The Source in You and Me

By Larus Thorhallsson

Copyright © 2015 by Larus Thorhallsson

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

ISBN 978-9935-9250-7-7

Contents:

1. Introduction

1.1: The individual and the society

1.2: A metaphor about the sources

1.3: Truth and goodness

2. Inner change

2.1: When helping oneself

2.2: Expectations of recovery

2.3: Identifying the threat

3. Charity

3.1: Human relations

3.2: The Human frailty

3.3: About children

4. Freedom

4.1: The original value

4.2: The internal control

4.3: Time in general

5. Reason

5.1: Faith in the intuition

5.2: Answers to problems

5.3: Human intellects

6. Nobility of soul

6.1: Self-control

6.2: Contentment of the soul

6.3: Overcoming the fear

6.4: External adversity

7. The World

Controversial issues

1. Introduction

1.1: The individual and the society

The western society is founded upon humanitarian values, individual freedom, reason, and unity among the citizens. But external laws and regulations are still insufficient in helping the individual to understand and adopt corresponding values, how to be healthy in body and soul while the individual is alone by himself, and in what way he treats other people. Human rights and civic duty is part of the external, while it is however depended upon the internal activity of the individual what his understanding and attitude will be. The dead letter of the law only reaches to the behaviour itself, the consequence or what appeared afterwards, but not the human motivation that encouraged or forbade it. The individual must discover the original values in his heart, and then will the subsequent conduct merely confirm that attitude, what had already taken place from within. It does however not work the other way around, as if the external laws of the society could first control our outward behaviour, and then change our attitude and understanding only afterwards.

The laws of the society did not appear before the human source, as if values like humanity and freedom were first discovered in the democracy, but not within living beings. The man did first need to discover the moral value from within himself, before he could present these same values to the society. And the society can only upheld by the human element, but it is not like lifeless concepts and institutions could do so without the humans. The man often speaks about truth and moral values that should be sought for, but the man does not succeed in defining from what pure source it is originated from. It is not only about that in knowing the right answer and possessing the inner strength to act upon it. But the man must also abstain from evil influence which seeks to contradict it, since it would corrupt the man’s understanding, distract him and lead to negligence of the proper path. The human intellects are far more complicated than any ideological system, and the human freedom is more natural in itself than any human laws that can be invented. There is no need for few men to decide everything for the majority, like by micromanaging everything. A system made by imperfect men should never be allowed to quell down the inner source of all human progress, which is superior to the men themselves.

As the human people become more corrupt then they will decree more and more laws, in which is supposed to lessen their own selfishness or contain it. It is come up with different penalties for different crimes, which can then be executed in different way and through different intentions, even that it involves corresponding corruption from within. It is neglected to come up with simple definition of the evil nature, what kind of desires, delusions, and impulses belong to it, and will then later manifest itself in weaknesses, vices, and crimes. It is important to know what is deemed to be a wrong conduct, and from what source it is always originated from, rather than by dwelling upon minor difference between crimes. For an example then it is wrong to commit murder (an unjustifiable killing of an innocent person, premeditated and deliberately committed through a malice), regardless of the circumstances, and such evil influence is originated from the mind. It is ultimately depended upon the individual himself in discerning what is right or wrong, and when it comes to convince himself in acting upon it, what is pursued for or abstained from. The scrupulous values will be written in his heart, when it comes to possess the will to make a necessary decision, and the ability in achieving it, to make it come true. The conscience will continue to be part of the individual, regardless of time and place.

The western values were originally invented by people that had experienced a life without them, so the values were better understood and more appreciated by the same people. The man can be deprived of a freedom and forced to live in slavery, but through that same slavery will he learn to understand how important the value of freedom is. But this is often not the case with people that have been born into a democratic society, and always remained so. They will begin to take the freedom too much for granted and neglect it, while it is gazed upon superficial, trivial, and vain things. The people will not understand what the spiritual freedom stands for, but they will only implicate freedom to their own citizen rights or an absence of slavery, as if there was nothing else beside it. However the external freedom can easily be turned into opposite meaning, when people abuse their citizens rights in order to self-justice all kinds of self-deception and vices. It is like the freedom is only implicated to unrestrained desires, or mistaken for self-indulgence. The individual will become a spiritual slave, which is unable to say ‘no’ to his own selfish desires and whims, so that he will become too obsessive about it, and not dare to act otherwise. If the man has been deprived of freedom then he will desire nothing more than to reclaim it, so it is like he would be willing to pay any price and achieve anything. Exactly the same thing applies about values like charity, reason, altruism, and courage, in what way the man will see and treat himself, before he can do so toward other people.

It should be looked upon the Romans and what kind of men they were, namely before the Romans managed to obtain an empire, what kind of attitude prevailed and encouraged them to be bold in their undertakings. The Romans were originally sober and modest, because they came from simple and humble surroundings. An absence of wealth and luxury was actually a blessing in itself, because it would not distract the Romans from their aspirations, in continuing to be of good spirit. The Romans rather invested their time upon knowledge and virtues, which made them capable of accomplishing great feats, so that all kinds of rewards and influence would later follow. It was not only obtained success in these or those things, but it was also managed to establish it, and expand it further. However after the Romans had obtained an empire then it led to the opposite effects. For the new generations would inherit the empire, with all its power and wealth, even that they had not worked for it, nor experienced the humble surroundings of the forefathers. These new generations would waste their time upon idleness, luxury, and entertainment, so that many Romans became amoral and only thought about their own self-interest. There were historical works that gave testimony about the forefathers, but the memory of these achievements was still not sufficient in changing the new generations. It was not like the later Romans could imitate after their forefathers, based upon memory alone, since they lacked the same heart and spirit, which had driven forth the forefathers. The Roman Empire fell in the end because it did not longer involve the same people, with the same potential. It was not like the system and the laws had always been the same, or what kind of aspirations and moral values passed between generations. The new generations were Romans in name only, even that the territorial boundaries remained the same. The Roman Empire was already defeated from within, even before any enemies appeared, since the external things were depended upon the internal ones for reception.

The man does not need to know about all the wrong paths that should ‘not’ be taken, but he only needs to know about the one right path which should be taken instead. If the man keeps himself on the right path then he will of course not get lost at the same time. But even that the man knows about all the wrong paths then it does still not make him any closer to the right path, whereto he should look for it and how to tread that path to the very end. It should first be understood the basic formulas, and how all of them are built upon the same foundation, and then it can be solved any challenges which can emerge in new circumstances. But one does not first need to remember all possibilities, how answers are already solved as correct, or already disproved as wrong, like when math is involved. It should be looked upon this in context with the spiritual aspect, where the basic formulas are namely charity, spiritual freedom, reason, and nobility of soul. It also concerns the question how one can discern the voice of the intuition, and cultivate it further, so the intuition will reveal itself more clearly in upcoming circumstances. It is however not necessary that one should be aware of all the wrong possibilities, as if it would first be reminded oneself of evil option and then next rejected it. For it is either way not part of the right path, so that one is better off not knowing it, without implicating it to oneself.

The human body has different organs and limbs which need to work together, so the man can continue to live, operate with success, and perform complex moves. A similar thing applies with the spiritual body, or the man’s soul, where it does of course need to stay healthy, strong, sane, sober, stable, temperate, and able to heal from any wounds or sickness. The benefits in question are not something which we can produce directly into our soul, but it is merely the consequence or the effects, which is determined by other factors. The spiritual body is upheld by moral values, which all belong to the truth and the goodness. The fundamental values are namely charity, freedom, reason, and altruism. It does not necessarily mean that the old wounds will be healed, or healed completely, but it is still made the best of the situation, by living healthily from henceforth. The spiritual values must function alongside each other, in a perfect balance and harmony, and work for the same goal in sight. Then can the man become spiritually complete, and fit for any challenges, even as when the physical body exerts itself and endures harsh surroundings. It is not possible have success by relying upon freedom alone, while it is neglected reason and altruism. And it is not possible to rely upon reason alone, while it is neglected charity and freedom. For that one cannot become wise if one is too afraid of someone else, nor can one become altruistic if it is failed to act upon wise counsel. It is not like one can become free and wise, if it is contrary to one’s personal beliefs and approval, so it has not even been bothered to consider its possibility and reach for it.

It must first be understood the basic teachings before one is ready to learn the advanced ones. What defines the fundamental values, what do they stand for, and what belongs to them? It must of course first be understood freedom and what is in its nature, before we can know why slavery is bad and be even more determined in rejecting it. The similar thing applies about charity, reason, and altruism, in what way these values benefit our life, while it is rejected every contradictions, which either deprive us of benefits or lead to maladies. It is not possible to come up with advanced knowledge if the basis remains neglected, even as how a consequence cannot exist without cause, or an end without beginning. If one is faithful in the small matters then one will also be so in the greater matters, because both of them are identical to each other, involving similar principles and approach. It is all about right prioritization, what can be known and undertaken, but it can never happen at random or by some chance. A truthful knowledge must always conform to the good nature, what kind of principle belongs to it, what benefit are aimed for or accompany the result. It should be kept oneself to the few and simple words which define the essence, while it is not as important to know every detail about the surface. For it is the essence that leads to the outcome, and the achievement that leads to the rewards, but it does not work the other way around, by going from the end to the beginning.

In this work will be referred to the good source as the human spirit. The human spirit is of course the divinity, and the divinity has always been the source of all truth and goodness. The human spirit could also be called the intuition, or it can rather apply to the voice of the divinity, in what way it does manifest itself and contacts the individual from within. It is thereby wanted to avoid all misunderstanding, regarding the name of the inner source. The human spirit is not supposed to be a new creation, a new god, or a new philosophy, which can rival the divinity, replace its teachings, and claim all the credit. It is used the term ‘human spirit’ because this work discourses upon moral values, what kind of truth and goodness belongs to the divinity, even that the man does not know the divinity directly. The divinity has manifested itself to the human race through Jesus Christ, our Lord and Saviour, according to the testimony in the Scripture. And the only faithful translation is the King James Version, in keeping the original words intact and undefiled. Not all men know that Jesus Christ is the Lord, and many people refuse to acknowledge its claim, but they are still the same subject to the same truth and justice, belonging to God. This work does not need to come up with religious implications every now and then, because it does either way belong to the Scripture, which should be consulted in that regard. The Scripture offers comprehensive overview of the religious aspect, and its teachings, so that one does not need to repeat that and overcomplicate this work. This work rather approaches the moral values, based upon their own merit and practical use, in what way it will benefit the individual from within, his experience, and potential.

It is not like the moral values can be separated from the Lord, because the Lord is the very personification of the truth and all virtues. This means that the Lord is virtuous, practicing that in which He preaches, since the moral values reflect His perfect attitude and capability. Where the Lord is there is also truth and goodness, because His presence makes the man capable of discerning such things, and in accomplishing them in his own life. The author of this work did first believe in the Lord, and received His spirit into his heart, and then afterward could the author know moral values and explain them further. But it did never work the other way, as if the author had first become virtuous through his own self-will, or that he could have success in moral values while rejecting its founder. The reader can experience it for himself, whether this work will make any difference in his spiritual life, with or without the presence of the Lord. The reader can indeed understand the moral values, and what is the right thing to do, but he is still the same unable to apply it to his own life, unable to change his heart, and unable to conquer the mind. The work will either help the reader to become a better person, or prove that philosophical system is useless without the presence of God, no matter how perfect the words are. The moral values need faith so they can succeed, where even for all kinds of uncertainty then it is believed in the possibilities of the goodness, and that God is able to help us. The moral values are not some kind of words that float in the air and are able to save us, but it is ultimately God that possesses the will to care for us and help us through all matters.

This work deals with the spiritual activity, when it comes to discern the inner voice and what kind of values belongs to it. It is about the intentions of the human heart, what kind of premises motive the subsequent behaviour, even before it is committed. It can be called principles, moral values, spiritual values, virtues, or good qualities. The right things are supposed to replace the wrong things, even as when the Gospel of Christ is involved. But this work is still the same incomplete in itself. For this work lacks the power of the faith, in making the man spiritually reborn, in forgiving his sins and healing his spiritual body, in making him competent and responsive for the challenges ahead, in commanding the evilness to be vanquished, made silent and driven away. Let it thereby be duly noted that this work can analyze the inner voice behind all temptations, what kind of temptations belong to it, and what wrong things should be avoided. And this work confirms the moral principles of the Gospel, concerning that of having pure intentions, in doing things to the best of our conscience, and how we should treat each other. But the problem remains what should be done after it has been known this fact (the reactions), ‘how’ it can actually be acted upon it, concerning the man’s determination and ability. The man can at most avoid the wrong things, by being passive and on the defensive, while the right things are beyond his reach, something he is unable to grasp or obtain. Only the faith can make us capable of loving one another, and in being free in spirit. This work is meant to confirm the Gospel of Christ, by proving that words alone are not enough, and that there is no other foundation which can actually work, created by men. For it is written that every man that has been taught by the Heavenly Father will come to the Son. So will this work give even more glory to the Lord, and direct the man to the faith.

The beauty of the faith is that we do not need to know any clever words and tricks, but the greatest blessings are given to us for free, as if this happens naturally by itself. It is only sufficient to have faith in the Lord, and then everything else will happen and be solved by it own accord, while we are lead by the Holy Spirit in our heart. The Lord has already overcome all temptations on our behalf, and obeyed the Father in all things, so that he can repeat that victory time He wants, from within us. The Lord does thereby possess the power to share that victory with us, so that we will reap all the benefits from His victory. It does not only reach to a right answer and an inner strength in order to overcome temptation, but also what happens after it has been overcome them, the final destination. This means that we do not need to prove ourselves in the eyes of God, by first overcoming these or those temptations, before we can finally obtain final victory or inner peace. It is because the Lord’s victory on the cross does spare us from such process, what we would otherwise have needed to undergo in our life, as what applies before or during a contest. We do not need to be tempted by His enemies, in listening to delusions in our mind and then seek to overcome them. But we should rather approach the matter in the complete opposite way, by believing that we are already victorious, that God has already heard our prayer, and that we have already received grace, so it will become so merely by confirming it. The victory is already perfect, because the Lord did everything in a perfect way and offers His perfect life, so that nothing more needs to be added.

1.2: A metaphor about the sources

It can be come up with a simple metaphor about a tree, to describe how the inner source does function. The roots of a tree are most important aspect of it, where if it is irrigated the roots then there will go nourishment to all other parts of the tree, so in consequence can the branches grow and bring forth ripened fruits. It should however not be irrigated the fruits above the roots themselves, the mere consequence above the cause itself in which leads to it, since the nourishment will otherwise be wasted. There is not received more fruits by gazing upon them, or by straining after a single fruit above everything else, the minor issues above the important ones. But the foundation must be directly cultivated so that everything else will happen indirectly by itself. The ripened fruits will fall down by themselves in the fullness of time, and one only needs to receive them. No shortage will come by taking off the fruits, while the tree itself will carry new ones instead. So the roots themselves are the only priority and no fruits have priority above them.

The metaphor about the tree must be seen in context with the source of the human spirit. First must there be charity to drive forth everything else, when it comes to love oneself and the fellow man, in knowing one’s true needs, in being concerned about the welfare of the person. Charity is the fuel of the spirit, and makes one willing to be changed to the better. Next must appear spiritual freedom, when it comes to be outspoken about oneself, what is our position, what is wanted to inquire more about, what we want to aspire for or abstain from, according to our fields of interest, strong factors, and genuine conviction. So it is like we make our self-love come true in our speech and deeds, when it comes to act upon that in which we do know and in treating ourselves with self-respect. After we have accustomed ourselves to freedom then we are prepared for reason, when it comes to discern that how we can lead the best possible life, by making a right choice and keeping oneself to it, while it is rejected all the wrong choices at the same time. It is about considering the proper means, according to our general attitude and understanding. We will be able to discern it from the outset what is the true value of the available choices, what kind of premises are involved, and to what effects it will lead to (causality). Finally there is nobility of soul, or altruism, in which is the same thing as courage, in being consistent with our conviction, even for all kinds of temptations and adversity. So we are even willing to suffer undeservedly for that in doing the right thing in the situation. Altruism also involves generosity and clemency, when it comes to treat other human beings in a humane way, by showing them compassion, understanding, and tolerance.

There must first be roots available in a tree before branches can grow. But if one neglects the roots then it cannot be expected that branches or fruits will appear later on, since that all consequences must have a cause prior to it. Therefore must foundation be at hand, involving charity, freedom, reason, and nobility of soul, so that through that basis can all other virtues grow and bring forth good deeds. It is however not like one can neglect one of these aspects and focus rather upon selfish things, upon a selfish basis. For an example then one cannot both be hateful and wise, or slavish and courageous. Reasonable counsel and good deeds is not something that happens by some chance. For the selfish man is unable to look outside the box, while he proves to be so self-centred, self-absorbed, greedy after gain, and indifferent to everything considered generous. The man must first maintain his intentions pure before he can bring forth pure knowledge and pure deeds, but if the attitude proves to be selfish then the offering will become selfish as well.

If the man establishes virtues in his life then it will begin to spread to other factors, and influence them to the better. The strength of one virtue will prepare the way for new virtues in one’s soul, so that one begins to have a different look upon the human existence. Every virtue contributes to an indirect victory over the vice which is the opposite of it. The virtues work together for the same goal, and derive strength from each other, so there is always a perfect harmony between the sense of the truth and its moral values. All virtues are kindred to each other, children of the same inner source, and subject to the same truth, so that where there is reason then there is also humility and modesty. The man who speaks the truth is also modest and humble, while a selfish man that is presumptuous is also arrogant and proud, since these good or bad qualities reflect the condition of that man’s heart, upon what basis it is stationed, and what qualities belong to it. If the man allows his vision to become corrupted by selfishness and partiality then he is in no position to preach to other people, how they can have a perfect live according to his message, since that same message is made imperfect through imperfect teacher. The man’s words and human effort can only reach as far as what he has already become, where it does merely reflect that what he has already chosen and yielded to in his heart.

It can be mentioned another metaphor of a tree, unless it is supposed to be bad, the exact opposite of the goodness, constantly seeking to contradict it in everything. The bad tree attempts to force itself into the man’s spiritual life, and entangle him with its branches. If the man chooses to receive the bad fruits then the good ones will be overshadowed and neglected at the same time. The bad fruits do not give any nourishment to the man, but they do on the contrary drain energy out from him, and feed upon his soul. If the man is going to reject the bad fruits then he must also reject the branches of the bad tree. And if he is going to reject the branches then he must also reject the roots of the bad tree. It is about discovering the source behind all temptations and problems, what kind of delusions and vices causes the man to become receptive toward it, so the man can thereby confront and overcome it, to prevent identical problems and faults. The man should however not seek to self-justify the existence of the bad tree, its roots and branches, while the man does only gaze upon that in getting rid of these or those fruits. For even that one bad fruit is tossed away then there will always grow new fruits instead, since that while the branches do exist then other fruits will continue to appear. But even that the branches are hewn off then other branches will emerge with the time, since that while the roots continue to exist then everything else will grow in the bad tree.

The evil foundation is namely driven forth by two extremes, selfishness, and self-righteousness, which enslaves the man to obsession for irrelevant things, harmful to his own spiritual health. It does corrupt the man’s understanding, into believing that lies are supposed to be truth and that the truth is supposed to be a lie, and where the wrong path is supposed to be the right one and the right path to be the wrong one. It does then finally lead to improper and immoral behaviour, which is subversive to the environment and other people. Selfish desires lead to delusions, in contemplating the evil possibility and how it can be executed effectively, and compliance to delusions will at last lead to impulses. Impulses are some kind of illusionary effects and signs in the physical body, to encourage further desires, so the man will experience difficulty in resisting its obsessions and attachments. The bad tree seeks to entice the man into making use of its bad branches and bad fruits, while he is seeking to resist the bad roots or the bad tree in whole. This means that the evil source offers bad advises against itself, by counterfeiting them as positive or scrupulous, so the man will neglect to notice the good tree and fails to rely upon it as his true deliverance. It does thereby involve an improper struggle against temptations or selfish problems, where the man relies upon self-righteous arguments or tricks in order to obtain victory. But it will only make the man even more self-absorbed and alienated from the reality. It is namely fought upon a wrong basis, like when it is sought to do good things for selfish reasons, or relied upon selfish means in order to achieve good outcome. As the man does digest more bad fruits then he will become even more hungered in his soul, where it does only leave emptiness and increases the problem even further. For that selfish desires are insatiable in its nature, like a bottomless vessel in which can never be filled, but the water will be wasted every time the man attempts to appease it.

