,” a sort of grunt. Place the thumb of the right hand on the right nostril, the ring finger and little finger on the left nostril, and close the right nostril. Inhale to your capacity through the left nostril. When the lungs are filled, swallow as if to swallow saliva, drop the chin into the neck (jalandhara), and retain the breath. The hand may now be returned to the knees or kept in position. Count slowly to 50 or to your own capacity. You should not hold the breath beyond your capacity or to the point of forcing yourself to gasp. When you have reached that limit, close the left nostril and allow the air to escape slowly through the right nostril to a distance of four inches, or until the tension in the lungs has been reduced somewhat. (The mind can he trained to measure the subtleties of breath and cannot he mistaken in the advanced stages. When the aspirant practices pranayama for a considerable length of time the length of breath comes under his control.) Then inhale through the right nostril, filling the lungs again. Immediately after that let the same quantity of air slowly pass out of the left nostril, and then take it in again as before. Then alternate to the right nostril and complete the same process. This process of short breathing should he continued until the capacity to retain the breath becomes exhausted. Then empty the lungs slowly until every vestige of air is eliminated, and resume normal respiration.Rest for a period before resuming the technique. While resting, keep the mind empty and do not allow it any action; establish only unmani-a state in which conscious thoughts are not allowed to function. The teeth should be kept firmly pressed together during the entire round of practice. In one round of this pranayama, the lungs are filled and the surface tension in the lungs is reduced a little, and is then again reestablished by a process of short breathing. This process is continued until one’s capacity to retain the breath any longer has been exhausted. Then the lungs are finally emptied completely. In the beginning the breath will naturally tend to escape more completely on each short breath, but this must be controlled in the manner described. Never allow the breath to escape quickly from the lungs or permit them to empty completely at any time. After the rest period repeat the process; this time begin by inhaling with the right nostril. Continue with the practice of alternating from one nostril to the other with each complete pranayama as well as during the short breathing process. After some practice this short breathing may be continued for about five minutes. At the completion of each round sit quietly with the hands resting on the knees or thighs, make the mind empty, and fix the attention between the eyebrows. After having developed this practice, the second round should be altered in this manner: empty the lungs completely and end the first round with a rest period. Begin at once to fill the lungs, through the right nostril, allowing only four inches of air to enter at this nostril. Then shift to the left and inhale, and then again to the right. Continue until the lungs are completely filled. The last inhalation should be taken in through the right nostril. When the swallowing technique is done, retain to the same count as before, and then start the short breathing until the power to sustain the breath is exhausted. Next the lungs are slowly and completely emptied by uttering the sound “uh” and pressing the abdomen in with each sound. In this process of short breathing, only the surface tension should be allowed to escape. The air should be allowed to flow down only about four inches from the nostrils. Naturally the entire quantity of air will want to rush out, but it is important that one prevent this from happening. The inhalation and exhalation must be done slowly. Kumbhaka should be done only to one’s capacity and never to an extreme. One should increase the length of the suspension slowly over many practice sessions. One should remember that he is dealing with a power that must be developed gradually. Diet must be considered from the standpoint of the individual and his physical condition. An adequate amount of milk and clarified butter should always be consumed. Ghee must be taken cautiously at the start according to one’s power of digestion and assimilation. Three meals a day may be taken initially if one fills his stomach only to one-fourth of its capacity at the morning meal, three-fourths at the midday meal, and only half a stomachful in the evening. Black pepper and ginger may be taken to aid in digestion and to warm the stomach. Something sour may be taken to flavor the food as needed. Barley, wheat, rice, green gram (fresh chana, not dried), ghee, and milk are the staple articles of food. Pure cane sugar may be used for sweetening. As one develops this practice the diet must he further simplified and should eventually consist almost entirely of liquids. However, this cannot and should not be done at the start, as it will lead to disastrous results. Approximately 30 minutes should elapse after a practice before food is eaten, but a small glass of milk may be taken immediately. In this technique of pranayama the air will eventually begin to enter the esophagus and stomach in small quantities and will finally reach the bowels. At this point some pain will be felt, and the practitioner must endure a reasonable amount of it. The practice will progress slowly until all pain disappears and the stomach and bowels can be freely filled with air. When one has control of kumbhaka the experience of hunger lessens, and one may live on only milk and a few sweet fruits. One develops the ability to float easily on water, and his physical powers increase remarkably. At that point one can begin to practice concentration of the mind. With regard to sexual practices, one may indulge a few times per month with no detriment but must be cautious and conserve his vital fluid to the utmost. If one seeks to master the breath in a hurry, he will fail. It is only when one has gained more and more experience with the slow development of his capacity that he can develop the powers that accrue from the regular practice of