The only perfect morality is awareness. The only perfect morality or ethical position is awareness, because all actions which spring from awareness are choiceless pure appropriateness.
To hold to your word whatever the consequences would be about the strongest basis for the practice of Tantra. I would also say that making a practice of keeping your word in this way would change your life significantly – the fabric of your existence would become Tantra; you would actually start to live that! The purpose of the teaching is not to improve outer conditions. Although, I would say that living according to the Tantric view would actually enable you to get much more out of life than you would have done otherwise. I would say that your life would be improved in many ways. This may sound contradictory, but I think that there’s a significant point here: you cannot judge the teachings according to the criterion of whether your life has ‘improved’. You can only judge the teachings against your own evolution of awareness and kindness. If your outer circumstances improve then that’s wonderful, but it’s not a sign of your practice. The concept that spiritual practice, or success in spiritual practice, leads to a life in which things increasingly work out to your advantage, is highly spurious. We feel ourselves to be solid, yet we are nervous about our existence. We feel our world to be coherent at one moment; and at another, the whole fabric of our life-event can seem a trifle questionable. If we never experience our intrinsic spaciousness – we can only ever experience this alternation as: pain, discomfort, alienation; boredom, panic or dissatisfaction. But as soon as we begin to practise silent sitting meditation; to stare into the nature of what we are; we become a little suspicious of our life-event. We become intrigued by the transparent ambivalences of our situation. It could be quite possible that things are both not what they seem; and, simultaneously, exactly what they seem. This could be called the Tantric joke, the vajra sense of humour that continually prompts us to ask the questions: What is going on? Why is this solidity so solid and also so insubstantial? Why am I consumed by so much certainty and uncertainty?