It can never be made a successful compromise between the good tree and the bad tree. It cannot be attached branches of the good tree to the bad tree, or by attaching branches of the bad tree to the good tree. This means that it does never work to make virtues in small matters serve selfishness in the greater matters, by abusing virtues for selfish ends, or building some kind of moral code upon a foundation in which is evil in its nature. And a similar thing applies how deception and craftiness can never serve the goodness, when it is made use of lies and selfish methods in order to obtain success for a good cause. All such compromises are originated from the evil source, for that if the man does taint his understanding of the truth and its moral principle then it does no longer involve any goodness at all, since the goodness must always remain pure and belong to the good source. The good source does never resort to any lies, deception, corruption, and selfishness, but all such influence must surely come from the evil source, no matter how small it seems. It is in the nature of the selfishness to be always wrong about everything, where it has no justification by its own merit, and only creates a problem and increases it even further. It is however in the nature of the goodness to be always right about everything, where it is justified in all aspects, able to create any benefit and solve any problem.

The pure goodness and pure evilness is always separated from each other. The inner voice of the good source does always encourage pure goodness, while the inner voice of the evil source does both encourage pure evilness and selfish compromises. For an example then the man can attempt to do both right and wrong at the same time, because he seems to agree with both sources but is conflicted about it, so he tries to ‘do the selfish thing in a more scrupulous way’. But these two sources do never encourage the same thing, so the man does either turn to the good source or to the evil source, rather than they would be united or both offering the same compromises. It is not like the man can successfully mix together these contradictory natures, as if a criminal act would not be blameworthy if the criminal would show a degree of scrupulousness on his behalf, or that it could be self-justified the bad qualities because the man does also possess good qualities. For an example then let’s say that a man would own a slave. Now it would be rather optional whether that man would treat the slave in a good way, as if such a good treatment would seem to self-justify slavery in general or ownership for a longer time. It should still the same never be enslaved a human being to begin with, regardless of the circumstances. A similar thing applies how it should never be attempted to build some kind of moral code upon a basis which proves to be corrupt from the outset. It can happen that criminals seek to create rules that attempt to limit the wickedness of crimes, to a certain degree, rather than by avoiding all crimes to begin with, and in having honest profession.

The good source is already perfect in all its glory, able to know anything and conquer anything, without ever needing any advices or support from the evil source. The sole purpose of corruption is to contradict the truth and its virtues. If the man allows himself to become corrupted then he will begin to neglect the good source and its values, until the corruption has spread to all factors in his life and deprived him of spiritual health. The good tree and the bad tree can never be united, in carrying forth common branches or fruits, for their nature does contradict completely to each other. All compromises are to the only effect in distancing the man from the pure goodness and its altruism, since even that the grey colour is not black then it is still the same not white. The man should rather be steadfast with the good tree and eat its fruits, where the attention should only be maintained on the right things that need to be done. But the man should not look back to the bad tree, nor have attention on the wrong things in which should not be done. The bad tree must be hewn up from its roots, and the roots of the good tree must then replace the soil, the human soul. It is however not possible through our human effort alone, what we have struggled to do in our self-will, but it is only the good source which can bring us salvation. The nourishment of the good tree is manifested in a higher truth, which makes us self-aware and enlightened, in knowing what is right or wrong with our life. The good source endows us with the power to overcome any roots, branches, and fruits that belong to the evil source. It does not matter in what form it can appear to us, how loud the temptations might seem to be, or how strong grip they have upon our soul. And the same goes if the bad tree attempts to spread its seeds to the good tree, or seek to entangle the good tree with its branches. For the good tree will never budge, since the good tree is the greater one and every part of the bad tree will break down by itself.

The man is constantly faced with the choice which source he will adhere to and base his life upon. For that all virtues are originated from charity, while all vices are originated from self-centred desires, so it does determine where all subsequent effort will be directed to. It is not necessary that the man should give the bad tree further attention, like when the man does struggle against selfish problems and does not notice anything else, since it will otherwise only lead to his negligence of the good tree and what it has to offer. It is only sufficient for the man to keep himself to the good tree, that side of the area where it is located, and then allow its good roots to replace all the bad roots that exist in his life. Therefore can new and good branches replace the old and bad ones, and bear forth fruit accordingly, until the bad tree will collapse by itself and be entirely replaced. The man will then no longer consider the evil source, its evil possibilities and selfish problems, but will only focus his attention upon that in which belongs to the good source. It is like the man will ascend higher and higher upon the good tree, in which gives him a higher vantage point of all things upon the ground, when it comes to discern its true value. The man must sacrifice away his loose habits and weaknesses, in order to make room for virtues, but the old and decayed things would otherwise block all further growth. It must be prepared a new and pure foundation, rather than by seeking to fix that in which is already corrupt and irredeemable, since that no life will ever come of lifeless things.

It is through faith and patience that the man is able to withstand temptations in the long run, even that he does not know any definite answers to his problems, since he did so through determination alone. Then after the man has overcome these temptations then his will notice things with purer eyes, and acquire deeper understanding about its value, since his heart has been freed from the evil influence that had existed prior to it. But such enlightenment cannot take place if the man has already yielded to temptations, like when his attitude is dictated by avarice in all things, or when he does seek to self-justify any vices, since this evil influence has changed the way in which the man sees himself and all other things. The growth of the good tree must be allowed to happen by its own accord, and in its own time, rather than the man should get ahead of himself and attempt to force it to happen too soon. The man’s own eagerness does only get in the way, like when it involves a wishful thinking or when he strains to control when the growth will happen. It can rather be said that it is sufficient to believe that the good source can make it happen on its behalf, all in its due time, when a necessity calls for it in circumstances, or when we are ready enough to receive it. The blissful and peaceful place is insubstantial, not something to be travelled to in this world, but it is rather to be discovered and upheld in our soul. The map to that blissful place does consist in moral principles, where our obedience to the good source will get us closer, and unlock more benefits in our life. The same spiritual foundation is available to all human beings, but every individual must decide it by himself in what way he will build upon it, and what kind of role is best suited for him.

1.3: Truth and goodness

Now to begin with then it is a truth that all men have spoken specific words, whether it does involve thoughts or a speech. But is must still be made a discernment whether such testimony prove to be correct and confirming facts, or false and contradicting facts. It is also a truth that all men have behaved in a specific way, whether it can be called an action or a reaction. But it must still be made discernment whether such deeds prove to be proper and adaptable to the circumstances, or improper and disregarding it. It is thereby one thing what has been said and done in this world, while its actual content and context is a different matter. The goodness does always conform to the truth and leads to good consequence, while the evilness never exists in harmony with truth and leads to bad consequence. It is through the truth that one is able to discern the true nature and value of all things. The truth does both bear testimony to that what proves to be true and what proves to be false, what proves to be right and what proves to be of wrong, what proves to be proper and what proves to be improper. The truth makes us able to know why a specific choice is being considered, and to what consequences it will lead to. But it is not like that a specific choice is supposed to be ultimate, at the expense of all the other options, since the truth does bear testimony to the value of each opinion and choice. For an example then it is a truth that all vices are based upon lies, while all virtues are based upon the truth. It is a truth that a reasonable counsel leads to beneficial consequences, while a short-sighted counsel lead to harmful consequences. It is a truth that a right opinion is based on facts, while wrong opinions are not based on facts. So there are not many versions of the truths taking place at the same time, which get in the way of each other and lead to contradiction, for the truth bears testimony to the lasting value of every factor.

The truth is not only bound to external matters, like what people have said and done openly in this world, or what kind of facts and physical laws are known about the universe. For the truth does also reach toward the human soul, heart, mind, and body, what kind of activity has been taking place from within, what nature it belongs to, what is its true value and effects, both in the short term and the long one. The man can look from within himself, when it comes to sense/perceive or think in a specific way, experience a desire or an inspiration, feeling or an impulse, and it will then later affect his speech and deeds. It is a truth that the man can contemplate about that in which he has hitherto experienced, and analyze information from events, before he does finally reach an assumption, so that he will behave in a specific way as a response to the same information. It is one fact what the man has already sensed or thought from within himself, whether it is called attitude, intentions, or assumptions. But it is a different matter whether such premises prove to be true or false, something to be received or rejected, reacted to or shown indifference. It is a true that every individual can experience circumstances in his own unique way, according to his vantage point, what he does feel and express himself about it, but it is not the same thing as if such views are in context with given facts. People can thereby notice the same facts and experience the same events, but the reception and the response does vary between individuals. But many men tend to intermingle the fact with own assumption, as if the person could not notice one fact without implicating it to an assertion, a personal bias or prejudices, which proves to be wrong in whole. For an example then it is a truth that we can notice something wrong in the bearing of other people, but the following assumption or reaction toward such issues should be looked upon as a separate thing. It can namely happen that the man does receive other people’s weaknesses too much into his temper, so that he will tend to judge them in a harsh way, and treat them with contempt. It was thereby a fact that such people revealed their flaws, but that man chose to interpret it in a wrong way. For he did no longer look upon these facts by themselves, what had originally happened in the situation, but he did immediately implicate the facts to another meaning, that foolish assertion.

It can be mentioned the concept of listening to one’s heart, by speaking from the heart, writing from the heart, and by having the heart in the right place. Then there is the expression of having the right spirit, when it comes to compete for a specific goal, carry it through to the very, and in letting the deeds speak for themselves. It is about possessing high morale, and in making one’s best possible effort, as if the achievement was done for the sake of itself or as its own reward, so it is not even cared about one’s own life or self-interest. That to possess the right spirit is something in which can only be sensed and felt from within, but it is not something in which can produced forth through thoughts and mere words. It is namely the human spirit that endows us with an inner sparkle, in which revives our spirit and inspires us forth, so that afterwards are noble sayings and deeds made. It might at first seem that such inspiration does belong to our heart, when it is sensed or perceived a silent meaning, which encourages us to be plainspoken with ourselves. It has nothing to do about that what the mind says at the same time, as if the mind could claim all the credit and boast about it. For we would still the same have received such inspiration from the human spirit, while experiencing total silence in the mind.

It is not really the human heart which is some kind of intellectual organ. But it can rather be said that the heart does contain the human spirit, the very source in which endows the man with a meaningful purpose, and drives him forth to noble undertakings. Where the human spirit is there is also spiritual health and stability, but if the man is going to become healthier in his soul then he must first adhere to that in which belongs to the spirit. It does not consist in that of pretending to agree with the human spirit, or by seeking to flatter it, but it must rather be understood its moral principles and applied them in practice. The man can sense it silently in his heart what is the right thing to do, and at the same time then he can experience internal stability, equanimity, sobriety, and moderation. It was not like the man did first need to stop and think about it, by reminding himself about these or those issues, evaluating memories or foreseeing things in his imaginations. The proper knowledge did arrive timely by its own accord, when it was really needed in the situation, when the man had become ready to receive it and make good use of it. It can be mentioned an example about education, when it is undertaken a specific assignment. For that we can solve the lessons in a silent way, where it is often experienced a spontaneous inspiration while we are writing down our answer, and active with our hands, even that one has not stopped and begun to think about that what should be done next. It is something that was never planned in advance, nor thought about in the meantime. But such spontaneous inspiration happened after we had arrived on the scene, so that we got the right feeling in our body, where it was to be sensed in the touch of our fingers.

It is derived a silent knowledge in our heart, according to our moral conviction and experience. It could be likened to that when a sponge does absorb water into itself, but the water cannot be seen on the surface, unless that the sponge is squeezed with another object. The knowledge does exist in our heart, although it can be unconscious or inactive for a time, until a specific circumstances will emerge that call for its involvement and proper use. Therefore must first appear a proper material, content, or a context, which can arouse that knowledge in us and draw it out. But it would otherwise never have happened while we remained idle, seeking directly for a knowledge in a whimsical or self-centred way. It can happen that we sense a specific meaning, like something heading in the right direction, although it is somewhat ambiguous, hard for us to put it into proper words and make ourselves comprehensible. It is like that conviction does need more material to call it forth, like our active participation in circumstances and human relations, so we do need to act upon that conviction in deeds before it can become a clearer message. Then it is like our knowledge does come naturally by itself, when we have to make an actual choice, be consistent with our conviction, and withstand temptations, but we would otherwise never have discovered it during idleness or selfish habits. Our personal conviction is often not explained in any definite words, as if we would spend much time in inventing clever arguments or tricks to the get the better of other men. But our conviction will obtain more growth through successful moral choices, what has been inclined to in our heart and practiced in the long run, reflecting our real stance.

The condition of the earth can change to the better or worse, but the physical law does still continue to be as equally valid. A similar thing applies about the human soul. For that many things can happen to the soul and affect it in various ways, but the moral principles of the human spirit will continue to apply just as much, about everything and everyone. The human spirit does promote truth and virtues, while the human mind does promote lies and vices. There are many vices which may seem to be different to each other, and not involving precisely the same details, but it does still belong to the same nature, and the same desires. For that a selfish man can indeed seek to change his thoughts and words, like by having a different expectations or reasons. But it does still come down to the same destination, since the selfish practice remains identical, and is motivated by selfish desires. But it should be avoided all oversimplification when justice is involved. The sense of the justice must always conform to the merit of each case, what kind of testimony people give of themselves, in what way they do behave and treat each other, in what way they circumstances speak for themselves, and where the facts are already transparent. It is thereby first noticed such information by our own accord, during our presence at the scene, and then next do we seek to adapt to its demands with a proper reaction. The circumstances may be different, what kind of people are involved, and what they have done, but one should still not allow minor details to confuse or overawe oneself. It should rather be kept oneself to the definition of virtues and vices, what kind of attitude and execution does correspond to its meaning, regardless of the outward surface.

As the man spends more time upon idleness then it will deprive him of necessary experience, which would otherwise have dispelled all his unfounded worries and presumptions. That man will tend to contemplate the more about things that are beyond his personal experience, where he relies upon imaginations of the mind as some kind of substitute for the reality outside. Such fantasies do however lack all substance, where they do not make things any easier for the man, but these fantasies do needlessly overcomplicate things. It does also work the other way around, where as the man spends more time upon contemplations then he will become more idle and self-absorbed, neglecting to show participation in constructive goals, with its following experience. It must be acknowledged the reality as it is, and adapted to its demands, rather than by preferring the mind’s version above it, its wishful thinking how the reality is ‘rather’ supposed to be. As the man does contemplate the more about the matters at hand then he will experience less sense and inspiration, in which would otherwise have accompanied the human spirit, since the man is spending all his time upon the mind and relying upon its bad advices. The old saying does apply that the deepest waters have the least noise, which means that the men whom possess wisdom are also discreet about it. But short-sighted fools are loud and boastful in their bearings, relying upon the presumptions of the mind and its false confidence, being delusional about their own self-importance and capability.

It has already happened that values and concepts are being altered into a completely different meaning, unlike the simple and clear definition of such issues during the old times. There have appeared new words with new meanings, which have digressed from the original ones. For an example then it can be mentioned concepts that define a wrong practice, something to be reproached and discouraged, a human error that can never be justified. The human race did originally invent words in order to name specific beings, objects, or concepts, when it came to explain a specific meaning and what it reflected in the reality. But the vulgar ways of our times are more concerned about the form of the words, above its actual content. The most obvious example would be profanity and slang’s, where people are more concerned about that how such words do sound than their meaning. The new words are taken too much for granted, when men speak of immoral things with indifference, as when ordinary topics are involved. But there is no longer any awareness or understanding about the original meaning, as the more straightforward description. It should be looked upon this in context with the bigger picture, namely the concepts of goodness and evilness, in what way the human race does consider it and to what it applies. For that at our times then people tend to speak of ‘good’ things, without mentioning altruism and virtues in which define the goodness. It is also spoken about ‘bad’ things, without mentioning selfishness and vices in which define the evilness. Many do instead speak of ‘positivity’ and ‘negativity’, as if mere thoughts and words would only count, while it is neglected morality and not even confirmed one’s will in palpable deeds. People can thereby speak of things which are supposed to be good or bad, while they do lack understanding of the original source, its essence and lasting value. It is failed to define each nature, what separates them, and marks the boundary between them. It can happen that the man does praise the good things which he doe not practice, and he does condemn bad things which he has already yielded to in his life. So the man’s conduct does contradict his words, so that he is not in any position to pass verdicts in such matters.

Sometimes that matter is not about that whether specific words seem to be ‘positive’ or scrupulous, but rather whether the man is actually consistent with his own speech. It should be looked upon the speech in context with his life, what the man has hitherto done, what has taken place before he made that speech, and what will happen afterwards. Every man can speak in a ‘positive’ way or about things which are supposed to be good, while it remains totally irrelevant to the foundation of his life, and conduct at all times. That to think and speak is not the same thing as conviction and choices, so that any selfish man can speak about great things while it is not within his power to achieve them. But the scrupulous man can just as well think of nothing and say nothing out loud, while he goes straight for the conviction of his heart, and achieves a deed in a silent way. The purpose of the speech is to make one comprehensible to oneself, and to other people, so it will involve mutual understanding, what kind of context is wanted to share and promote. But it is not like we do think and speak as an end in itself, without any tangible response or execution, since we need to make it come true what we have been intending for. If the man would always be thinking and speaking then there would be no time left for deeds, since that empty words are unable to achieve anything by their own accord. The man is defined by his deeds, what kind of person he is, what he has chosen to become, and what he is capable of, so the conduct will reflect what kind of qualities he possesses. But we can’t decide to have these or those qualities, merely by thinking and speaking about them, as if the qualities could be taken or removed according to our own convenience.

A pure goodness is manifested in altruism. It describes itself in an unconditional good will, where it is practiced goodness for the sake of itself, without any expectations of making profit in return. The noble man is only concerned about the welfare of living persons, even that it would be at the expense of his own self-interest, or his image among other people. The goodness is originated from the human spirit, but not from one’s self-will or wishful thinking. The goodness is the life, and a gift which is shared to the human people. So the man can at most receive it and become the practitioner of the goodness, but never claim to have invented it. It is a foolish thing to implicate the goodness to oneself, as if one could be justified as a ‘good’ man, in having something to prove or boast of, to obtain some kind of self-gratification. The goodness is about personal conviction and moral choices one each day, one at a time, but it is not something which can be achieved once and for all. There will always be another day after this day, which will test our resolve in following the goodness, so that we can continue to build upon the recent progress.  It must be explained the nature of the goodness, what is the purpose with all of this, and its relevance to our own life, why we should believe in the goodness and seek to practice it. It would be a foolish thing neglect such important questions, and take it too much for granted, since we would otherwise be speaking and doings things that we do not understand. It can be mentioned an example when people are very eager to follow the divinity, but it is done with so little sense. For it is not even bothered to understand its true nature, what the divinity is really looking after, or what the divinity feels about their service. The people will thereby dedicate their whole life to something that they are ignorant of, as if piety would only be implicated to manual labour, but not freedom and understanding. It is exactly the same thing with the faith in the goodness. For we must approach it through the fundamental values, and then we can become sensible and able enough, when it comes undertake something which bestows benefits and is of lasting value.

Each individual should recognize his spiritual gifts and cultivate them further, what makes him special and different from other men. All blessings are bestowed by the divinity, but no man is able to contain them all at the same time, or be best in everything. It is like the divinity has divided the blessings between men, in different quantity and quality, what things the man is more interested in than others, and able to become efficient in its practice. The individual can become expert in few fields, where he spends more time upon it than other people, so he is finally able to make great discoveries and inventions. That individual does then share that knowledge to other people, and he can help those that are ignorant of it or lack the potential. That individual can in turn be helped by other experts, and so forth, so the human people are supposed to support each other. This is why it has been achieved so much progress for the recent centuries, because we do not need to do so many things at the same time, or try do everything from the scratch. It is not like the old times, where most of the time was spent upon that in searching for food, finding shelter, and in building every object for oneself. So it was like every man was doing same thing, and no time was left to be invested in education and expertise. But in our times then we can turn to the expert in such matters and receive help in no time, rather than that we would always be stuck at the same problem, and have no clue about it. Many small things make one great result, which in this case applies to the contribution of every individual, so the society will benefit in whole and become highly sophisticated. There should of course be promoted unity and harmony among the citizens, when it comes to work together for a noble goal and make the society a better place for everyone. And a similar applies with the bigger picture, when Free states work with each other, share knowledge and resources, and are willing to form an alliance against common enemy.

But it is not so when totalitarian states and empires are involved, when it is attempted to shape all men into the same mould, in thinking and behaving in the same way. The human restrictions of the dictator will be reflected to every aspect in the society, where the selfish desires and incompetence of one man will be at the expense of everyone else. If the society will remain repressed and stagnant then it is because it has already happened from within the ruler, what kind of delusions and impulses have been afflicting his soul. It is indeed a foolish notion when a totalitarian state encourages the citizens to be only concerned about the whole, the welfare of the state and all the people. For that every individual is being neglected at the same time, where no man is free and happy while he only thinks about someone else, and so forth. It is the individuals that make the whole, but it is not the whole that makes the individuals. So it is only individual freedom which can make everyone free in the process, where many small things lead to one great result. If the individual neglects himself then he is in no position to improve other persons, and the same goes about the society in whole and its dealings with foreign ones. It can be mentioned the contradiction when a ruler is not contented with his own kingdom and neglects its internal affairs, while he only gazes upon foreign wars and conquests. But it does not matter whether new lands and new peoples can be obtained, because the ruler will also not be contented with it and neglect its affairs, since he does already own it. For that ruler will instead gaze upon other territories which he does not still possess, like the same problem is merely delayed or transferred between locations. There must first be an internal change and next it will lead to external change. For the inner changes will prepare the soil, make the men willing enough in wanting an external change, in receiving it when the opportunity present itself, and capable of making good use of it.