pranayama. The student may begin by practicing three times a day: morning, noon, and evening. At each sitting he may do as many rounds of pranayama as possible without exhausting his energy; one should never rise from his seat tired or worn from his practice. If one does this practice steadily, slowly, and patiently every day without a break, he will observe positive results. In time the breath will be found to create less tension in the body and will be easier to restrain; it will then flow comfortably throughout the body. At first one may notice that at the completion of the practice the nerves are tense and slight tremors may occur. There is no need for anxiety about this if one consumes enough wheat, barley, rich milk, and ghee with his meals. In time this will pass. In the beginning one will also perspire freely. This perspiration must not be wiped off but should instead be massaged into the body as if it were an oil bath. Fifty counts or seconds of kumbhaka is sufficient at the start, and one should stay at this level for at least two months. When this can be easily done, the period may be increased to 75 seconds. If pain develops it will pass in the course of two months or earlier. Only when the pain has subsided should one further lengthen the retention period. When one has reached 100 seconds of kumbhaka he should exhale to the navel, and then inhale this same amount immediately and repeat kumbhaka for another 100 seconds. Then, exhaling through the opposite nostril to the distance of the navel, one should immediately inhale and repeat the kumbhaka for another 100 counts. This should be repeated until he has done kumbhaka from one to five times. Then one may lengthen the kumbhaka to 125 seconds, breathing alternately through the left nostril, then through the right nostril, and finally through both nostrils. Slowly one may increase kumbhaka to 150 or 200 seconds or more, according to his capacity. The longer the period of kumbhaka, the more freely the body will perspire. Kumbhaka increases the heat in the body. To mitigate this, when the heat becomes too intense the practice may be done in water. Twice a week one may also massage the body from the top of the head to the feet with a special mixture. This mixture is composed of almond milk, almond oil, black pepper or ginger juice, saffron, and other ingredients that are cooling by nature. This mixture may be applied and left on for half an hour or more to allow it to soak in. When the full kumbhaka attempted is completed, one should allow the breath to escape in small gusts or bursts alternately through first one nostril and then the other until the lungs are deflated. Then one should inhale and perform kumbhaka as outlined above, doing the short breath to the navel after each kumbhaka. This process should be followed in the three formats described earlier, creating the equivalent of 3 x 400, or 1,200 seconds of suspension. Gradually one may increase this process until he attains the level of 3,000 to 5,000 seconds of suspension. At this point one is able to detect air beginning to enter the alimentary canal. The air will tend to remain in the lungs until about 4,000 seconds of kumbhaka are reached. After that point it will force its way out of the lungs and attempt to enter the alimentary canal, kicking back against the throat to enter the esophagus and stomach. The yogi may aid in this by swallowing and pressing the chin into the hollow of the neck, applying jalandhara. In this process the air will encounter obstruction in its downward movement. It will again rebound to the throat and will try for a deeper entry into the esophagus if the practitioner maintains his throat lock. This process will go on in a similar manner throughout its progress into and through the entire alimentary tract. When the air reaches the anus, mula- handha must he applied to prevent its exit. Pain will develop and may initially he quite acute, but as time progresses it will disappear and the process will become quite easy and natural. During this time the bowels will croak and the air may he felt moving below the navel from one side to the other. Before starting this practice of pranayama take about four mouthfuls of water to prepare for the air to enter the alimentary canal. At meals it will similarly be advantageous to eat a small amount of barley, wheat, or rice, well-soaked with ghee to lubricate and facilitate the entry of food into the stomach and bowels. The greater one’s capacity for kumbhaka, the longer he will be free from hunger. This is the result of air circulating throughout the alimentary canal and is referred to by the yogis as “living on air.” When one attains this stage he should consume only rich milk and a little sweet fruit. He may then seriously begin the practice of concentration and meditation. Pranayama may be considered to be properly developed when kumhhaka can be done for some five or six minutes. At this stage the yogi may begin training the mind for one-pointedness. The mind will soon become absorbed wherever the attention is directed. When this occurs the aspirant may then undertake the awakening of kundalini. However, if the mind becomes restless because of these strenuous pranayama and meditation exercises, then one should learn to relax. With regard to diet, one should initially observe a strict diet of green gram, which is ground, fried, and mixed with the same quantity of boiled barley, wheat, or rice, ghee, and a pinch of salt. This may be eaten once a day at the noon hour. This diet will facilitate the entry of the air into the alimentary canal. After this takes place the diet must be changed and limited to the more liquid foods, such as barley broth. The quantity of solid food consumed amounts to about 21 tablespoonfuls, which must be reduced at the ratio of a tablespoonful a day for nine days. Then unleavened bread of wheat or barley, and ghee, milk, and a little sweet fruit may be substituted.vegetables may be boiled together and eaten with curds well-sprinkled with ginger, cumin seed, and other spices as well as a small amount of salt. To reduce the extra heat developed by the practice of kumbhaka, spices should be fried in ghee and then added to the food.”