The man must know the purpose of the goodness, so it can determine his overall attitude. Why should the man practice the goodness in the first place, what kind of benefits is wanted to promote, or what end is had in sight?  That same purpose will always continue to apply, regardless of time and place, since it is sought to promote the wellbeing of the person, and help it have a virtuous life. The purpose is meant to explain why we should continue to practice goodness in the long run, by being willing enough to do it, in understanding the reasons behind it, and bold enough to endure opposition, as if we were only contented with the good act. The man should try to accustom himself to virtue, until it becomes a habit to him or like a second nature, so he will continue to do good act instantly, without reminding himself too much about it. This means that the man will always stay on the path, but he will not make exceptions or be sometimes lax in between. It is not like the man can decide to take break from the goodness, or keep some factors to himself, so the man can retire and become selfish for some time, and then return some time later. The goodness should be done for its own sake, and as its own reward, so the man should no longer try to rationalize why he should do a good act, but rather how he can accomplish it. A faithful soldier does so unconditionally, but he does not try to rationalize with himself which side he should choose, or whether to stand his ground or abandon his comrades, since it is a treachery in itself to consider such things in the first place. This is why we don’t need to count these or those reasons in order to justify the goodness, by weighing up the advantage to be gained or lost by doing so. For the matter is not about that whether the goodness has the rightful claim, but rather whether we are willing to acknowledge the obvious truth, and apply its human decency to our own life. However the selfish man is constantly reevaluating good acts, so it only involves temporary behaviour, since it has no foundation and can thereby not last for long. The selfish man presumes it is too difficult to do a good act, and even that he manages to accomplish then he will instantly boast about it. So he is indirectly admitting that such good act is the mere exception of the day, contrary to his general attitude and motivation.

The goodness will always continue to be just as valid, why it should be practiced at all. But the means are not always the same, because what works in one situation does not necessarily work in another, since the circumstances and the people involved can differ. It should first be discerned why there is a need for intervention, then how it should be executed and at what timing, and to what kind of consequences it is sought to promote.  For an example then people do first decide what justified their involvement in a war, and then that reason will drive forth everything else, so the subsequent effort is in the name of that reason. But it is as different matter in what way the war is conducted, to obtain victory. The participants can come up with different military goals and location of battles, like why it should be attacked a certain target, how it should be planned and the best way to execute it. It is all about a right prioritization, where a proper motive leads to proper execution, at a proper timing, and then finally to proper results or consequences. But if one factor is neglected then it will ruin the undertaking in whole, and what has been planned. If the motive is wrong then the execution will be neglected as well, or the success would surely be misused, even that a servant would come up with right execution for the master. The motive can be right but it is come up with a sloppy execution, or at an improper timing, so it is failed to achieve proper results, which would otherwise have been made good use of. It is only proper motive that can lead to proper execution, and only proper means that can lead to proper results. So that a proper motive is more likely to achieve right execution than wrong motive, but a right motive does not necessarily guarantee a proper results. Only the means can lead to the outcome, but outcome is not a separate part or something to be achieved directly. But it is still a question what should be aimed for, in determining the direction of the goal, its location, and its contribution to the victory. The justice should be known by its children, what kind of consequences and effects will follow. It can be judged a cause by its results, whether it should have been considered and undertaken to begin with, or whether only the means were to be blamed for failure.

It is not like one can contemplate everything in advance, and standardize every response, even before one has ever attended to the circumstances and experienced its demands. Such improper measures could be likened to statues, which might have a beautiful appearance, but are still the same lifeless, unable to move or respond to any changes. But proper means must be fluid and flexible, where it is first attended to the circumstances and then next adapted to it, rather than by seeking to make the circumstances adapt to ones presumptions. It is not enough to wish for good things in isolation, and come up with one-sided measures to help other people, before one has actually inquired into it. The goodness must always work in harmony with the human recipient, what he does feel about one’s intended intervention, and whether he will approve of it. What is that man’s current stance? Does he really want to receive help, or will he appreciate it afterwards? And one could give valuable objects to the man, but it will not conclude the matter, because he can either use these objects for decent or selfish ends. The goodness does not involve a mechanical process, as if one would be too aware about the effects, while it is neglected to care for the recipient during the human relations. For an example then we do not need to think directly about good qualities, and its description, like we would only speak about courage during danger but fail to handle the challenge. It is only sufficient to focus upon the person, the circumstances, and the moment, what kind of topics and intervention can appeal to the qualities and correspond to them. The man does first need to move on with his life, and then afterwards will he experience all kinds of new circumstances, which can happen unexpectedly and without preparation. Then will the man need to make an important choice, where it is chosen one thing and rejected another thing at the same time, rather than by doing nothing or choosing two contrary options. It is not like the man can chase after that kind of circumstances, attempt to force good deeds to happen, and meddle with the choices of other people. A good act must work in harmony with the human spirit, and the inspiration at that moment, but the man is never able to achieve a good deed contrary to the human spirit.

2. Inner change

2.1: When helping oneself

The value of self-awareness consists in that of knowing oneself, before being able to conquer oneself. We must be aware about our own good qualities and its potential, and what kind of weaknesses are restricting our life, preventing us from obtaining more spiritual growth. It is about endeavour in welcoming an inner change before it can be achieved, when we have the reached the point of being ready enough for it, and able to abide by it. It is not sought to self-justify specific virtues or vices once and for all, like our human qualities or restrictions would be permanent, and where nothing more was to be done about it. The human spirit makes us capable of overcoming vices that do already exist in our life, and in accustoming ourselves to virtues which have hitherto been out of our reach. The man’s spiritual condition is merely the consequence, while it is caused by the opposing sources, even as how the earth has been shaped and changed intentionally by the human race. There can be a problem afflicting the individual and the world in general, so there is something wrong with the environment or in the bearings of other people. But is merely a parallel to the human nature, what kind of activity has already taken place from within the man, what kind of influence he has yielded to or resisted. The goodness is able to shape everything else to the better, whether it does involve the environment and the people involved, even that the situation might look dim at times. If the man can be changed then it will approach the circumstances in a different way, and it will then lead to different results. It is not the circumstances that should first change before the man can be changed as well, but it is rather a changed man that changes the circumstances.

It is the role and responsibility of each man to change himself to the better, since he is the only one possessing real control over his own life, and what decisions are made in free will. No man has ever changed other people by his effort alone, but it is always depended upon the recipient himself, how he chooses to understand and respond to the intervention on his behalf. The man has no control over that what happens from within other people, in what way they will respond to the human spirit or the mind, and allow themselves to be convinced. A spiritual progress is only depended upon oneself alone, and but other people can never make such decisions on one’s behalf, since every person has only one soul. It cannot be helped a man whom does not want receive help, and will either way not appreciate it. For that man has already given up on himself, where first did he not allow the human spirit to help him from within, and then afterwards he allowed nobody else to do it. And even that one could help that man then it would still only last temporarily, while one is present with him, but he will remain just as helpless after one has left the scene. For that man does never listen to the human spirit while he is all alone, but only heeds the selfish influence of the mind, so he will be stuck in the same old habit. It can rather be said that one’s own helpfulness has delayed that same man from helping himself, as if the problem would only be delayed or overlooked, but it is still ever present. If the man does not heed the truthful voice of the divinity then he will also not heed the truthful remark of other people, which is also originated from the divinity in their lives.

What would happen if everyone were always meddling with the lives of other people, and attempting to change them? Then every individual would be neglecting his own life, and fail to change. And what would happen if everyone were preaching to other people to become perfect? Then no man would have any time left to convince himself, when it comes to practice that same message, and show a good example in deeds. And what would happen if all the citizens would be gazing upon foreign news, and scandals elsewhere? Then there would be no time left to analyze own internal affairs and improve the society. What would happen if everyone were gazing upon the flaws and mistakes of other people?  Then no man would have any time left to cultivate his own good qualities and potential. It does not make any sense that the man should look so far, and try to change the world directly, while it is neglected all the important matters that are right in front of him. It is a complete self-deception to expect everyone else to become perfect, and demand too much from them, while it is failed to apply the same standard to one’s own life. The man can speak about that what other people should do to improve the society, or to make the world a better place. But when that man is questioned why he does not have the initiative to do such things then he tries to excuse himself from it, like by claiming that it does not matter what one person will do while the majority is acting differently. Therefore does prevail a common delusions among the human race, where every man consider his own opinions to be special and better than the opinions of other people, but he thinks that everyone else are too apathetic and unwilling to make any difference. So that each man tends to overrate the concept regarding the majority, and he does not want to be the first one to make the necessary sacrifices, like by reducing his comforts or abstaining from debauchery. For that same man does not want to miss out of the pleasures which everyone else seems to be enjoying, and does thereby continue to be like them. Therefore is each man waiting for someone else to have the initiative, and he fails to understand that other people think exactly the same thing of him, as a part of the majority.

Happy is the man that can discover solutions all by himself, but not through the advices of other people. For that we are unable to know what other people are actually thinking, and what their true motive is, during the moment their opinion is given to us. Are such people really sincere or false, reliable or treacherous, scrupulous or selfish? Is the person speaking through conviction, personal experience, inspiration, and concern for our welfare? Or is the person involved rather controlled by avarice, short-sightedness, impulsiveness, bias, and spite? This is why it is much better to listen to our own conviction, inspiration, and sense, actually originated from the voice of the divinity in our heart and spirit. For we should be most conscious about our own premises and expectations, why we are doing this, for what and whom, what we are actually seeking for or trying to promote. We should know it with ourselves whether we are frank or quibbling, really concerned about the welfare of other persons or not, controlled by moral principle or avarice for dishonest gain. This is why it is much better to choose and reject from within ourselves, rather than by living in uncertainty about the advices of other people. We should never attempt to imitate after the opinions and behaviour of other people, because so many opinions from so many people will only contradict with each other. It does not involve the same heart or mindset in each person, and we do not even know which is what, so it is severed away the context between the intentions and the choices. For an example then the opinion and the behaviour can be right, but our own intention if selfish. Or the opinion and the behaviour are wrong, but our own intention is optimistic. It would have been better if both the intention and the choice belonged solely to oneself.

If the man is going to obtain spiritual progress then he must do that which is right in general, rather than by implicating everything to his self-image, self-interest, and self-preservation. Let’s say that a stupid man would offer advices against his own stupidity. Then it would mean that the advices do also prove to be stupid. For that a stupid man can never offer wise advices, as if the creation was superior to the creator, but all the undertakings will suffer for his stupidity. It is exactly the same thing when a selfish man seeks to overcome his selfish problems, by coming up with selfish answers and remedies. The man cannot expect that he can defeat temptations by relying upon another kind of temptations, but a true victory can only come through the pure goodness. This is why the man must ask himself upon what basis his effort is founded upon, and how it will affect him. It is a selfish thing when the man is too occupied with subjective problems, and trying to get rid of them directly, only so he can save himself from its uncomfortable experience. Such a struggle does not need to be waged, by gazing upon the problems above everything else. It is not like the man can have the final word, or get rid of the subjective problem once and for all, because selfishness will only breed further selfishness. The man keeps the problem subjective alive by giving it further attention, so that his own improper struggle is prolonging the problem and delaying himself from the solution. The man should not stop and then chase after the illusions of the mind, but it should instead be moved on and thereby forced the illusions to chase after him. The mind should follow our initiative, and come over to us, but it should not work the other way around.

When the selfish man struggles against problems then it is not through any repentance, but he is only trying to get rid of the maladies or negative symptoms that are afflicting him. That man does not actually understand the cause behind all of this, and what kind of moral choices are involved, since he is too self-centred and biased to know otherwise. For an example then the man can be angry with a specific person because of the past. When that same anger makes the man too distracted and instable then he will begin to consider it a problem, and tries to discover selfish answers in order to make it go away. But the man is still the same unwilling to love and forgive the person he has been angry at, so the anger will continue to exist and produce forth negative effects in his soul. It does not make any sense when the man tries to solve any problem that can exist in his mind, because the mind will always continue to create new problems, all kinds of imaginations and illusions, which only exist in the mind but are irrelevant to the actual reality. The selfish man relies upon empty words in order to make empty words go away, where both the problem and the remedy prove to be impalpable and needless. The mind is like one giant landfill site, with its filth, garbage, junk, and waste. It does not matter whether the man goes to that landfill and tries to arrange the objects in organized way, by moving objects between locations, or trying to clean filth with another kind of filth. For that all this time the man is still located inside the landfill site, and nothing is changed about the nature of that place, since that nothing good will ever come out from it. It would have been better if the man had never arrived to the landfill in the first place, or he could just as well have thrown his garbage to that place and then immediately left. The man should dispose of the garbage, but he should not accompany the garbage to the landfill.

The man should first move on with his life, by caring for his beloved ones and have constructive goals, and then afterwards will all the subjective problems vanish by themselves. It is like all personal problems will no longer matter, and be all forgotten, because the man is willing to let go off it in order to be more focused in helping his beloved ones. But the man should not put everything on hold in his life, and the next try to solve subjective problems once and for all, before he can finally move on with everything else. The mind will always create new problems instead of those that seem to be solved, even as how a liar is always coming up with new quibbles, excuses, and scapegoats. The man should first allow the human spirit to help him from within, and then the man will be able to help himself in external matters, and be in position to help other people. But the man should not neglect the good source and his own life, while he is only trying to help other people, doing all kinds of service on their behalf like a servant or slave. For the man can presume that he is helping himself by helping other people, and trying to save himself by saving other people, like such good deeds can change or redeem his soul. But it is the man himself which is in a need of help, and whom needs to be saved. This is why the man should turn to the divinity, and allow it to deliver him from within. And after the man has been saved then he will no longer be too depended upon other people.

Now let’s say that the man would encounter an obstacle on the middle of the path. Then the man should not stop for a long time and be afraid of that in stepping on the obstacle, or by rethinking it over and over again whether he had accidentally touched the obstacle, as if it could possible lead to be bad effects for himself or make the man imperfect. It is only sufficient that the man can continue to look ahead, and move forward, without regarding the obstacle anymore, like it only needs to be taken one step over it. It should already be obvious that the selfish problem is wrong, and something to be rejected from the outset, but it does not matter whether the man has been affected by it or not, showing some sign of weakness. Or let’s say that the man would accidentally step into a dirty puddle, so that part of the pants will have wet dirt upon them. Then the man should not stop and attempt to scrap the dirt away from his pants, since it will only spread the dirt even more. But the man should rather move on and allow the dirt to dehydrate during the day, so the dry dirt can finally peel off on its own accord, and be no more a problem. This is why we should not become obsessive over our problems, and try to solve them as soon as possible, even that it will only make us distracted and instable at the same time. It should rather be had faith in the divinity, that it will know what is best for us, so we will be able to obtain solution from another location, and no longer become troubled.

The right thing must always replace the wrong thing, so it is a foolish thing to criticize oneself or another person, while it is failed to mention what could be improved about it. It is a vicious cycle when the man only is concerned about that in being free of flaws, because even that one flaw is taken away then the soil will remain open for another flaw. It would have been better to replace that flaw with truth and virtue, so the goodness would already inhabit the human soil, and prevent further vices and weaknesses from taking roots. For an example then a thief can try to resist the urge to steal specific objects, so that sometimes he success and abstains from it, while at other times he fails and commits a crime. It is because he has still not replaced the avarice and its craving with good qualities, like by being industrious, honest, sober, modest, generous, and contented with his life. A victory over the evilness is always depended upon the goodness, where every truth bestows the necessary wisdom to conquer lies, and every virtue bestows the necessary strength to overcome a vice, so the goodness is basically the same thing as a victory. The individual should not be deemed a decent man only because he has abstained from crimes, or serious ones, while he has not actually been doing any good deeds at the same time. Inactivity in evil deeds is not the same thing as activity in good deeds, because many people tend to do neither, so they are neither malignant nor altruistic in anything. It can happen that the man has not committed any direct crime against another person, but he has still the same stood back and done nothing to help a person living in a distress. For an example then the man can watch group of people mistreat an innocent person, but he is too afraid to intervene, and neglects do anything about it. This is why the man is blameworthy for having done nothing, where his inactivity can be just as harmful as when a crime is committed, or when people remain silent about crimes done in secret.

That to love the goodness is to cherish everything in which the goodness stands for, what is originated from its source and what does belong to it. For it is something given by the goodness, shared to us, and even taken back by it, like when our prosperity in this world is only temporary while the goodness does last forever. It is hated the evilness because it does contradict to the goodness, so that we reject the evilness because we are already following the goodness with all our heart. We hate the selfishness because it does contradict to the love had for the person, and we hate lies because they slander the glorious and beautiful truth, and the strength which we do otherwise derive from virtues. The goodness should be done for its own sake, and as its own reward. But it should be avoided all irrelevant and indirect reasons, which have nothing to do about any sincere concern for the person or faith in the value of the goodness.  Perfectionism is not the same thing as goodness, because the man seeks to do the right thing for self-centred reasons. It is always implicated good or bad qualities to the ego, where the virtues are meant to exalt the ego while vices are meant to debase it in some way. The man only looks upon the virtues as some kind of means to make himself perfect, and he tries to remove flaws from his life because they are making him imperfect. But it is completely overlooked the lasting value of virtues, how the virtues can benefit the man from within and during human relations, in being of practical use in various circumstances and during adversity.

The man must first consider a possibility before he can look for it, and discover its value for himself. But it will never happen if the man spends all his time upon irrelevant pursuits. How is the man going to discover his fields of interest and strong factors, if all the time is wasted upon his weaknesses and selfish problems, or in criticizing the same in other people? It would have been better to maintain a silent and empty mind, and then participate in these or those fields, to test whether it does truly appeal to his interest and capability.  But it is not like the man can first know everything and then he can finally try to participate in the field, since it is the personal experience that bestows knowledge and skill to him. The man must approach the unknown with a degree of faith, where he does not know it in advance what is precisely going to happen in upcoming circumstances, like what the environment will look like, what the people will do, and what he can experience from within. But the man does still the same believe that he can confront it after his arrival, by noticing the nearby environment, focusing upon the challenge, adapting to any changes, and respond in the best way possible. It can be called spontaneous inspiration, the ability to improvise according to the moment. It does not need to be perfect and blameless on his behalf, but the man did at least avoid all serious mistakes, and no one came to harm. It is even possible that the man can experience the same thing as the original inventors, how it can be improved the approach and made the method more efficient. The man did not actually know what other people had discovered and invented before his time, but the human spirit is still able to bestow similar experience and enlightenment. This is why there is nothing impossible to the man when it comes to confront the unknown, because the human spirit is able to repeat similar achievements and progress. The human people might be different and live at different periods, but the human spirit remains the same inside every one of them, including oneself in any situation.

Nothing is impossible in itself, like when it involves a specific field, challenge, or a problem, as if something would be too hard to achieve and against the greater odd. It all comes down to that in what way one will approach the task at hand, ‘how’ it should be properly executed of one’s behalf. It is not only about manual labour, what could be done with one’s hands, but it is does also reach to intellectual aspect, in what way to organize things. The man’s own intellects will determine the approach, in what way will be prioritized the process, and whether the method should change, so it can deliver more efficiency. Is the same approach to be repeated that does not seem to work, or should it be looked for solution upon another basis, by making use of different things to get the same outcome? The man must first change his attitude, and then his response will be different, rather than by continuing to be stubborn in his foolishness, and be stuck at the same problem. If the man has hitherto failed in his tasks then it is because of his human restrictions, what kind of presumptions and weaknesses have been affecting his capability. The attitude is like the eyes of the soul, in what kind of way is chosen to see the external things, so that pure eyes will reveal pure information while impure eyes will distort it. Will the man try to discover a right answer and solve the challenge at hand, or will he give up and only dwell upon the problem? If the man is already sober and modest then he will enjoy every moment, at peace with himself, and focused upon the goals at hand.

It should be focused upon that which is within one’s reach to know and achieve, while everything else is put on hold, which is beyond one’s understanding and capability. It is first kept to the basics, and then advanced lessons will follow sometime afterwards, in it due time. It would not have mattered if one’s would have access to the advanced knowledge, because one is either way in no position to understand it, or in making a proper use of it. It can correspond to that when it is sought to make a copy of a specific picture. The unskilled man does not need to trouble himself about the final destination, in what way the picture looks like when it is completed, with all these details at the same time. But it is only sufficient to draw a line between places, and in drawing one issue at a time, so that everything else is put on hold, until the moment comes that such issue becomes relevant. And it does not matter whether person makes a specific mistake, as if it would ruin the picture in whole, and make all subsequent effort futile in itself. For there is always time to pick up the thread where it was last left, in undoing the mistake and do better next time. Personal experience and knowledge has more value than the equipment used during the enterprise. The equipment does only have value in regard to the limited factor it is used for, while the spiritual values are able to benefit the man in many fields and factors. The equipment and technology can become obsolete with the time, but not the knowledge and human creativity behind it, in which will become the source of new inventions. It can happen that one undertakes a specific challenge for the first time, and it will lead to misunderstanding and mistakes, so that material objects can be destroyed in the process. But the effort can still the same be worth it, so long as one learned something new from it, and will be able to do better next time, and so forth, until one has finally mastered it.

The value of self-confidence should only involve one’s own determination, where it is believed that one will be able to confront the matter, analyze it, and respond in a proper way. It is not like one will have full certainty about the outcome and how it can affect oneself, like whether it will be gotten one’s way with everything or escaped from all harm. The value does rather consist in the certainty that one will be able to endure the harm when it does finally happen, and continue to be determined in overcoming any opposition. It does not matter how often the mind will haunt oneself with aggressive thoughts, or how unpleasant such experience can be.  For that one does still believe that it can be overcome each and every time, and that it is possible to obtain victory over the mind. The man does only need to concentrate upon one thing at a time, whether it does involve his eyes and ears in gathering information, or his mouth and limbs in responding to it. And a similar thing applies about the spiritual activity, where it is only sufficient to sense one thing at a time, to endure one delusion at a time, and remain faithful one more time. The man does not actually need to have his attention upon many things at the same time, the present and the future, near and distant things, or what is outside one’s will and ability. But it is only sufficient to focus upon the time and place where one is currently at, what is now right in front of oneself, what can actually be intervened with, or made some use of. If the man is self-confident on this day then he will also be so tomorrow, when the future has finally become the present moment, since it can only be experienced one moment at a time. It is always the present time that applies, while the concept of the past and the future does only exist in the mind, and is imagined while the present time is taking place.

It can be mentioned the warfare of old, as example to explain self-confidence further. The enemy could have more numbers in comparison, like territories, soldiers, and resources. But each soldier did not need to have attention upon all the enemy soldiers at the same time, as if the mere appearance would be able to determine the outcome, even before contact. It was not like the soldier was all alone, fighting against the whole enemy army. It was only required of each soldier to concentrate upon that in overcoming the enemy soldier in front of him, in taking one enemy at a time, until the next one appeared in the line. And the whole army did not need to besiege all the enemy settlements at the same time, but it was only sufficient to concentrate upon the place where it was currently stationed. Each soldier did only need to be valiant and fight to the best of his ability, without needing to trouble himself about some distant enemies, or the performance of his fellow-soldiers.  It did not matter what was happening elsewhere in the battle, because it was altogether irrelevant to the soldier’s capability, in obtaining victory at his location. It would however never work if every soldier was neglecting the place assigned to him, while being too distracted about things that were happening elsewhere in the battle. Each and every soldier would thereby fight poorly, while relying upon someone else to do everything, so it would only be a matter of time until the whole army would rout and be destroyed.

2.2: Expectations of recovery

A selfish attitude could be likened to that if a certain man was wearing dirty and wasted shoes. He could try to travel to all kind of new places for the purpose of wiping off the dirt, and by pressing the shoes to some external objects in order to fix them, but it would fail to achieve anything. The problem lies in that what that man chooses to possess on his body, rather than by making everything else centred upon the worthless shoes. The man could just as well take off these shoes and get new ones, or walk barefooted instead. Another situation would describe itself so that the man does get stones inside his shoes, in which can be felt for each time when the man steps on the ground, regardless of the time and place. The man should not blame the place for this painful experience, or try to avoid these or those spots on the ground. It is only sufficient to remove the stones from the shoes and then one can easily travel to any place, be fully focused, and enjoy the experience. The third situation would describe itself in that the man would kick dirt up into the air, so that some pieces would get stuck in his eyes, so it would taint his vision.  The man would now see dirt here or there in the environment, and in other people, but the dirt is really only in his own eyes. The dirt is not on the external things, but rather in between or in front of them. It is exactly the same thing when the man does have a negative attitude, where his negative experience is the mere reflection of his selfish mindset. A negative man is always seeing negative things about the environment and other people, but he is really counting up delusions that belong to his own soul. A corrupt and treacherous man will suspect the same thing in other people, because he ascribes his own wrong opinions to them, implicates his bad qualities to them, and attacks his own understanding.

The root of the problem does not consist in the circumstances and other people, as if these external issues must first change before the man can confront and overcome it. The human mind is the original problem, because the thought are constantly lying about everything else, which can be seen, heard, spoken, experienced, done, and received. The man does first listen to the delusions of the mind, and then afterwards he sees everything else as a problem, or blames everything else for his own error of judgment. The man has already restricted himself in advance and developed wrong attitude, by seeking for the wrong things, at a wrong place and time, and from the wrong people. The man will give up misleading impression, express himself in an improper way, and create some kind of misunderstanding. It is like the man does never stop to analyze the subjective influence, whether such thoughts are really fair and unbiased, according to facts rather than his own selfish expectations. It can be mentioned an example when sports team are competing against each other. One of them can neglect all team-play, where every team-member is only concerned about that in keeping the ball, in being the one to score and get all the credit. It will thereby no matter whether that team will get more opportunities in the future, if the game time would be prolonged, or another match planned against the same team. The real problem is to be found within the team, while it should not be blamed the external things. For that every team-member is too selfish and incompetent, lacking the right spirit for the game, neglecting every opportunity, and never adapting to any changes.

It has the most priority to overcome the selfish attitude, and then afterwards will one’s speech and deeds follow as well. But it is not like one should give up and no longer bother to overcome the selfish attitude, while it is only tried to change the outward speech and deeds. For an example then the man can be afraid of the mind and the unpleasant thoughts that are haunting him, or the man is too lazy and will only resist for a limited time. It would otherwise be hypocritical if the man served the mind from within, while only pretending to be honest on the outside, by deceiving and convincing everyone else about it. If the attitude is selfish then the external behaviour cannot become good, like when the selfish man forces it upon himself to good deeds, and tries to help other people. It is not like the man should try to change the environment and other people, which the negative thoughts have been criticizing, or try to satisfy these obsessive thoughts once and for all. The man should rather overcome the mind itself, which has hitherto been producing all these negative thoughts, as the original cause, the source of all temptations and problems. It has the most priority to free oneself from the mind’s influence, and then afterwards can one have a pure attitude, see and experience everything in a pure way, as it really is. The man must first change from within, and then can the deeds reflect his attitude, where he does truly wish to do so in sincerity but not because of some selfish reasons. The first step must always begin in one’s heart, by having sincere intentions, be plainspoken about one’s position, acknowledging the truth and be humble enough to abide by it.

Public discussion about mental illnesses tend to digress from the point, where it is gazed too much upon incidental things, above the cause and what is requires in order to gain personal recovery. For an example then it can be discoursed upon the history of mental institutions, the biological effects in the brain, encouraged less prejudices in the society, criticized the government and urged the need to improve the living conditions of the mental patient. But such superficial do not deal with the root of the problem, and how to solve it. It is neglected to discern from what source all delusions and psychical symptoms are originated from, which in this case is the mind, just as much before and after the mental illness. If the man is unable to recognize the threat then he will be unable to conquer it. It does not matter whether it could be changed everything around the mental patient, like if the environment would be perfect and the people would show perfect reactions. For it is not depended upon the external things to change the patient’s internal condition, in arousing good sense and qualities in him, in making him a virtuous person. The man does not become a good athlete by having the best shoes or facility to train in, while he does neglect the actual training and do not bother to work hard for progress. And the man does not become a good student by having the best books or a teacher, but it is all about determination and understanding on his part, and the ability to learn through trial and error.

A mental illness can describe itself in aggressive thoughts which seem to haunt the man, and he can also experience all kinds of misleading signs and symptoms in his body. It can happen that the man begins to yield to delusions and allow it to affect his stability. It is however not a single battle that will determine the war, but rather the man’s steadfastness in the long run, by keep moving on, no matter how slowly it might seem to be. It can often seem like the man has the greater odds against himself, and even that the battle is already lost, because the man can feel like he has already yielded and shown negligence. But the man should still the same continue to have faith in himself, that he will be able to overcome these temptations in the long run, although he does not know when exactly. Spiritual wounds can heal with the time, just like when physical wounds are involved. It is of course only the good source which can heal and revive our soul, but it is not something which we can force to happen, or try to achieve through our human effort. It would however be a foolish thing if the man had a wound treated with bandages, but he would constantly be opening the bandages in order to see whether the wound had healed. For that by doing so the man is more likely to reopen the wound and prolong the healing process. It is exactly the same when the man tries to save himself in a direct way, by being constantly aware about his subjective problems and in censoring every move in the mind. It would have been better if the man had acknowledged that he had no power to heal himself, but it is something which the human spirit could only control and be able to achieve. The man should have remained calm, and thought no further about his troubles, but instead allowed the human spirit to take care of everything, all in its due time. It was only requires that the man should do nothing in that regard, but only wait with patience, so the man could just as well have useful activity in the meantime, and forget all about his problems.

A mental illness did never happen at random or by some chance, but it is merely the consequence, after one’s life had been founded upon selfishness, idleness, or absence of love. If the man had already been perfect then he would not have experienced a mental illness, or he would at least never have fallen, like when a person become so deranged and negligent of its life that it needs to be hospitalized. It is thereby a fact that one was not a wise and strong person to begin with, before it was experienced mental illness. But one had on the contrary been weak enough to reap mental illness, although these weaknesses can differ between people. It should be looked upon this in context with that when one attempts to overcome the mental illness, and obtain full recovery. It is not because one is trying to become the same person one was before the mental illness, with the same selfish attitude and habits, since it will otherwise cause the same mental illness all over again. It should rather be forgotten all about one’s past life, the prosperity and the adversity, the pain and the pleasures, what was supposed to be good or bad about it. The human spirit is able to make oneself a greater person than ever before, where it is obtained entirely new qualities and overcome all the corruption which had once afflicted oneself. We are not trying to obtain good qualities so we can boast about it, fit in with other people, and own the same things as them. But we are really sincere about that in improving our life, in making good use of our qualities, and in maintaining benefits in our soul.

The mental patient can perhaps imagine what kind of person he will become after the recovery. But he should not look too far, while it is neglected the foundation of his life. For that while the man continues to be selfish then it would not matter what kind of recovery could be had, whether it could be called a miraculous one or through medical means. It would still only be matter of time until the man reverted to the same old negligence, or not know how to make a good use of it, by behaving like a sane and healthy person. It is like the healing would become a mere ornament, or a medal locked inside a chest, since the healed man will not move on with his life and neglect useful activity. It can be the more prudent option to obtain recovery little by little, rather than by being healed all of a sudden. For that one has become ready for full recovery, when it comes to understand one’s position, in enjoying the moment, and move on with one’s life. A quick healing would on the other hand only remove the symptoms of the diseases, while the man continued to be just as sick in his soul, unworthy of receiving and appreciating the gift. The selfish man would either way have failed to maintain the healing, and not prevented the same symptoms from appearing in the future, under the same condition. Let’s say that the man does really become virtuous, so that he manages to overcome the mental illness and obtain full recovery, becoming healthy like most people. But he does then immediately become selfish all over again, participating in the marketized errors and debauchery of the ordinary people, deceiving and exploiting each other. This is why the man should not only be free from the farfetched delusions of the mental illness, but he should also outgrow from the follies and vanity of the ordinary people.

It is not like the man can deceive and outsmart the human spirit, like by pretending to be good until the human spirit has bestowed spiritual healing and victory over the mental illness, and then the man would immediately betray the human spirit and be selfish again. For that if the man does have such treacherous motives then it means that he is still selfish and unworthy, so that he will never able to obtain blessings in the first place. The human spirit does bestow blessings to us if we are faithful enough to receive it, and make good use of it, so that we can become a better person and help one another. But we will never obtain any blessings if we only wish to abuse such gifts for our selfish ends, or to harm other persons, since the human spirit will not help us to succeed in corruption. We would otherwise by tempting the human spirit, just like the mind is doing to us, so that we have only ourselves to blame for remaining spiritually empty. For an example then a beauty might seem to be a good thing, but it will not be so if we abuse such beauty in order to become a harlot. A similar thing applies that we should not abuse our physical strength in order to bully the weak and the defenceless, or by abusing our intelligence in order to deceive and cheat other people. It can thereby be said that such attributes prove to be neutral in itself, while it is depended upon the human will whether it will be used for good or evil purpose, upheld with responsibility or lost away. The human spirit is able to discern everything from the outset, whether a person proves to be faithful or treacherous, truthful or false, humble or proud, moderate or greedy. This is why no person should ever complain about its own human lot, as if it would deserve more from the divinity, because that person is already deemed unworthy in its attitude.

The spiritual progress can correspond to the physical progress to a certain degree. An athlete must be fully devoted to the contest at hand, and in fulfilling the physical requirements. That man needs to be determines and sober in his spirit, before he can be willing to train hard and become physically fit. Then he can finally be ready to enter the contest and have a chance of being victorious over the other competitors. He must never slacken his resolve nor neglect the training, but he must be willing to sacrifice loose habits and pleasures. The training is meant to have the first priority, while everything else come after it, but the man should never delay the training so that he can have a more comfortable life. It is not like the man would only train on certain days, while being lazy in between, as if it could be made many exceptions or only trained the day before the contest. When an athlete becomes victorious in a context then he does not celebrate it with unrestrained revelry. For that he must continue to be sober and disciplined, so that he can better himself, improve the record, and obtain further victories in contests. It is thereby a way of life, something to be accustomed to each passing day, countless days in a row. It is exactly the same thing with the spiritual progress, where it is not only achieved progress but it is also established and expanded further, during the man’s entire lifetime. And even that the man could become perfect then he could still never boast about it, nor become arrogant to other people, because it would make him imperfect right away.

It is not the man’s physical body which is good or evil, but it is depended upon the soul underneath, as the driving force. The body remains the same, but the soul can be changed to the better or worse. It is the man which decides which inner source he will heed above the other, and then afterwards will he use his physical body for good or evil ends. The human spirit makes the man able obtain spiritual progress and make accomplishments, but the man should still not take it too personally or claim all the credit. For the man was blessed for as long time while he was heeding the human spirit, but when the man does cease to do it then he will no longer achieve the same things. And it is the mind which promotes spiritual regression, failures, and mistakes, which will continue to happen while the man proves to be so selfish and treacherous in his ways. A misfortune or shameful incident is merely the consequence, while the long-term mindset contributed to it, making one already weak and delusional before and during its experience. The selfish mindset made everything seem problematic to us and too hard to bear, since we were afflicted by all kinds of impulses and symptoms at the same time. The man should not implicate the goodness or the evilness to himself, as if he had been the first one to invent these things or promote them to the world, to the better or worse. But the man did merely choose to receive it from either source, and then applied it to his own life. The good and the bad things have existed long before the man’s own time and choices, so the man can at most follow the human spirit and make use of that which belongs to it. The good qualities are a permanent part of the human spirit, while bad qualities are a permanent part of the mind. But there is nothing permanent about the man himself, but he is given a choice on each passing day, whether he will heed the goodness or the evilness. It is not like the past will always follow the man and restricts himself in advance, but the man can always learn from his mistakes and do better next time, in every matter.

Now let’s say that the man would be perfect in all things except one factor, so that he neglects to do the right thing and shows a sign of selfishness. Then that same weakness can lead to bad consequences, where the man can become distracted, negligent of his surroundings, impulsive, instable, and prone to mistakes or accidents. It does not actually affect the factors which the man is honest and faithful in, so that he is otherwise sober, calm, and stable most of the time. But the bad effects do only happen while the man is coveting after selfish factor, thinking about it, and practicing it, although it can still follow some time afterwards, as withdrawal symptoms. It is not like the man can then complain to the divinity and assert that this is unfair, because he has otherwise been faithful and honest in most factors. The good qualities are not supposed to self-justify the selfish factor, or redeem it in some way, but the man will continue to reap according to each quality and its sphere of influence. For an example then the man can be sober and industrious in his profession, so that he will have success in his work and obtain many rewards. But that same man can have a weakness for alcohol, and become intoxicated during weekends. So that while the man is drunk then he will commit many mistakes, and be easily exploited by other people. It does however only apply when he is drunk, but not while the man is sober at his work. Therefore should it not be rebuked the man while he is working, but only while he is drunk. And it should not be praised the man while he is drunk and tried to excuse his shameful dealings, because of the achievements during his profession.

The evilness does consist of two extremes, which are namely selfishness and self-righteousness. The selfish man does both do good and evil through an expectation of repayment, like if it involves profit, pleasure, or an absence of pain, to gratify his avarice or fear. Selfishness is otherwise rather self-explanatory, and does not require further description. The self-righteous man wishes to do good things, but his means prove to be improper and self-centred, like when it is done bad things in the name of good outcome, even that it only leads to evil. The remedy will prove to be far worse and more insane than the actual malady. The self-righteous man seeks to do the right thing for all the wrong reasons, like when it is pretended to be selfless and honest in order to obtain selfish reward, or where a good act is somehow meant to exalt his ego, or gratify it in some way. These are the two extremes, selfishness and self-righteousness, where it is either held oneself too much back or gone too much ahead of oneself, one is either too cold or too hot, doing too little or too much. It is not like selfishness does always involve too little ratio, while self-righteousness is too much ratio. It is true that selfish men tend to be luxurious and self-indulgent, so they neglect the divinity and slacken to obey its principles. Fanatics do however tend to be too strict and harsh, so they go too far in serving the divinity, until it no longer involves the same knowledge and principles that belong to the divinity. In both cases then it is neglected the moderate path, which is like the earth among all the other planets, or water among the extremes, the only place to contain life.

The selfishness does contain some vices that are too little ratio, while others are of too much ratio. And a similar thing applies with self-righteousness, where not all vices are of the same ratio. For an example then fanaticism involves vices that are repressive, but one is not sure whether the fanatic does so through fear (too little) or overly eagerness (too much). The following vices belong to selfishness: pride, avarice (greed), envy, vanity, superficiality, laziness, debauchery, partiality, boastfulness, pettiness, irresponsibility, indiscipline, ingratitude, self-pity, rivalry, stinginess, cowardice, pushiness, and sexual immorality. The following vices belong to self-righteousness: pride, arrogance, stubbornness, revengefulness, cruelty, credulity, hypocrisy, perfectionism, recklessness, lavishness, imperiousness, obtrusiveness, overprotectiveness, self-constraint, self-loathing, self-accusation, repression, and even misguided asceticism. There is nothing better or more redeeming about one extreme, in comparison to the other, because in both cases the man is being deceived and manipulated by the pure evil source, in its malice. It does involve the same spiritual slavery, although the ideas and vices may be different. The beginning is not the same, but it will still lead to the same destination, since that both extremes are as equally distant from the pure goodness, and negligent of virtues.

It is already obvious to most people what is deemed to be selfish and immature, but it is much harder to become aware about the other extreme, what self-righteousness is and involves. Self-righteousness is often mistaken for goodness, or people blame the goodness for the crimes belonging to it, when fanatics have pretended to do so in its name. The self-righteous man lives in the self-deception that he is good, because that man has abstained from the weaknesses that belong to the selfish people, and ‘not’ committed crimes. But the self-righteous man has replaced such weaknesses with other kind of vices, where he does neither do the selfish thing nor the good thing (what is deemed noble, altruistic, and selfless), but it is neglected or opposed the goodness in one way or another. When that man does notice the weakness of other people then he not seek to understand it, how it can actually be helped that people to know better and improve in that factor, But the self-righteous man does rather choose to hold such people in contempt, as if the people would be condemned from henceforth and deserve to suffer for their faults, since the self-righteous man neglects compassion and mercy belonging to the goodness. The self-righteous man can hold himself back and do nothing to help people in distress, but he does afterwards complain that nobody did anything, thereby condemning himself as well. Or it can happen that the self-righteous man does seek to help people, even that he is spiteful from within and does not really care for them. But he is no position to offer advises or helpful intervention, because he is already full of presumptions and impulses. This assistance will prove to be just as imperfect as what that man is, where he is merely attempting to force his delusions and weaknesses upon other people, so they will become just as restricted as him or like some of egoistical reflection of himself.

The self-righteous man seeks to do the lawful thing through selfish reasons, like when it is coveted after rewards, and feared to commit crime because he would otherwise be punished. But the self-righteous man does still the same covet after selfish things, and envies the selfish people. That man would behave just like them if an opportunity would present itself, or if it seemed like he could get away with it, if the crime would not be revealed. The self-righteous man refuses to show understanding and tolerance to other people, because he has already treated himself in the same way, while speaking with himself. That kind of standard is too harsh, inhumane, and superficial, where the man is quick to accuse himself for the slightest sign of weakness or mistake, and like he deserves to suffer for it. The self-righteous man lives in self-constraint, where he is constantly forcing things upon himself, against his own willingness and better judgment. It is like he does only think and behave according to what others expect of him, and to maintain a certain image in the eyes of other people. However the self-righteous man does never listen to his own heart, where he does not love and receive himself the way he is. But he always prefers the external things above his own health and freedom, like when it is sought to please people that mean nothing to him, or to prove himself in the eyes of someone else.