Rama. Path of Fire and Light, Vol. 1: Advanced Practices of Yoga (Kindle Locations 745-746). Kindle Edition.

Occupy Wall Street is a revolution for peace and against violence. All political hierarchies are built upon violence. Hierarchy is just this – the direction of violence in society. The higher level on the hierarchy, whether that be a hierarchy of race, creed, gender, sexuality, or class, says to the lower, “I can hurt you, verbally or physically, and you can’t hurt me, because you are beneath me!”  Because we live in a monetized society, for most of us, every aspect of being human, from eating, to clothing ourselves, to traveling, to finding a place with shelter to live, to educating ourselves with a trade, comes with a price. Therefore, class expresses and reinforces every discrimination that there is. Women still earn 3/4 of men in the exact same job. People of color still have restrictions on equal access to power and education. Gay people still lack basic economic and civil rights in many places. The basic tyranny is the tyranny of class, where 1% of the population owns the corporations that have monetized our very existence. They have bought our government so as to render effective corporate taxes and their contribution to public structure to be near zero. Also, they have similarly bought the government with corporate donations so as to push individual taxes on super high income corporation owners to next to nothing, shifting most of the burden of the public structure to the working middle-class. The middle class is compensated for this shouldering of most of the public debt by them paying us inadequate pay-check-to-pay-check wages, providing substandard health care plans, eviscerating our retirement plans in ponzi schemes and two wars for oil, and then bailing out the scheme perpetrators and war financiers with fantastic golden parachutes by proposing the dimantling our children’s schools. These same multinational corporations poison our water with oil spills and fracking, lay waste to millions of acres of land with mining, radioactivity from nuclear accidents and deforestation, and foul our air with life-incompatible carbon elevation and toxic industrial byproducts. In this way they commit violence to people in the countries we bomb and to our earth and trillions of its non-human inhabitants in massive species loss, while endorsing a culture of violence to women and people of color at home and abroad, committing measurable physical violence through the means of economic discrimination as well as constant verbal violence in the form of the unchallenged acceptance of hate and reinforcement of negative images in the media. But when this violence is reciprocated in even a small way in self-defense as a verbal attack on the system, or, God forbid, a physical act on the system or one of it’s key members by direct action, it is decried as shocking, unacceptable and uncivilized. Hierarchy is responsible for all discrimnations of class, race, gender or sexuality, because in the absence of hierarchy, one human is the same in essential being as another, and violence is not accepted, since it can’t practically be administered one way. We wish to structure society non-violently, that is, non-hierarchically, through voluntary associations, participatory democracy, like the general assemblies are modeled after, and cooperative management of the means of production. The people, if they had power, not corporations, would not create or maintain industries in their town that pollute their own air, water, and land. Talent, not artificially enforced hierarchies of gender, race, sexuality or creed, would be the sole determinant of an individual’s success in life. While this movement maintains Marx’s critique of capitalism, namely that most wars have been about money or resources, and that history is basically determined by who has the money and power and what they choose to do with it, it does not endorse socialism or communism. These systems, by maintaining a hierarchical state but limiting personal liberty in an artificial simulation of a hive, make the violence against women and nature provably worse time and again, and make for a grimy lack of liberty. This is instead about a new way of living, free from violence and free from fear. It is love and peace with which we wish to occupy Wall Street and all streets. Some have called this political philosophy anti-hierarchy, or anarchy for short. You can simply call it “freedom for everyone”.