It can happen that the man mistakes self-righteousness for the goodness, so he does not understand its true nature, and what kind of process does always accompany its existence. The man does not understand the goodness, nor is he willing to follow the self-righteousness, but he does still the same force it upon himself to do all kinds of improper things. For an example then the man tries to please people that mean nothing to him, where he struggles against selfish problems in his mind, and tries to abstain from selfish habits. It might at first seem that the man is obtaining progress through such self-constraint, but it will only happen for a brief time, before everything reverts to the same old corruption. It is because the man had only gazes upon the wrong things that should not be done, while he neglected to establish virtues in his life, so they did not spread to other factors. The man will strain himself too much, and finally give up on this self-righteous conduct. It is thereby a fact that the man did never follow the goodness from the outset, but he went from selfishness to self-righteousness, and then back from self-righteousness to selfishness. But the man blames the goodness for the self-constraint during that extreme, and presumes that it is impossible to believe in the goodness and follow it. The man had only himself to blame for getting too much ahead of himself, where he sought to do too many things at the same time and overreached himself in the end. But the goodness is all about moderation, where it is taken one thing at a time and where many small things contribute to one great result. Self-righteousness is on the other hand only about overly eagerness for a brief time, where it is failed to maintain previous success and new problems will emerge instead. Where there is self-righteousness there is also perfectionism, self-constraint, and obsession. It is sought for the goodness upon a wrong basis, because it is relied upon the mind in order to follow the human spirit, while it is neglected the human spirit and its principles. The self-righteous man presumes himself to be following the goodness, even that he is experiencing torment and chaos at the same time, while trying to satisfy his obsession. It does not make any sense, because where the goodness is there are also benefits, like sobriety, peace, stability, and light-heartedness.

2.3: Identifying the threat

It should not be presumed that the mind in the mental patient is of some another nature than in the healthy people. It is indeed true that the human spirit is the good nature and the mind is the evil nature, but the mind is not divided into two different nature’s that are good and bad. A healthy man is not as much wrong in comparison to the far-fetched and extreme opinions of a mental patient, but it can still merely involve different distance at the same wrong basis. For the foolishness of one man makes him unable to obtain success with selfish goals, while the craftiness of another man makes him able to deceive other people and exploit them. But both parties are still the same as equally distant from the higher truth and its pure goodness. A healthy man can be more aware about that what possibilities prove to be wrong, so he can thereby criticize such things in order to disprove them or deride other men. But that same man is still unable to come up with any right answers and solutions instead, so he is in no better position than other men, since even that it can be noticed the ignorance of other people then it does not make the man any wiser. It is a fact that delusions, hallucinations, and schizophrenic voices do exist, and they can be experienced by a mental patient. But it is not same thing as if such things were real or truth, even as when it is know that a liar does lie but the lie itself is not true. Therefore when mental patients claim that it is like thoughts are inserted into their head then it should not be disregarded. For such delusions will continue to befall the mental patient, regardless of his current attitude and experienced circumstance. So he does not have any choice about it, or he cannot prevent such delusions from appearing forth in his mind. The healthy people can presume that the bad judgement of the mental patient does reach to all factors, and they do thereby not believe it when he claims such things. However the healthy people are receiving other kinds of delusions at the same time, where the thoughts seem to be more logical but it does still involve half-truths mixed with lies.

It can obviously be presumed that it is the human brain itself which arouses thoughts and imaginations, because of a specific function somewhere in the brain or the nervous system. This is however not a question about the consequence, after-effects, or incidental things, but rather what kind of stimulus does produce forth such thoughts in the first place. It does seem incredibly coincidental that all such thoughts prove to be lies and deceptions, involving selfish or self-righteous influence that seeks to corrupt the man’s premises, so the man will come up with wrong assumptions and reactions. Therefore do all these thoughts and imaginations never any involve a complete truth, nor a pure goodness. The brain and the nervous system is complicated, but not that complicated that it can separate itself from the man and become like an independent life-form, meddling with everything and trying to force its decisions upon the man, against his consent. It is not like the man is struggling against himself, trying to have the final argument, since that all kind of selfish opinions continue to emerge even that he is against them. Only a living being does possess a will of its own, is able to speak and make itself comprehensible, but it is not something which does come out from nothing, in the man’s mind. It was the not genes or metabolism which caused the man’s behaviour, but the man disrupted his own health and stability by dwelling too much upon delusions and selfish problems. The man can commit a crime during intoxication, and it was like he was not himself, but the man should still the same be censored for having chosen to drink alcohol in the first place. It is a logical tactic when the mind does come up with thoughts in between which seem to be positive, creating the false impression that the thoughts are good or bad at random, rather than by being always bad. Therefore will the man not be as steadfast in rejecting all thoughts, but allows himself to be fooled by flattering lies and self-righteous thoughts. It does correspond to the interrogational method called ‘Good cop/ Bad cop’. For that specific types of voices and negative thoughts attack the man in a personal way, while another type of voices and ‘positive’ thoughts seem friendly toward the man. But the former has been made for the very purpose of making the latter temptations seem more convincing.

As when it is delved deeper into contemplations the conclusion will be even more distant from the truth, since it has been digressed more and more from the original sense of the human spirit. It can begin with a question about something which is not know the answer to, even that it is not necessary in the current situation, or will either way be of no practical use. One contemplations lead to another, and so forth, but the distance will increase between the first contemplations and the subsequent ones. In the end there is no context between the first contemplation and the last one, but it only involves an irrelevant argument, a red herring, like a beautiful or clever answer which belongs to entirely different question. It does correspond to that when two men are arguing about something, and then one thing will lead to another in the heat of the moment, until they are beginning to quarrel about trivial and petty issues. And one of them does seem to have the final word, and get the better of the opponent, but both of them have totally forgotten what this was all about. The mind can only come up with suggestive and misleading questions, which are meant to cast doubt upon the truth, but there is nothing more to it. It cannot be discovered a wise answer if the question is stupid, nor truthful answer if the question is false. Needless contemplations will only lead to needless reactions, which will in turn create false impression, misunderstanding, and selfish problems, like it had happened at random. Since there was no need for such reactions then it was a good sign that one should never have contemplated to begin with, no matter how urgent it seemed to be at that time.

It can be discoursed upon that when the man experiences a good mood, so the man can feel light-hearted and at peace, like he has been freed from all burdens and selfish cares. It does however have nothing to do about ‘positive’ thoughts at the same time, as if such thought had caused the good mood. A good mood is rather originated in faith in the divinity and mutual love during human relations. The human spirit is the cause, and the good mood is the consequence, but the ‘positive’ thoughts are only incidental. The goodness is capable of reviving the man’s spirit, in making him lively again, but it is something which has already happened from within, even before the man became aware of it. It was not because the man was thinking ‘positively’ about something and then it changed his condition, but good mood happened like a free gift in a silent way. If the human spirit is absent then the man can attempt to come up with exactly the same ‘positive’ thoughts, and try to cheer himself up, but nothing will ever happen in his soul. Positive thoughts prove to be self-righteous in their nature, because they lie too much optimism that will never work in practice, and try to see something beautiful about errors and wicked men. The positive thoughts will thereby only lead to disappointment and bitterness, so it will actually work against the good mood, the original blessing from the human spirit. It might at first seem that such thoughts involve a ‘positive’ voice in the mind. But the mind is actually coming up with a stupid suggestion in order to mock the man, even as when a treacherous person does tend to speak in a sweet and exaggerated tone.

It can be mentioned the quibbles and doubts in which do follow the ego-tones of the mind, where such issues can apply with many things and according to that what vices are involved. Quibbles and doubts can be one of the most misleading temptations of the mind, since it can function as the stimulus behind vices rather than by being the vices themselves. It is always through subjective quibbles and doubts that there is sought to slander and undermine the possibilities of the goodness, so the man will give up on it, and thereby give up on himself as well. But these temptations do never stop at that, for there does always follow an assumption, or encouragement, that the man should become false and selfish. The man should not become troubled by that how clever and convincing such arguments can be, because it does always lead to the same destination, faithlessness and hypocrisy. For an example then the faithless man will give up, and try to enjoy as many selfish pleasures before he will die, as if this would be meaningless existence and nothing to be hoped for. Or the man tries to drag as many people down with his fall, through hatred and envy. The man does first experience a specific type of thought or imagination, and then it immediately arouses something selfish in him, or it is like the man reacts in a selfish way. But both the thought and the assumption/reaction are part of the same temptation, involving an automatic process. The man would still the same have experienced such selfish assumptions or reactions, even that he had been perfect on his behalf. This is not something which could have been prevented, or like the man could separate the two issues from each other, since the temptation would either way affect him in some way.

It would be rather pointless to count every possible lies, doubts, quibbles, and deceptions, as if one would be able to outsmart the mind in craftiness and calculate everything. Half-truths mixed with lies are still the same false in whole, and to be disregarded completely. It is always the truth which disproves lies, while it is never lies in which are able to disprove the truth, no matter what kind of doubt they attempt to cast over it. The truth is namely based upon facts, reflecting that in which does really exist, what is the true merit and capability of every being, what has already taken place and will surely happen. The lies are however mere words, in which lack all substance and are uttered by a worthless being, which resorts to lies in order to conceal its own weakness and incompetence. Lies are only able to obtain reception among foolish people and slaves, whom are already ignorant and rebellious. But lies do never make any impression upon the divinity, since its truth is always able to reveal everything, and see any being as it is. It does thereby no matter whether lies can seem to be persuasive, tricky, and deceiving, because the lies can still the same never harm the actual truth, still firm upon its basis. It does correspond to that when wicked men attack their own understanding of other people, while the actual persons have the right on their side, and are innocent of all charges.

It does never work to make a compromise between the goodness and the evilness, by choosing the ‘lesser’ evil. The human race can call it the grey path, or the neutral path, which is neither good nor bad. However that the grey colour is not black then it is still the same not white. And even that the man makes a compromise and chooses the lesser evil then it will still never stop at that. For the man will be tempted with more compromises, on top of the previous ones, until he has become more deranged and corrupt with the time. It was originally rejected the white colour and chosen the grey colour, and then afterwards it was chosen the colour between grey and black, and again, until it has become black. All evil influence should be rejected from the outset, in an unconditional way. A lesser evil is as equally wrong as a greater evil, because it to does belong to the same evil nature, and contradicts with the goodness. Crimes and evil deeds may seem different, but it does still involve the same selfish attitude, which is namely avarice, spite, and falsity. The man needs to renounce all the wrong things from his life, and have a fresh start. It should not be made new compromises in order to get nearer to the goodness, like if it would involve a colour between grey and white, by decreasing the selfishness in some way. For such compromises will still involve a weakness and corruption, absent from the pure goodness. It also means that the man is still listening to the mind and obeying it in the greater matters, so the man does only make things harder for himself in the process.

It can be mentioned when a mental patient experiences and believes far-fetched delusions. However such absurd thoughts and imaginations are not really the root of the problem, but it does merely involve incidental things, after the mind has isolated the person in the long run. The mental patient can be afraid of unpleasant thoughts that are haunting him, so that he is unable to handle the pressure for long and vanishes into the mind. It is like the man is constantly trying to save himself from such delusions, but he neglects everything else at the same time, or he will become too distracted to focus upon anything. The man is no longer with himself, and he has already been weakened from within. Then afterwards will appear far-fetched thoughts about something else, which the man believes and shares with other people, so he will make a fool out of himself in such incidents. The man did not become sick because of these far-fetched delusions, but he was already overcome by another problem, which thrived upon his fears, distress, and guilt. It does correspond to that when a man is intoxicated by alcohol or drugs, so that other people will be able to exploit him in such condition, in order to deceive and cheat him. The real problem did not actually consist in the people involved, what they had said or done, but it was the intoxication which made the man already weak and vulnerable in all things. If the man had remained sober then he would easily have seen through such people, so it had everything to do about his internal condition but nothing about their merit. Far-fetched delusions are like vultures, feeding upon a carcass killed by another cause.

The mind can come up with memories about one’s past faults in order to arouse guilt, but it is thereby tempted oneself about the same evil possibilities in the present time. It is not only reminded oneself about the misdeeds in the past, but it is also reminded oneself about the selfish attitude and corrupted mindset that had originally caused it. The man will experience all kinds of self-accusations from the mind, like he will always be a bad person and could just as well give up, repeating the same errors all over again. This is why memories can create a vicious cycle, where the man’s guilt will keep the same temptations alive, so he will make it harder for himself to learn from it and improve. The man should rather reject all memories from the outset, and free himself from the original cause, so that he will no longer consider evil possibilities nor implicate it too personally to himself. For the man is actually better off having no awareness about such things at all. All temptations and corruption should be rejected in an unconditional way, regardless of that whether the man had once practiced it or not. We should of course never speak about improper and indecent things while we are having company with other people. And we should neither remind ourselves of such evil possibilities while we are all alone, since that we are supposed to love and treat ourselves with self-respect. The man is never alone, because the divinity is always with him, so that no temptations should be spoken of. The man should not even rely upon any arguments and methods against the aggressive thoughts, because it will also keep the problem alive, and tempt him in exactly the same way.

The mental patient can experience unordinary activity from within himself, which can appear forth in many signs and psychical symptoms. These signs give a misleading impression, a misleading cause and effect, so the man can become superstitious over his choices, constantly reevaluating everything and changing his decisions. The man will presume that the bad signs or effects in his body have been caused by his words or actions, so he does not dare to be bold and selfless with his life, opposing the mind. For an example then it can be mentioned schizophrenic voices and faces looking upon oneself in imaginations, strange smell, strange perceptions like it is sensed the presence of something, and uncontrollable sounds or words that come up for a brief time. It can also be experienced a pressure in the head like something is moving inside it, hallucinations, visions, aggressive dreams, long gasps without tiredness, and all kinds of body quirks. All such signs are merely the symptoms of the disease, but not the actual cause. It is because the man has already been yielding to selfish desires and delusions for a long time, and then afterwards he began to experience these or those unordinary signs. The man should blame his own credulity to the mind, and what kind of corruption he has dwelt upon, rather than by struggling against the symptoms as the main problem, to make it go away. The man is unable to overcome such symptoms in a direct way, but he must rather overcome his own delusions and weaknesses, which such symptoms are thriving upon. It is not like the man can pretend to be good until these symptoms will finally vanish, but he must rather assume responsibility of his recent choices, and endure the consequences.

Psychology does emphasis what most upon the capability of the mind, when it comes to control how it is received all factors in life, and by coming up with clever tricks against problems. The psychological systems are thereby originated from the mind itself, what kind of terms and explanations have been invented, or negative factors categorized. But all such hindrances and solutions are invented by the mind, and do only exist in the mind. The mind can very well lie endlessly of just about anything, creating new problems, maladies, new excuses, which afflict the self-centred people. It does not matter whether psychologists create new names of mental illnesses and arrange various symptoms together, since all such things are either way originated from the same evil source. It is only sufficient to identify the original tempter, the evil nature, and the conjuror of all problems, rather than by struggling against illusions that the mind has been creating at random. It is thereby first identified the threat, and then next sought to know how to overcome it. The mind does first tempt the man into yielding to wickedness in his heart and deeds, and then afterwards it is invented all kinds of incidents from the past in order to self-justify it. It was not the past which made the man become evil, or influenced him to commit a crime, but the man had already chosen to do it, and then later came up with pretences. It was the mind which tempted the man into becoming evil, and the man yielded because of his own selfishness, but it had nothing to do about these or those reasons.

The psychology makes use of advises from the mind against problems which the mind itself has created. The same improper advices are to the only effect in complicating the man’s life even more, by making him too conscious about all the wrong things, so that he will presume that the problem consist in everything else but the mind itself. It is like the psychological methods and delusions will sharpen each other’s existence. The mind offers bad advices against itself in order to keep the man in check, through self-constraint. The man does first listen to delusions about the approach, what he is either allowed or forbidden to do, and then next does the man restrict himself in advance. The man will not know how to overcome the mind, because he is struggling against irrelevant issues, or making use of foolish means against temptations. The most common error does consist in that when the man does rely upon lies against lies, and tricks against tricks, rather than by having faith in the humble truth. This means that the man will not confess the truth about his position, nor be sincere about that what he does feel about it. But man does rather try to discover some kind of ultimate argument or trick, which can then next be used as ‘weapon’ or ‘shield’ against temptations, as if it could make them go away. The man will then repeat the same bullshit again and again, to defend himself from aggressive thoughts, even that he does not mean such words in his heart and will not act upon it. The man should not be programmed like a robot, always obligated in reacting to every delusion, and with insincere expression each time, as if it was always expected of him.

It can be said that the psychologist does first invent a problem, and then next he does invent solutions toward the same imagined problem, so that both of them are a mere illusions. It has more to say about the psychologist than the person whom he seeks to help, since he does ascribe his own thoughts and imaginations to other people. For an example then the psychologist can first receive an idea and explanations from the mind, as if such presumptions could be experienced anywhere and at anytime, through idleness on his behalf. But the psychologist does next seek to implicate such thoughts to other people in advance, even before he has met with such people and known their personal experience. It does not matter whether a fake-problem can be solved or not, because the real cause will remain. It is like the psychologist can at most cut down the fruits or branches of the bad tree, while the roots are left untouched, making the rest of the tree able to grow back. The mind does have exactly the same nature in all men, whether a psychologist is involved or his patient. Both of them will experience selfish desires, delusions, and impulses, where there is nothing good or redeemable about it, but it will always be as equally wrong. It does not make any sense that the mental patient is supposed to experience improper thoughts, while the psychologist is somehow excluded from it.

It cannot be expected that the man can become a better liar than the mind itself, or able to outsmart the mind in craftiness and deception, as if the man could have the final word. It applies when the man makes use of improper remedies against subjective problems, which is the same thing as evil against evil, or temptations against similar temptations. The man can rely upon methodology, defensive formulas, and self-centred arguments, which is to the only effect in making him even more insincere and self-absorbed. The shadow does follow the man, but the man does not follow after his own shadow. It is not like the man’s whole life should be centred upon that in reacting to the shadow, as if the man needed to wait in a preparatory position until the shadow will first move. But it is only sufficient for the man to move on with his life, and have the initiative on his side. The man has not been given existence for the sole purpose of wasting his time upon subjective problems, being on the defensive, chasing after illusions or trying to save himself from it. For that by doing so the man will neglect to have a meaningful existence, since that the body may survive and live longer, but there is nothing to fill it with life. It is like the man is willing to promise anything and pretend to be anything in order to escape from opposition, so that all his choices are nothing but countermeasures to delusions. It would have been better if he man had just stood his ground and moved on with his life, being willing to suffer for his conviction and endure any opposition from the mind.

A sick man should never apply many remedies from many doctors at the same time, that is to say if it would involve the same disease or symptoms which are afflicting him. For that all such remedies would only contradict with each other and disrupt the man’s health. The man would not know which remedy is the right one, and which ones do not work, so that some of them could steal all the credit or work against the right treatment.  It would have been better if the man relied upon one doctor at a time, and only one remedy at a time, so that he could evaluate the effects in the long run, belonging to each one. It is exactly the same thing with mental illness, where the man should not rely upon many arguments and tricks at the same time, which do not even belong to the same person. It is not based upon quantity of words whether a remedy will work, or how often it can be repeated, but it is rather based upon the man’s own conviction, determination, and patience. It is much more efficient that the man can believe in one right possibility, and then keep himself to that choice in the long run, to experience it lasting value for himself. But it does not make any sense to flee from one remedy to another, because the man is too cowardly to face opposition, and immediately tries to hide behind something else. It is not possible to invent some kind of arguments and tricks that can prevent delusions from happening, because it is the mind which is speaking it but not the man himself. The man should continue to be free, and convince himself about the right course in his life, rather than by seeking to change the mind, or seek to convince it to cease its opposition.

It is not like the man should become desperate if he does not yet know the ‘correct’ answer to delusions, since he is either way not obligated in replying to them in the first place. A silence can be an answer in itself, and that to be indifferent can be a decision in itself, where it is simply shunned delusions or not shown any reaction at all. The man does not actually need to do anything, where he does not need to save himself from delusions, by being on the defensive and try to resist the delusions, through fear of loosing self-control. The man will either way not loose self-control, nor comply with such temptations, if the man will only believe in the divinity and allow it to fight his battles. It should also be looked upon this in context with this work, and the purpose of its teachings. The man is not supposed to use its words in order to defend himself from temptations, or by replying to the mind. But the man does only need to know the words for himself alone, what is within his control to decide and change, in finding out for himself. The man can thereby just as well continue to do the right thing on his behalf, without relying upon the mind at all, or by struggling against mind directly, as the other extreme. The words of this work are not supposed to control the reader by their mere form, but it is rather about understanding the spirit of the words and its meaning. It can namely happen that the mind will quote this work in some way, which may seem to be a memory. But then the mind is implicating the teachings to irrelevant circumstances, where it is taken the words out of context, or spoken the words in an exaggerated tone to cast doubt upon it. It does thereby involve half-truths mixed with lies, or facts mixed with false assumptions. It is one thing to come across the original meaning of this work, but it is another thing ‘when’ such words do really apply in the current situation, above other options.

3. Charity

3.1: Human relations

A charity is not some kind of distant concept which is difficult to foresee. But it is actually a synonym for true friendship, both during prosperity and adversity, when its value is truly called for. It does speak most for itself when the man does have a family, because the love is already mutual, and something in which can only be felt for in his heart. It is not like the man does need to prove it to himself, or try to arouse love through some clever words, because it is something which the man is supposed to know for himself. The friendship is all about unconditional love, where the love for the person has the most priority, in always coming first before everything else, and is maintained the same at all times. It is appreciated the person most of everything, and where love is the greatest thing to be offered, so it is always continued to love the person with sincere and pure heart. It was first loved the person, and then everything else was made possible in the friendship, what one is willing to do for that person’s sake, able to change and accomplish. But love for the person should never come after other issues, or be depended upon them. A selfish man believes that the person must first offer him some advantage, and change something in its bearings, before that man can finally deem it worthy to be loved. But then it was never love in the first place, nor a mutual friendship. Many people presume that it is enough to obtain friends, while they do not bother to behave like true friends.

It is the role of each man to be there for his beloved ones, in discerning their true needs and act accordingly, since if everyone would so then no person would be neglected in the world. But it can never happen if the man does only gaze upon his enemies, and the people which do not appreciate him. The man will otherwise neglect his own family and friends, who do already love the man and accept him. It is like the man would never appreciate the good things he does already possess in his life, while only gazing upon things still outside his reach. Each man would only have a superficial view of the friendship, because he does not care about his current friends, while trying to ingratiate himself with new people. The best thing in the universe is to have family to love and rejoice with, so the happiness will indeed come true when it is shared with those one cares for. It can then be discovered another treasure in the friendship, which is namely the inner treasure, when one does possess a generous soul, light-hearted one and at peace with itself. No man is able to steal that treasure from oneself, but one does willingly share it each time when it is loved someone, sought to be lively and supportive in the person’s presence. Friendliness is about experiencing an inner spark, where one is open-minded for the person and showing interest in it, so that both parties can have something common to share. Both parties will maintain constant awareness about each other, when it comes to read between the lines and observe the gesture, so it can be approached the person in a proper way.

Happiness is like a light which no man can get directly into his own heart, when he is only concerned about his selfish needs and how other people should make him happy. The man’s heart is like a mirror, which can only reflect the light to the heart of other people, when the man does truly care for them and only wishes them to be happy.  But the man is unable to contain that light for himself alone, as the final destination. If the man does not love himself then it is because he can only see other people with his eyes, while the man is unable to see himself from the outside, like an independent person. But the man must see himself through the eyes of his beloved ones, and love himself through them. That to love and be loved is the only thing that matters, so that all selfish problems will pale in comparison. A heart full of love will overflow all evil desires when they attempt to infiltrate it, because it was already loved the person even before one was tempted. It will never be done something evil or degrading to oneself, because it is already loved oneself. And the same goes in what way one will treat the fellow man, and when it does need to be open-minded and considerate toward two persons at the same time, what is best for them both. There must always exist balance between the love had for oneself and the one for the fellow man, according to that what is considered to be fair and dignified to our position. So it is never sought to exalt one person at the expense of another.

If the individual does practice the good thing then he is thereby not practicing the evil thing. If the individual chooses the right thing then he is thereby rejecting all the wrong things. But there is no need to have attention upon both things at the same time, that in doing the right thing and that of ‘not’ doing the wrong thing, because the latter does only get in the way. It is only sufficient to keep to the one right course, the straight path ahead, rather than by looking to the left or right, or by being troubled about things outside it. It should be loved the fellow man as he is, and received him as he his, but it is not necessary to know about all the unethical issues at the same time, as if one were afraid of harming him. For it is through charity that one does carry sincere goodwill for the fellow man, and wishes him no evil, since it does contradict to the love which is felt for. It does not matter what kind of burdens are carried, or what possessions can be owned, because it only matters who is there for us in life, able to visit and help us in our hour of need. A charity consist of many virtues which are necessary to make the love complete in itself, what should be considered about the person and its position. It is however not sufficient to know only about one virtue, and then presume that it alone can monopolize the human relations, as if charity would only be bound to that factor, and to be repeated endlessly. It can be mentioned virtues like sincerity, honesty, understanding, discretion, tolerance, and helpfulness, where such qualities are parts of the same whole, which is charity. It is not like one can neglect sincerity and honesty, what one does feel about the person, while it is only sought to help the person, by doing all kinds of tasks on its behalf.

It certainly applies that the man should treat other persons like he wants them to treat him, whether it should be pursued for good thing or avoided bad things, as a mutual experience. It can however be misunderstood that principle, like when the man goes too far in gratifying his friends, and offering them all kinds of service, while expecting the same thing in turn. So it is no longer a friendship, but more like a relationship between a master and a servant. It is not really based upon love and respect, but the man is covetous after advantage from his friends, and seeks to earn such advantage through slavish effort. The principle does still continue to apply, in treating other people like one wants to be treated by them. For that a scrupulous man does not want to control other people, nor does he want to be controlled by them. He does not want other people centred upon his life, nor to be centred upon their life. And the scrupulous man does not want other people to trouble themselves needlessly on his behalf, nor do something undignified with their lives. For the scrupulous man is so humble and discreet that he does not covet after any selfish advantage, like a reward or recognition, nor does he yield to the avarice of other people. The man must know himself before it can be known other people, because the same human nature applies in them both, what kind of premises are governing their attitude. But the man does only have himself to blame for being so covetous and self-absorbed, since he has neglected to know the person he has befriended with, and its real stance.

Loyalty is all about being faithful to the human spirit, and the moral values it does stand for, since that by doing so then one will be loyal to the good cause, to the benefit of all men. And if one is already loyal to the goodness then one will also be loyal to the scrupulous men, because it is shared their aspirations and devotion in serving the greater good. But all men are imperfect and prone to error of judgment, even that they can be faithful in all other factors. Therefore should one not be loyal to the person by default, regardless of its opinions and choices, but that person is also subjected to truth and justice. This means that we should heed the human spirit in our own life, and other people should do the same thing in their lives. We are thereby meant to speak the truth and encourage moral values, which apply just as much to ourselves as the people we are speaking to. It is continued to care for the person, even that we can disagree with it and not approve of its conduct. For that we are imperfect, but we believe that the divinity is perfect, always able to improve us as a person, our attitude and choices, regardless of our current location. It should however never be distorted the value of loyalty, by implicating it to selfish men, like when we were once foolish and considered such men to be our friends. It will only make one an accomplice to their error of judgement, vices, and corruption, so it will only lead to crimes and negligence, misfortunes, bad luck, and mishaps. It does never work when a decent man has friendship with wicked men, because they will only drag him down with them, but his presence will never be able to redeem them.

Sometimes the matter in question is not about that what people are willing to do for each other, but rather that it should at least be loved the person with pure heart, as the ideal thing to do. It does not necessarily mean that one will be able to befriend that person, trust it, or help it, since that the person can be our enemy, unreliable, or even wicked. It should neither be done more or less than what is necessary in the situation, but it should first be known the person and then adapt to it. This means that we will continue to love the fellow man and wish him no evil, and by doing the decent thing on our behalf, in our own away. It does not guarantee that the recipient will appreciate the good act, or repent of his hostility, since it is depended alone upon his understanding, willingness, and consent. We are not actually beholden to that man, as if we were obligated to share his company, in doing something for him, or by spending more time upon that man than needed. It can rather be said that we are willing welcome the man if he is really sincere on his behalf, and repents of his errors, so he should be given another chance if he is really ready for it. But we do otherwise not need to do anything if the man remains false and unrepentant, since it will either way not lead to anything good, for all the persons involved. It is thereby a fact that we can love a specific person, and have the right attitude on our behalf, but we are still the same unable to do anything about it, and need to keep our distance. The charity should be unconditional, where the attitude is maintained the same at all time, regardless of the results. Therefore can we convince ourselves in loving the person and in doing the right thing, but the person must allow us to intervene on its behalf.

Sincerity is about that what we truly feel about everything, and what we really want to express ourselves about it, according to the truth about us and our position. And it is treated the fellow man according to our real attitude, what is his position in our heart. When we express ourselves a certain way then it is straightforward and simple in itself, but there are no ulterior motives behind it, other than the reasons which we informed of or implied. And similar thing applies when it is sought to accomplish something in deeds, where we are not pretending it for someone else or expecting some kind of advantage in return. But we are truly sincere about that what we are trying to do, for what or whom. If we are truly sincere then we will never marketize our speech and conduct for anyone, like when it is sold one’s conviction to the highest bidder, to receive profit or pleasure in turn. It is much more important that we prove ourselves firm and reliable in all things, where all our qualities are held together by virtue, and all compete for the same goal in sight. It should be pointed at the humble truth which needs to be heard, what is the value of the choice in an objective way, rather than by coming up with personal implications, like flatteries or attacks. Frankness is not the same thing as to be outspoken about superficial issues, like when it is judged the person’s outward appearance or meddled with its choices. It should first be understood the person and what it is going through, and then next can it be discerned whether one is in position to intervene, to offer advice or rebuke. The self-absorbed man is only concerned about his own desires, presumptions, and impulses, but he is not really looking to the person involved, which he seems to be frank about.

Modesty is about assuming neither more nor less about one’s own importance, what one has hitherto been capable of and deserved, but one only did what was required in the situation. The accomplishment was not made possible because of the person one is, but it was merely the consequence after one heeded the human spirit and abided by a principle. Even that one has been able to obtain success and prosperity then it does still not change anything, in what way it is beheld oneself or in what way will be treated other people. It should be discerned the difference between modesty and humiliation. Modesty is about submitting oneself to the truth, and what it testifies of in being right in general. It is the moral choice which will affect oneself to the better or worse, but it is not one’s personal involvement which will affect the choice, since the same things will either way happen. The choice is not made right or wrong because of the person that is involved, as if a good man could get away with evil choice or a bad man would still be condemned for a good choice. The man should never humiliate himself for anyone, as if he could appease the hostility of the mind, or the presumptions and whims of other people. It will never lead to anything good, whether in regard to oneself or the persons one is trying to please. It can only be called modesty if it is heeded the human spirit and promoted benefits, so the people involved will improve their choices, and thereby their internal condition.

Courtesy is actually the same thing as acknowledging the free will of the person involved, what that person is able to understand and is willing to do, at least in regard to its own life. The man’s life is his own responsibility and in what way he will choose to live, so there are some things that he can keep to himself, while others need the approval of other people. It is thereby allowed the person to make its own choice, and it is then respected its final decision, even it means that the person will remain closed, indifferent, or hostile. It does not mean that we will have to agree with that person’s opinion, or that we have to comply with it, but we will at least acknowledge that the person is entitled to its own opinion. It is thereby first acknowledged that fact, and then afterwards will we no longer seek to convince that person about the same matter, nor try to change the decision it made. If that person is someone close to us then we will simply change the subject, and concentrate upon something which both parties are interested in, and willing to participate in. But if that person is stranger then we will no longer rely upon that person, nor ask that person to help us, but we will instead turn to someone else, and look for assistance elsewhere. It is however an impolite thing when we seek to control or manipulate the person, as if we would force that person to agree with us and do our bidding. It is like we look upon that person as the mere extension or reflection of our own ego, because we could just as well be alone and do exactly the same things without anyone. It should never be spoken and behaved like we are alone on the scene, first asking the person something and then immediately heckling over it, as if answering our own question.

A humour is something which is aroused alongside human relations, and personal experience. There must be some kind of material at hand which calls for a humorous response, until the next one will appear later on, as what does befit the moment and the recipient. But it is not like one can seek directly for humour during isolation, through self-centred reasons, and absence of charity. The humour will otherwise miss its mark, becoming too eccentric, predictable, and uninspired, as if there would be no audience involved. Humour is best served with moderation, as one factor of many, and something to spice up the human relations in between. But the humour should never monopolize everything, as if all other factors would be centred upon it or be implicated to its foolish notions. A self-made clown is never serious with anything, but constantly lying about wrong possibilities, so it is thereby neglected all intellectual and virtuous pursuits at the same time. It is only the human spirit which is able to make the man glad from within, so that he can rejoice with the people that he loves, and even feel light-hearted while he is all alone. But it is not so if the man has no faith in the goodness and becomes self-centred. For that he will then already have a poor spirit, and no temporary laughter will be able to change it, since that jokes can be transient in their nature and only bound to the surface. It is because of this why many men become comedians, for they rely upon humour in order to forget their own depression or selfish problems. But if the same men had been freed from their anguish then they would no longer rely upon humour, nor even be comedians.

The subjective humour is mostly bound to lies, sarcasm, and nonsense, where it is laughed at the misfortune of other people or their stupidity, so it is sought to exploit their weakness. It is also come up with mockery, where it is imitated after the words and behaviour of other people, or ascribed good qualities to men that are obviously bad or incompetent. The subjective humour is usually at the expense of someone else, and it is come up with fictional description which does not exist in reality, so it is nothing more than a lie. And one of the worst aspects about the subjective humour is that it speaks too lightly about evil possibilities, as if every temptation could be mentioned so long as it is done in jest, so the people involved will become aware of such wickedness and consider it in their lives. A proper humour is all about rejoicing with other people in an innocent way, without any spite. But the subjective humour does appeal to the man’s ignorance, where it is laughed at things which he does not understand, and fails to consider about other people. The man does not put himself into the position of other people, but he treats them in a superficial way, and only attacks his own understanding of them. And the man laughs at the subjective humour because he is already selfish, and lacks all self-control in his life. But if the man had truly been virtuous then he would never have responded in such way. The subjective humour does always degrade the man, one level below his current intelligence, and then the same thing will repeat itself, until the man becomes mad and stupid.

Each individual can speak for himself and give a silent testimony through his deeds. But it should never be generalized about the group, as if everyone were the same to the better or worse. The world consists of individuals which are like islands by themselves, regarding their spiritual activity and experience, what has hitherto taken place and been done. But the concept of majority or minority does not really exist, because the human people cannot unite into one life-form, nor can different opinions unite somewhere in the air. It is not the common lot which can unite the human people to the same purpose, in what way people can look like, where they are originated from, or what they can own. The deciding factor does rather consist in this, in what way the man will react to the very same lot. For the man can indeed become aware that he is a spiritual slave, like other people in their hedonic way of life, whom tend to worship their own prosperity and live in error. It does however not mean that he should share some kind of identity with his fellow-slaves, but it is more important that the man can become spiritually free and enlightened. The world has divided the human race into many groups, according to types of delusions and vices, so there is always some weakness or error behind every self-interest group. It would have been better if the man had not belonged to any group at all, but would rather have followed the divinity to salvation, by being pure of heart and sober in his soul.

If the man proves to be self-centred then he will look for people that are just like himself, so that they will agree with the presumptions and whims which he has already yielded to from within. That man is not actually looking for understanding, when it comes to know himself and other persons, but he does only see his own reflection in other people, his own selfish desires. It is like the man has already decided everything in advance, and how other people are supposed to be, and then next he tries to confirm his own prejudices. It is either overrated or underrated a person because of some superficial issues, and then next it is begun to treat it accordingly, even before that person has actually said or done anything. The man does not really know that person, but he only sees what he wants to see, and hears what he wants to hear, according to his self-absorbed mind. A single quality or defect is somehow meant to be a generalization about all the other factors. The self-centred man does judge the person, not because it been guilty of any actual faults or misdeeds. But it is rather because of that what that person does ‘not’ have, or what it has ‘not’ achieved, so the man does not deem it to be interesting enough in his eyes. It is thereby overlooked good qualities that exist for real, while the man does rather judge the person for some imaginary things, in which do only exist in his own mind. It would correspond to that if a great man would be belittled for not possessing godly powers, or if animals upon land would be belittled for not having the same abilities as sea-creatures. Such comparison is of course foolish, and irrelevant to the merit of each case.

When a selfish man does notice defects in other people then he will receive it into his temper. And he will be unable to contain his spitefulness for long, but he will judge them in one way or another. But that man’s own selfishness has blinded his eyes, where he is unable to notice his own defects and he does not understand virtues that are absent from his life. For that man has not heeded the human spirit from within, nor replaced his own defects with virtues. When the man does judge other people for their defects then it is because he does possess corresponding defects, although the details are not precisely the same. Or it can apply that the man does not possess similar defects like the person he is judging, but he has still not accustomed himself to virtue, which is meant to replace that weakness. For an example then the man can persecute homosexual people for being different. It can mean that he is afraid of being homosexual, because he has already experienced such desires and delusions from within, so he tries do divert the problem to someone else. Or it can rather apply that the man does not have any natural relationship with women, because he is covetous, unfaithful, and disrespectful, afraid of genuine love and responsibility. This is why that man is not in any position to judge homosexual persons, because his own life is not perfect, and utterly incapable of offering good personal example. However after the man has become virtuous and free from vices then he will become more tolerant, showing other people understanding and what they are going through. For the man will remember the time when himself was struggling against similar weaknesses, and how frail his own position was, if the divinity had not helped him overcome it. Now there is no longer any corruption, which the man would otherwise have implicated to other people, or blamed for his own faults, which he was mostly angry at himself for.

It is the content of the topic which determines whether one is in position to express oneself about it or not. The topic will either appeal to oneself or not, whether it can be called one’s field of interest, strong factors, sense of decency, personal experience, or conviction. It is the same thing with human relations in general, when it is spoken with people for the first time and tried to get acquainted with them. For there must first exist a proper topic which can appeal to that person, and then that person will be able to respond accordingly. But it is not like one should come up with a stupid and vainglorious topic, and then presume that the person is dull, because it is unable or unwilling to participate in it. It is not enough to speak about these or those topics at random, and then judge the person for not showing the same initiative, for not speaking to one in turn. For that one’s needless prattle has created needless expectations of the person, where it is blamed the person for not agreeing with one’s presumptions and whims, even that it did not do anything wrong. Such a problem would never have existed if one had not begun to prattle in the first place, since it was mostly bound to one’s mindset. One should rather have spoken according to the available material in the situation, where it would either be adapted to the person or the common experience, which both undergone or shared at that time. It can happen that the person reveals its ignorance or inability in specific topics, but it does not mean that the same person is generally so, in every matter. It is rather because that person does find himself in a position which only appeals to its weak factors, but none of its strong factors. For the other people come up with topics that only fits their manner of life, while they are never going over to the fields which that person knows most of.

A proper curiosity is about asking a right question in order to receive a right answer. A simple question will call for simple answer, while a complicated question will call for a complicated answer. It is the same thing if the question is wise or foolish, but it can never be given a proper answer if the question has been approaching the matter in a wrong way. It is thereby important to ask in the right direction, by searching for an answer at the right place, and consult with the right person, which is actually able to offer right information. But it is a foolish thing when it is come up with suggestive questions, which have already implied the answer, and only look for confirmation of one’s own presumptions. It is also foolish thing when it is come up with questions only seek to exclude the wrong things, what should not be done and what kind of misunderstanding should be avoided. For the answer will not change anything in regard to one’s own position, where one is no nearer in discovering a solution, and the same problem remains intact. The man should only inquire about knowledge which he is able to do something about, what is within his reach to control and change, in putting the information to good use. The man does not need to know everything in advance, like by being expert in all fields at the same time, even that he can only spend time upon few of them, to advance it further. It is only sufficient to keep to the information which is required to complete the goals at hand, what the man is currently working at, in making new accomplishment and discoveries. But the man does not need to know too many things at the same time, because it will only overcomplicate his position and make him distracted with irrelevant issues. The man will otherwise constantly think about problems which belong to someone else, whether it falls under the jurisdiction of the divinity or the choices of another person.

It is often necessary to keep one’s opinions to oneself, and the reasons behind them. Sometimes the matter is not about that whether it should be spoken the right words, but it can be more prudent to remain silent. For that by doing so then it is not revealed any information or weaknesses, which can be later use against us. It is thereby a fact that we can know the facts, and what is the right thing to do. But we do still the same try to convince the wrong person, so that information will not obtain any reception. And even that the person might agree with us then it is still not in any position to do anything about it. But that person proves to be just as powerless as we are, in the same situation. It should not be tried to convince distant spectators, or men of dissolute living, but only those persons that are able to make a good use of the knowledge, in improving their lot. If the man does feel a specific conviction in his heart then it is most important that he can convince himself about its value, and then act upon it, by applying it to his own life. And after the man has given a good personal example then he can teach other people to do the same thing, but never before that time, while he is still just as frail as them. It does however not make any sense when the man is still undecided, and not consistent with anything, but he does still the same attempt to convince everyone else about it. It would correspond to that if the man would create a system and laws for other people to live after, while the man himself has never experienced it of his own accord, whether it does really work or not, whether it is reasonable and fair, or oppressive and inhumane. The man cannot expect other people to keep secrets if he is unable to do so even once. If it is revealed a secret to one irrelevant person then it will thereby be revealed to everyone. For an example then the man can tell a secret to another person, and he does then ask that same person not to tell anyone else about it, as if the matter will not go any further. But that same person will then do exactly the same thing. For it will reveal the secret to the third person, and the third person to the fourth one, and so forth, until everyone know about it.

It is not like the man can wish it in advance which persons can be his friends or not, when it comes to impress other people or be appreciated by them, but the feeling must always be mutual. For the man can have an initiative in being open for the person and friendly to it, while that person does never have any initiative in speaking to him in turn, but remains indifferent. And exactly the same thing can happen when a specific person is open and friendly to the man, but he does still the same not appreciate it and wants to befriend someone else. This is why the man must adapt to the circumstances, and what other people feel about him, rather than by trying to make other people adapt to his selfish mindset. It can happen that the man does want to impress a specific person, but a feeling of uneasiness comes over him, which quells down his spiritual activity, and blocks all expression. It is like the man is unable to say anything interesting, no matter how hard he tries, and even that other people can say something then the man is still unable to respond to it. What makes such experience strange is that the man was already calm, and not experiencing any troubles in the meantime, so he arrived to the scene like he usually is at all times. But every time the man tries communicate with the person the same uneasiness will unexpectedly come over him, like he has no choice about the matter, and cannot get rid of it. The encounter would never happened any differently, even that the man had been perfect on his behalf or fully prepared, since it is like his own body is refusing to comply. So whatever those reasons might be, the man is unable to fit in with that people in question.

However exactly the opposite thing can apply when the man is near other persons, because it is then like everything happens by it own accord, and comes naturally to him. So the man experiences much creativity in his soul and can easily respond to anything.  When it is chosen a friendship with one person above another then it does not need to be rationalized. For that one did simply feel like it and wanted to do it of one’s behalf. It does not need to be explained to the persons that were accepted, or those that were rejected, as if it would call for some kind of confrontation, to gratify one’s guilt or remorse. A confrontation does tend to be superficial and superfluous, because it is spoken directly about human relations, while it does not have any bearings upon its actual practice. It does not change the fact how the human relations have hitherto been, and how it will continue to be so in the future. The human relations will remain the same after the confrontation, just like the relations had been before it, what is taking place most of the time. This is why it should never be gratified the mind, by having worries on behalf of someone else, but each person should learn to be contented with its own lot and make the best of it. For that if everyone will behave in such way then nobody will be troubled from within.

If the man is faithful in small matters then he will also be faithful in the greater matters. However if the man is treacherous in small matters then he will also be so in the greater matters. It should first be tested whether the man is honest and reliable, before it can be acknowledged him as a friend and given him one’s trust. But one should never be too eager to obtain a new friend, and then only afterwards try to find out if he is honest and reliable. For if the person has already betrayed us once then it will also do so in the future, when corresponding opportunities will present themselves, since it is still the same person and nothing has changed in the situation. It is a foolish thing to hold unto such friendship, as if that person could repent and become a better friend in the future. The person has not changed, but only one’s thoughts about the person. For it has been preferred delusions above the given fact, and coveted after some kind of advantage from that person, so it is constantly changed one’s mind and tried to hold longer unto that false friend. A friendship must always be mutual before it can lead to constructive reception and benefits. The human soil is fertile in those whom love and care for their fellow-man, while the soil is barren in everyone else, whom are self-centred and only care for their own life. This is why we should never sow our effort into a rocky soul, by trying to please people who do not appreciate our company, proud as they are and closed to us in advance. But we should only sow our effort to those persons whom are already open-minded, kind, and humble, since they do already heed the divinity from within and are one of us.

It should be wished other people the best in life, and rejoiced with their happiness, if it has really been deserved through their sense of decency, personal merit, and hard work. It is thereby acknowledged that rewards should be bestowed to those that make their best effort, and whom have been faithful with the responsibility given to them. It is admired the good qualities in other men, and even rejoiced that they are a better person than oneself, since they will be able to have the best possible life, and make the best of their situation. It is however never implicated such things personally to oneself, as if the good lot of other men is meant to belittle oneself, or their misfortune mean to exalt oneself. We should not seek to get all the attention to ourselves, but we should make way for the better person, whom is able to accomplish the most and bestow most benefits to everyone. But it should never be admired the selfish man for having obtained a good lot through dishonest means, like by being false to other people and exploiting their weakness, by cheating his way through challenges and stealing the credit from someone else, or when he has been exalted because of favouritism or connection with influential people. For such lot is always at the expense of someone else, a worthier person to deserve it,  who would otherwise make good use of such position and promote benefits to other people.

Envy does not make any sense, because the envious man hates people for being better than him, while he is doing nothing to improve his own life. It is thereby like the man hates people for their good sense and qualities, while he neglects to reach for the same things. However if the man would become virtuous the he would no longer envy other people, because he is experiencing similar things from within, and knows what it is like. The envious man is not in any way exalted when better persons fall into a misfortune, because he continues to be just as restricted as before, foolish and weak as he is. Let’s say that a mediocre man does witness the foolishness of another person, or he manages to defeat a foolish person in a game. It only means that the person involved is foolish, but it does not make that man any wiser or better. It had everything to do about the incompetence of the opponent, but nothing about the merit of the victor. And it is exactly the same thing when a selfish man does bully weak people, which are unable or unwilling to defend themselves. It is not because the bully courageous and strong, but it is because the victim is cowardly and weak. The wicked man relies upon the weakness of other people, and tries to exploit it against them, but he does not have any good qualities of his own. The wicked man is full of weaknesses and vices, and can only thrive upon the weaknesses of other people, because they are more afraid than him. Or the victim is too self-absorbed, occupied with own fears, so that person fails to notice that the bully is also afraid. The wicked man can rejoice over the misfortune of other people, even that he never caused it nor became victorious over them in any way. The person was already defeated by its own weaknesses, and then it could easily be overcome by anything from without.

3.2: The Human frailty

Empathy is something which can only be experienced within the presence of other people, where one is both able to see the person and have dealings with it. But empathy is not bound to the meantime, whether one is alone or the person involved is absent. It is not enough to think only about the person and wish it well, but compassion does call for a real choice, when it comes to be supportive of the person and in treating it in a decent way. It should be shown compassion while the human relations last, and if anything can be done to help the person. Then in the meantime it is preserved one’s attitude pure and sincere toward the person, just like what one had originally experienced during the last contact. However as the man does isolate himself the more then he will become the more distrustful of other people, and even to the point of hating them. It has everything to do about his mindset, but nothing to do about the person involved, and what it has been doing at that moment. For the man cannot even see the person nor knows anything more about it, but the man has changed his attitude only because of the corruption taking place in his mind. The man has allowed the mind to become an intercessor between himself and the person, but the man does no longer turn to the person directly, as a primary source about itself. It is still like all delusions are immediately dispelled every time it is met the actual person, where it is no longer held anything against the person, but only wished it well.

Charity can only exist between two living beings, and every good deed needs a recipient. It does not matter who does the good deed so long as it can be accomplished, and it does not matter who does help the person so long as it can be delivered from its distress. It should be wishes for that what is best for the person, and what can benefit it the most. For an example then if the man does really love a woman then he only wants her to be happy, even that he is not the person who can make her happy, or not able to fulfil her needs. It would otherwise involve a selfish love, in wanting that woman to love the man and make him happy, while he is neglecting the woman and what she feels about everything. This is why the man is supposed to be willing to stand aside and allow that woman to be with the man she loves, who can make her most happy and contented with her life. That man in question must of course be worthy of her love, by loving that woman in turn and be faithful to her, while everything else is not as important in comparison. This is why we should never become self-righteous and abandon the woman in question, because we want her to be with a richer man or someone that can offer her financial security. The man should first consult with the woman, whether she truly loves him in turn and wants to be with him, so it should be respected her decision and abided by it.

All men can experience similar things from within themselves, whether it does involve the soul or the physical body, what kind of possibilities or restrictions are bound to it. And a similar thing applies with external matters, what can be experienced in the environment and during human relations, which can affect the man in one way or another. There exist many aspects of pain, and many aspects of pleasure, and the same goes about benefits versus maladies, whether it is caused from within or by relations with other people. But no title or shelter is so great in itself that it can safeguard the man from everything, so that he will not need to feel or experience the same things as other people. For an example then a rich man cannot buy the privilege in never feeling any pain in his body, nor can he purchase gratification of his guilty conscience. But all of us are subjected to the same human nature, and similar lot in this world. It does at least apply to the spiritual law and the physical law, although we can own and do different things in this world. All of us can experience prosperity and adversity, personal improvement and decline, and be able to make accomplishments or commit mistakes, knowing also what it feels like. Not all men are given the same opportunities, based upon their origins and choices. But we do still the same admit that we could have experienced the lot of other men, and we would have been just as much affected by its possibilities, uncertainty, and temptations. We can be strong in some factors and weak in others, but we do still the same not judge other people for their weak factors, even that we do not share the same ones. For it is only enough to be frail in one factor to invalidate all such claims, because we have yielded to corresponding desires, like avarice and spite, although the crime was not the same.

It is completely useless to have remorse afterwards, if the person involved is already gone, because it is too late to do anything about it, what kind of choices belonged to that time. It is pointless to consider what should rather have been done in the past, in evaluating ones past performance. One minor change would not have made any difference, or some kind of confrontation with the person. But only the divinity does possess the power to forgive us our sins, to change us from within, to improve our life, to redeem us and grant us everlasting life. And one’s expression and intervention did only have value while it was able to benefit the person, if the person could actually receive and acknowledge it. A similar thing applies if the person is already dead, or too sick to have self-awareness. It cannot be done a good act to a dead person, like when people speak well of the dead and honour all mention of it, but they are only doing so for their own sake. It should of course be treated the deceased with respect, rather than disrespect, but there is still no advantage to be gained from it, like some kind of forgiveness or redemption. It can namely happen that many people do not appreciate the person while it was still alive, where they failed to show it understanding, respect, and support when needed. However after that person is deceased then that people do finally seem to care, but they are only doing so in order to appease their own impulses, to obtain some kind of self-gratification. It proves to be hypocritical in itself, that it is finally cared for persons that are no longer there. But at the very same time these mournful people are neglecting other persons that are still alive, sharing similar position as the deceased person. These persons are also outcasts, neglected and abandoned by the society, and nobody seems to care. So the circumstances correspond to each other, although the details are not the same.

If we are going to understand the fellow man then we must first understand the internal causes, which have influenced the man into developing specific attitude and behaviour. The man’s choices do merely reflect that what has already happened from within him, where he has either listened to the sense of the human spirit or the delusions of the mind. It can happen that the man reveals his frailty, error of judgment, and mistakes, but we should still the same not judge him as person, like it will always be a permanent condition. It is only sufficient to correct his premises, understanding, and choices in general, so the man will be able to learn from his mistakes and do better next time. It is still the same of greater value that the man involved can understand himself, what has been shaping his attitude to the better or worse, and whether he is adapting to the reality. So the man must find it out for himself what has been motivating him, in identifying the root of the problem, and ‘how’ it can actually be done the right thing in the situation. It is however not like one does need to understand everything about the person and its life, like by inquiring too much into its affairs and speak about it with other people. For it will no matter whether everyone else are able to understand the person involved, and even speak well about it, while that same person is unable to understand itself. It should only be inquired as much about the person as what is within one’s ability, in doing something about it to help the person, in making a practical use of that same information. It can be continued to do the decent thing on one’s behalf, but it should not be troubled oneself about choices which only belong to that person alone, and are its own responsibility.

The virtuous man should not only defend the weak, but he should also teach them to defend themselves. That person will then possess the will and the ability to stand up for itself, regardless of that what enemy could be involved, or what could be used against it. But it is not enough to separate all the bad people from the person, because it will only delay or transfer the same problem, since that person will continue to be just as weak as before. It was namely that person’s weakness that was drawing all kinds of bad people to it, but if the weakness is removed then nobody will be able to notice it or do anything about it. The purpose of this work is to bring forth complete knowledge, firmly rooted in moral values, so the man can be instructed to help himself and do everything through right premises. But it does otherwise not work to convert people through only one principle, while they prove to be selfish in all other matters, and listen to delusions most of the time. It could be likened to that if one would pour a glass of water upon a great bonfire, which does not change anything at all. This is why there many principles must exist which can draw strength from each other, and all work for the same noble goal, until the person will no longer be selfish, but actually willing to suffer for doing the right thing.

Now even that one can have a friend then it is still not the same thing as if one would agree with everything which he can say and do, only because of his personal involvement. And the same thing applies about an enemy, where it is not like we are meant to disagree with everything and always oppose him, even before we have listened to that what he has to say. An enemy should still be admired for his truthfulness and virtues, regardless of that how it can affect oneself, since he is following the human spirit in that regard. An honest enemy can become an honest friend, and if the enemy is faithful to his master then he will also become faithful to the next master, after the struggle has ended. But a treacherous friend remains a treacherous enemy, whether it is done openly or in secret. If a man betrays his own friends for the sake of new ones then he will also betray them later on, because he does never appreciate the current friends and does not remain faithful. It should be cared more for the person as a living being than what can come from it, because the person does possess the same body and soul, while it words and deeds can always change. If the person is able to live on then it can always repent of its errors, and improve its choices, but the person will never be able to do so if it is already dead and lost. This is why we should never hate the fellow man because of some bad incidents in the past, because we do not know if he has already repented and become a better person. For the problem can be already solved, because the man in question does no longer repeat the same mistakes, regarding persons sharing a similar position like one once did.

Forgiveness is something which can never exist if everyone is already perfect and worthy to deserve it. That to forgive is to be merciful for free, where it is bestowed as a gift to the transgressor. The transgressor did originally persecute an innocent person, or deal falsely with it, so it was treated the person in a shameful way, even that it did nothing to deserve it. Thereby is the transgressor guilty of a dishonest act, and he deserves to be punished for it, but it does not still mean that it will actually happen, if the victim is willing to forgive him. It is also a fact that we can be guilty from within, for having yielded to evil desires, betrayed an innocent person in our heart, and wishes for evil things to befall other people. But the divinity is still the same able to forgive us, and purify our soul of all corruption. We are not merciful because it is wanted something in return, but we do really believe in its value, in benefiting the person involved. It is only wished the person the best, to be happy and contented with its life, regardless of one’s personal involvement, like one’s own life does not matter. It is thereby relinquished all claims in wanting suffering for the person, and not dwelt upon it any longer. A suffering should never be an end in itself, when it comes to punish the guilty party. But it is all about preventing similar crimes in the future, through rehabilitation or isolation. The divinity does rebuke and chasten those it loves. So the man will learn something from small misfortune, and become more responsible with his life, to avoid a greater misfortune.

It is not enough to ask for forgiveness, but the transgressor must first repent in his heart, understand what was wrong about that choice, and how it affected the victim to the worse. The transgressor can next confess the truth about it, assume responsibility of the act, and be willing to improve, so it will no longer be repeated the error against other people. It is thereby asked for forgiveness because the transgressor does really repent in his heart, and he is ready to care for other people, at least in his heart, what he feels about them. But the quest for forgiveness should not be done for selfish reasons, only so the transgressor can escape from the consequences, what kind of maladies and symptoms are afflicting him. If it is shown mercy to a repentant man then he will improve from it, and do better next time in corresponding situation. So it is like the problem is already solved, because we hated the evil act but not the person, and that person has now separated itself from it. But an unrepentant man will only become even more insolent, as if he could get away with everything, so that nothing good will come from that in tolerating his friendship. That to understand the person is not the same thing to self-justify it, as if there were some good reasons behind its misdeeds or that the person is still the same good in whole. Selfish acts are always done through selfish intentions, regardless of that what person is involved. So there is nothing good about it, and no good things ever come out from it.

The man can forgive his enemies for everything, even that they do never repent of it. But it does still probably only reach to his own life, in promoting good effects to his soul alone. It should first be inquired into the matter, especially what is that person’s attitude toward one, which determined the transgression and will also do so in the future. It is not wanted the transgressor to come up with excuses, in blaming something or someone else for it, but the person is either repentant or not, sincere or false, honest or dishonest. It cannot be forced forgiveness upon a person that does not even repent of the act itself, which the forgiveness is supposed to reach to. But that person will remain false and selfish, unaltered in its attitude and capability. It is not like it can be forgiven people against their own consent, even that they did never ask for forgiveness, nor are willing to receive it. This is why it is not enough to say with oneself that it is forgiven such people, and then next continued to have company with them, since they are still just as untrustworthy and hostile. However even that selfish people are undeserving of mercy then it does still not harm oneself to be merciful, as if mercy was too much of an obstacle or heavy burden to carry. It should never be trusted a wicked man, never sought for his company, nor entrusted a person into his care, since the wicked man would surely abuse his position for evil ends. Mercy does otherwise only lead to benefits, something constructive for the people involved, so long as they are reasonable and decent to some degree. An improper use of mercy does only harm us if we continue to keep company with false men, but it does otherwise work to forgive them in our heart, while keeping our distance.

Now just like the man should not judge other people then he should not even judge himself, but he should rather allow the divinity to judge all men, and all matters in general. But the man should never give in to the self-accusations of the mind, and torment himself about the past faults, since that nothing good will ever come from it. It is because the man is not really helping anyone by tormenting himself, nor is he caring for any person. But the man is too self-absorbed to know otherwise, and only seeks for self-gratification. It is rather important that the man can know himself, when it comes to understand what caused his faults, how it can be prevented, and how he can become a better person. The external incident was merely the consequence, and what other people felt about it, while the original cause was to be found in the mind itself, its selfish desires and delusions. And even that the man will torment himself then the same problem will still remain, where the man is still at square one and likely to repeat the same faults all over again. It is only sufficient that the man can love other persons and be there for them in life, even that he is unable to contact the people from the past and make everything up to them. If the man does really understand himself then he will also understand other people, and not wish them to experience self-accusations and suffering on his behalf. It can happen that other people treat us in a superficial and haughty way, so that we will respond by humbling their pride and arrogance, by dispelling all illusions about their own self-importance. It can be done until they have repented and approached us in sincerity from henceforth, although it is a question which one should approach the other person first.

Innocence is all about that in being sincere and pure in one’s heart, even before one had actually spoken to the person and done something. It is about unconditional goodwill, where it is only wished the person well, but never any harm or weakness which could be exploited. Innocence is about being free of spite, for we can indeed prove to be frail and be prone to mistakes, but it has never been done deliberately, nor directed personally against anyone. It should never be attacked people while they live in weakness, nor used it against them, but everyone should be allowed to maintain their dignity and rise up from the ground. There is nothing as ugly and deformed as the ill will itself, when it is hated human beings because of petty and stupid things, and preferred transient things above a living being. The innocent person should always be glad and cheerful, even during tribulations and misfortunes. For it is had faith in the divinity that it wishes us all well, and it will take care of all the difficult matters in our life, while it is only required that we continue to be spiritually free and love one another. The faith in the divinity makes us free from within, while the love makes us happy for the sake of each other. We should never become troubled or vexed in our soul, because it will otherwise distract us from loving each other, when it comes to focus upon the person and be there for it in life. It might at first be presumed that we love the person by being worried on its behalf, and tormenting ourselves over its misfortune, as if it were another form of sympathy. It does however not actually help the person, nor makes the misfortune easier for it to endure, because we are either way powerless and just as frail as the person involved. It is only the divinity which can save the person, whether it is healed its body and soul, or bestowed the person with inner strength and wisdom in overcoming all troubles. This is why we can just as well have faith in the divinity, acknowledging its jurisdiction about the matter, while we hold our peace and remain patient, as the only proper thing to do.

When sexuality is involved then it should not be headed from one extreme to another. Even that the man does not covet after women then it does still not mean that he does covet after other men instead, because that covetousness is as equally wrong in both cases. For the man can consider it to be an indecent and shameful thing to look upon women with greed, and consider them as some kind of sexual objects to be exploited. So the man does not want to pretend to show the woman interest, nor lie anything to her. The man can experience sexual thoughts in the meantime, which can seem to shaken his resolve. But he does still never experience it when it is finally met the woman and during the human relations, since he does only feel equanimity and continues to do the decent thing. A sexual lust nothing more than avarice, but it is not a love, genuine affection for the woman. This is why it should be overcome sexual lust, while there is nothing wrong with a relationship between a man and a woman, so it is about the attitude behind the relationship. It should be shunned sexual lust in all forms, regardless of the gender and the age, even that the mind is constantly tempting the man with new desires instead of those overcome. The man should not become afraid of unpleasant thoughts and presume that his resolve is the same thing as a repression, and then return back to the original lust for women. But the man should continue to shun temptations in all forms until he does no longer possess the will to sin, and there are no sexual impulses affecting his body at the same time.

There is no covetousness in a pure and sincere love, which does both apply to men and women, in what kind of way they should see each other. It is first known the person and whether it does have a special place in one’s heart, before it can be deemed possible to have relationship with it. If a man and a woman love each other then the intimate acts are supposed to be the consequence of the relationship, but no as its actual cause. The mutual unconditional love is supposed to be the basis of their childbearing. So the children came to exist through no other reason than pure love, and they were already loved from the very beginning. However if man does not care for the woman then he will neither care for their child, since he did never want that child to begin with, but only thought about his own selfish needs. A sexual lust is indeed a blind thing in itself, for that man has already planned to seduce the woman even before she had actually said or done anything. For the man does only consider the outward appearance, like gender, beauty, or specific age (similar age, too old, or too young), but it has nothing to do about the actual person underneath. All the subsequent effort is merely pretence, in what way the man does approach the woman, express himself and treat her, since he is only in love with the superficial issue. The man would have said and done exactly the same thing if another person was involved, because there was still something identical about the outward appearance. The man should not look for beautiful women, but a good woman is the only thing that matters. A beautiful outward appearance is not the same thing as a beautiful soul. But a beautiful soul does always guarantee a natural beauty, a bright and lively face. Many women might seem to have beautiful shape, regarding the outline of their face and body. But a soul devoid of charity will make the face pale, while a debauchery makes it crude and red.

A beauty is not really a blessing by default, but it is rather depended upon that in what way the beauty will be used, and how other people will perceive it. An unattractive person does tend to be underrated by other people, while an attractive person will often be overrated. But in both cases it is judged the person solely because of its outward appearance. It is however different when a person does have average looks, because it will avoid both extremes, so that other people will rather evaluate it by personal merit and choices. And a beautiful woman will often be unable to have ordinary relationship with other people. Many men will only look upon the beautiful woman with covetous heart, and always seek to flatter her, rather than by being truthful and concerned about her as a person. But there will be fewer men that will want to see the woman as the person she is, and actually care for her like a friend would, when it comes to know and appreciate her soul. Covetous men did never care for the beautiful woman to begin with, so she should never have looked for kindness and respect at the wrong place, from the unworthy. It is never a coincidence when a woman makes herself too depended upon men and even turns to harlotry. But it was because that woman already lacked self-respect, and she was already afflicted by personal problems, which made her needy and lonely in the process. A true man would never seek to exploit the woman in her weakened state, but he would rather give her good counsel and support, helping that woman to treat herself with self-respect. A truly beautiful woman would never seek to abuse her beauty in order get ahead in life, when it comes to manipulate the admiration of other men and cheat her way through challenges. For that by doing so the woman would neglect all self-improvement, but she would turn out to be just as shallow, self-centred, and helpless as in the very beginning.

3.3: About children

The earth was wild in the beginning, but it has now been significantly altered by human intervention, whether it does human settlement upon the surface or its effects upon the nature. It does reflect the human heart, what has already happened from within the man himself. For that vices promote negligence of his spiritual life, even as when chemical waste is involved. But virtues are like the spiritual and intellectual progress of the human race, which is able to make the best of the situation, and is always superior to all barbarism. The soul of a child is like a perfect earth, both in regard to the nature and the human aspect, because the divinity has already blessed it with innocence and sincerity in all things. It is not children that should learn to be selfish and bitter like the adults, but it is rather the children that should teach the adults to be noble and cheerful, by having a perfect attitude. The adults should learn from children and grow downward, by becoming humble again in their soul, instead of being so delusional about their own self-importance. It can be said that a child is already victorious in the greater matters, because the child does love its family with pure heart, and approached other people in humility and sincerity. The child is free in spirit, immediately choosing that what it really wants to do. The child is also curious about everything and quick to learn from mistakes, rather than by dwelling upon the past or by trying to find someone to blame. These simple descriptions correspond to the fundamental values, as the basis for all personal growth and virtues. The child must first become obedient to the parents, and then they can become obedient to the secular authority. But the relationship between the child and its parents is otherwise identical to the man’s relationship with the divinity, what takes place in his soul.

It is the role of all parents to appeal to the best side in their children, and cultivate it further, so that all the right things will be able to prevent the wrong things from taking roots. For an example then good parents always there for their child in life, no matter what matter is involved, so it will teach the child to love itself in the same way and the fellow man. The parents must show interest in and participate in that what the child is doing, so it will teach the child to be free in spirit and devoted to its goals in sight. The parents must also be ready to satisfy the curiosity of the child, by coming up with simple and comprehensible explanations, so the child will know how to approach all matters in a proper way. Finally if the parents are virtuous then it will give a good personal example for the child, revealing what will be capable to the child, and what kind of problems it can overcome. It should however be avoided any negligence and extremes which can contradict to these values. The parents should never be too manipulative or lax in the upbringing of their child. The former will only quell down the child’s understanding and capability, while the latter will leave it uncultivated. The child will thereby either become too repressive, or too undisciplined, but in both cases it is prevented the child from being free in spirit. It is the same thing with material possessions, when the child does either own too much or too little. For that too many possessions will only make the child self-absorbed and indifferent, while too little will only make the child envious and bitter. However if the child would have a moderate proportion then it would be freed from both, and receive most spiritual benefits, since the child does no longer consider possession to be that important. A good parent would never try to ascribe its own hobbies and restrictions to the child, by treating the child as the parent wishes it to be or what the child is ‘supposed’ to be. The child should never be an egoistical reflection of the parent, but the parent must first inquire into that what the child is interested in, and then adapt accordingly.

It does not make any sense when parents are able to provide food and clothes and shelter for their children, while they neglect to teach their children any lessons about the life itself. A spiritual guidance must function alongside the physical aspect, teaching good sense and moral principles to the children, so they will neither feel neglected or insecure in their soul. It is all about preventive measures, while the children are still healthy and strong, because they will then be more fit in confronting and solving challenges in their life. But it should never be neglected children and only sought to help them after they are deep in trouble, since the children have now already become afflicted and weak from within. The children will otherwise become troubled by many things outside their control, and receive everything too personally, without knowing how to respond and adapt in a proper way. It can happen that parents do not bother to inquire deeper into the affairs of their children, when it comes to read between the lines and notice any signs of personal problems. But the parents can be so self-absorbed that they presume that everything is all right on the surface, as if no problems do ever exist if nobody bothers to ask or reveal the matters. It can become the prelude to greater troubles, where the child will later on become rebellious and disorderly, having low self-esteem and doing all kinds of foolish things to get attention. It is like the parents do finally act when it is too late to do anything about it, while preventive measures were needed long time ago, before the problem got worse. It is true that the parents can fail their children, at least in regard to the spiritual aspect, what kind of good deeds were neglected, even that no evil deeds were committed directly. It can still the same always be relied upon the divinity as the supreme parent that watches over us all, and is able to help us through any problems, regardless of our current location.

The right choice must first be understood before the child can become willing enough to act upon it, but it can never be forced willingness upon the child, before its understanding. It is not like the parent can ban this or that, without explaining anything further, as if the child was stranded in foreign country and never understanding the context between anything. Nor should the parent overprotect the child, like by locking the child inside or shielding it from the environment, since the child will otherwise be unable to learn from personal experience. A personal experience can prove better teacher than any clever speeches, because the child will immediately learn from mistakes and adapt to the reality, doing things better each time. Avarice for reward and fear of punishment is irrelevant to independent understanding, but it will only get in the way, and make the child insincere toward the authority. The child will otherwise put up a mask, by pretending to be obedient while the authority is watching, but the child will continue to be selfish and ignorant from within. This is why parental guidance must keep to the merit of each case, and what needs to be explained within it, rather than by arousing up avarice and fear about completely different things. The parents must be trustworthy and reliable authority, which encourages the child to speak the truth, regardless of the consequences, and offering the ultimate refuge for the child. The parents must also be strong and caring authority, which loves the child in an unconditional way, and is ever willing to help the child to do the right thing. But the parents are still willing to rebuke and discipline the child, for its own sake, since the child will at least learn something from it, to its own improvement. The rules are only made coherent through the parents, if they are already coherent with their conviction and principles. The child is thereby not rebelling against the rules, but rather against its parents, because the rules are merely reflecting its parents’ will. This is why the parents should never slacken their resolve, nor give a bad personal example, but the child must really believe that its parents can never be fooled nor tricked in anything.

It must be drawn a clear line what is allowed and what is forbidden, always in an unconditional way, and the same applies about rewards and punishments. But it should never be made any compromises, or exceptions of the rule, which would otherwise undermine the spirit behind all the rules. It should be reprimanded the child and held it in check, before the child will cross over to the wrong zone. But it should not be neglected the child and allowed it to cross the boundaries, only so one can follow after the child to the wrong zone. For that by doing so then one is giving a bad personal example, because one is now also stationed at the wrong zone with the child, trying to forbid the child to go any further, or persuade the child to return. It would have been better if one had done so at the right zone, before the transgression, since it would make the child follow oneself, rather than the other way around. Let’s say that our best friend was contemplating committing a crime, and always talking about it, but one would still the same never do anything about it. But after a long time has passed then our friend decides to commit the crime in question, and then we do finally attempt to dissuade him at the very scene of the crime, in the middle of the execution. This is why preventive measures are the best option, while it is a foolish thing to delay everything and then merely react to the transgression, and the stubborn attitude behind it. If the child does something wrong then it is should be reprimanded the selfish attitude, and the selfish choice, while the parents maintains sobriety and equanimity at the same time. But it should never be directed personally against anyone, nor should it be looked for someone to blame. For the case is not only about that what is right or wrong, but it does also matter in what way the parents will approach it, the expression behind the words. It is a foolish thing when the parent speaks to the child in a loud and a harsh way, because it is preferred external things above the internal conditions of its own child, and its needs. And the parent should never assert about the child in advance, its capability and restrictions, as if the child will never change or always repeat the same mistakes. It can happen that a child does commit a mistake by accident, but it was never made deliberately nor directed personally against anyone. This is why the child should be pardoned, because that a wrong attitude was absent behind the wrong act.

There is no one ultimate way when children make use of toys in order to build or create things. The children can always change it, or break it down and create something else. But the most important thing is the personal experience, the investment in their human creativity and independent style. This is why the parent should not become too meddlesome, like when the creation is always supposed to be too organized, predictable, and repetitive. It can happen that the artists enjoys himself what most while he is still creating his masterpiece, but upon completion then the creation is no longer of any value to him. It is the same thing when children are creating something, where the path can be more important than the destination, what kind of lessons and personal growth was involved. The best toys are namely those which can be played in many different ways, like a construction set. It should be put oneself into children’s position while playing with them, when it comes to observe the environment and what kind of objects can be adapted for new games. The adults have bought various objects for various tasks within the home, but it does not necessarily mean that the same objects can only be used in one way above another. The shape of one object can be identical to another, and become an imaginary replacement. For an example then it can not only be used books in order to read the text inside, but it can also be used many books like a building material, when arranging them together. It can be arranged books on the floor in order to create a labyrinth, a tower, or dominoes, if all the books involved have similar shape, and can actually stay firm in their place. It is exactly the same thing when children use furniture’s and blankets in order to create a tent or a vehicle, so it is all about creativity and improvisation while on the scene.

No material objects will ever make up for absent parents. It is only mutual love which can make the child complete, guiding its premises in all things undertaken. The material objects do not have any merit in themselves alone, but are useless like any other junk. It is always depended upon the human being in giving value to the material object, while the person is in need of it, able to make a practical use of it, and needs something to cheer itself up. The material objects should be centred at the human beings, but the human beings should never be centred upon material objects. The material objects are lifeless, and possess no will of their own, so they are always inferior to human beings. Every toy does only have value while the child is playing with it, deriving some kind of fun and lessons from it, but the toy does never have any value outside it or in the meantime. So if the child does get bored with the toy in question then it will immediately loose its value. It does however not make any sense when parents prefer material objects above the needs of their children, or try to preserve the toys only for the sake of its memories. For an example then the children can throw objects, break something, or make some noise, but the children are of course more important than any of these things in question. This is why parents should never get angry at their children, by screaming at them, shaking or hurting them, or do something which works against the children’s welfare. For that all these material objects are nothing more than a junk, transient and petty, while the parents are supposed to love their children most of everything, more than their own lives. Imagine how stupid it would be if the parents would be paid a few dollars for loosing their temper, and neglect their children in some way, making the children unhappy. It is exactly the same thing when parents get angry over cheap objects, a mere vanity.

4. Freedom

4.1: The original value

Each individual has always a choice in expressing himself about anything, and in behaving in any way. It is always ‘possible’ to do a specific act, even for all kinds of pressure or opposition, what the man is experiencing from within himself or from other people. It does mostly involve fear about the consequence, the repercussions of the specific act, since the man is afraid of that what could happen to his own life, and position. The choice is always available, whether the man will make the attempt or not, even that he does not possess any certainty about the outcome, whether it will succeed or fail. It is still not like the man will be able to discover everything, and achieve everything, all alone by himself, but it is depended upon the human spirit in unlocking his true potential. The man does have his limits, where he is not even aware that some possibilities do really exist, while he lacks inner strength to act upon other possibilities that are known. The matter is often not about that whether the man ‘can’ do something or not, but rather whether the man wants to do it. Is the man really willing to make such a hard choice for himself, by depriving himself of selfish advantage or suffer for that in doing the right thing? It is not a question about waiting for more favourable situation, or until more people will agree with the man, but it has everything to do about him being selfless. The man can just as well head straight for the necessary execution; regardless of that how it will affect his self-image, self-interest, personal safety, or reputation among other people.

But the man must still the same adapt to the reality if he is ever going to succeed in anything. The man must observe the environment and other people, inquire into facts, and then respond accordingly. There must always be a context between a fact and an assumption, when it comes to analyze the situation and develop some kind of reaction to the same thing. It is about discerning the reality and how it can appeal to the man’s capability, both spiritual and physical. It is not enough to act in a random way, as if one could say anything and behave in any way, in utter contradiction to everything in the reality. It is not like one can write down some gibberish to hard question, or assemble some junk, and then assume that the matter is concluded, that it has been solved the problem. For that idle words are unable to alter the reality, and foolish behaviour does never work out. But the reality remains just as challenging as before, while one does still have limits. A free will is not really about unrestrained speech and behaviour, as if one had the human right to be wrong and foolish, or that any error could be rationalized and self-justified. It is rather about that what the individual wants to do on his behalf, what is sensed or felt like doing in his heart, what is wanted to contribute to, or improve in the situation. It has everything to do about the value of the act itself, as the proper means in the situation, and what kind of good consequence belongs to it, within the merit of the case. But the man should not trouble himself about irrelevant after-effects, like when selfish people disagree with everything, and threaten to oppose the man in one way or another. A pursuit for pleasure and absence of pain is irrelevant to the case in question, how it can affect the man’s life to the better or worse, since the value of the choice does still remain.

When it comes to explain free will then it should first be discerned the original value, what the man does experience first in his heart and spirit, regardless of the external matters. It does not matter what can change in the environment, or what other people can say and do, because it does only deal with the consequence, or incidental things, bound to the surface. This is why one does not need to count up every possible incident in order to rationalize free will, because the spiritual value is able to apply to any circumstances at any time. For an example then it is only sufficient to possess shoes, and then will every step be soft upon touch, regardless of the place involved and the condition of the ground. But it is not like every place in the world needs to contain carpet, before one can finally go there. And it is only sufficient to possess mobile phone, and then one can receive a call anywhere, at any time, rather than by planting phone booths at regular intervals all over the place. The original value is manifested in that where the man is stationed in his own person, what kind of circumstances and human relations are being experienced at that moment. Then the man will feel and sense it is in his heart what is wanted to do, in what way he wants to express himself and respond to the external matters, during the experience. After this experience had ended then it is moved on, headed from one circumstances to another, but still kept to the original feeling and perception during every incident. This is what one should feel about the specific event and what was required at that time, so that one should be contented about everything and abide by the reliable testimony.

It has nothing to do about the meantime, before the event and after it has taken place. It is never planned anything in advance, what should be said and reacted to other people, but one must first arrive to the circumstances and then adapt to the demands of that moment. It is also never reconsidered past events, what should rather have been said and reacted to. It is not sought to change its interpretation, like it had involved different experience. For an example then we originally experienced equanimity and stability during a specific event, where it was enjoyed the company of other people and without any problem. But it would be foolish thing to become angry and bitter over that same event afterwards, if the mind is slandering the people involved, attempting to create suspicion and paranoia about it. It can rather be said that we should arrive to the circumstances with an empty mind, and make a decisions according to the merit of the case. It should only be kept to that what belonged to the case in question, what kind of material was available at that time, and what was the stance of the people involved. The purest experience is derived from equanimity and inner silence, both during the meantime and while the events are taking place. Then the man will maintain an impartial attitude, as the required basis before he can make impartial decision and measures. This means that the man will put all decisions on hold, until he can know the situation and other people. It is kept the attitude the same like what had originally been experienced last time. And it is then waited patiently for the next experience, before it can be evaluated further and applied changed. It is focused upon the circumstances for their own sake, when it does finally happen.

But we should not carry our presumptions and impulses to the scene, nor implicate such corruption to past events. It is not the past events and people that changed, but rather our attitude to the worse. It should be avoided all personal bias and corruption, which would otherwise distort our experience during events, so we will neglect the facts and respond improperly. Our selfish desires should be separated from our personal experience, as something completely irrelevant to the circumstances and its demands at that moment. It is thereby not like one should behave in a selfish and impulsive way if it is felt like it, because it has been neglected the premises, and one is already too distracted. Everything about the past had its valid reasons, why the people acted in the way they did, and why one had responded in such way, whether in a decent or selfish way. But it should not be dwelt upon the past, especially if one had already been distracted and impulsive at that time, too self-absorbed to know anything about oneself or other people. A selfish man interprets everything in a selfish way, and a similar thing applies when a foolishness or madness is involved, so there is nothing reliable about such mindset. It should not be thought about everything in advance, nor sought to reevaluate past events, while one is really experiencing completely different circumstances at the same time. It should only be focused upon the present time, this passing moment, where one is now at. We should not allow the mind to censor everything which we plan to do, and what we have already done, as if we would need its approval before making every decision. It is not like we need to invent reasons behind every choice, for we can just as well head right away to the proper execution, because we feel like doing it willingly in our heart.

It should be looked to the human spirit and what kind of activity does belong to it. It does namely manifest itself in silent perception, something to be sensed and felt in one’s spirit. And where there is good sense there is also calmness and stability, as part of the same source. If it is heeded the human spirit then it will affect every part in one’s soul, so it is like there is felt inner purity and peace all over oneself. Our heart is now contented and light, free from all burdens and cares, and where peace has replaced every selfish desire. Our mind is now silent and held in check, so that we do not experience any unpleasant thoughts most of the time, or aggressive ones. And there are no desires or impulses accompanying the delusions at the same time, but it is like mere words to us. Our body is now pure and silent, free from impulsiveness and personal attachment. Our face is now firm and expressionless, but it is no longer prone to sudden changes through fickleness. The human spirit is moderate, humble, and discreet in its ways, but it is still the same more efficient than any overly eagerness, able to deliver far better results. For an example then it is fact that we care for our beloved ones, but we must still the same be sober and calm with the approach, when employing the right means to help them. Too much personal attachment will only make us blind and distracted, so it is gone too much ahead of ourselves and attempted to help our beloved ones in an improper way. It should thereby first be kept to the empathy and compassion, why we want to help our beloved ones, but we must be sober and calm when it comes to discern ‘how’ we can help them. But we should never allow the personal attachment to digress outside its original purpose, like when we are so afraid and worried about our beloved ones that we become utterly helpless. We will otherwise be unable to think clearly, and be no longer in any position to help them. This is why overly eagerness or impulsiveness tends to be counterproductive in its nature.

Every external incident does belong to the place where it happened, but it should not be carried thoughts about it to other places, and allowed it to distract oneself from its experience. The internal stability makes one capable of confronting and overcoming any opposition, when it comes to focus upon the nearby environment, respond and adapt to it. But we should not allow the external incidents to affect one’s internal stability to the worse, because the internal stability makes one capable of shaping that same situation to the better. Our internal stability is supposed to lead the initiative, but it should not be controlled by the initiative of distractions, what kind of matters are outside one’s reach and power. It should be constantly moved on with one’s life, and then everything else will happen by its own accord, what can be sensed or felt for during each situation at a time. But it should be avoided a needless introspection, like when it is stopped with one’s life and sought to arouse something from within, even that one is idle and isolated at that moment. For an example the man can experience inner emptiness, or he is afflicted by psychical symptoms, so that he is trying to make it go away through all kinds of thoughts and emotions. The man begins to implicate his internal condition to external matters, and the external matters to his internal condition. So it is had had human relations as some kind of countermeasure to the inner emptiness, but the man is not really interested in the people. The man should rather focus upon the external matters for their own sake, when it comes to observe the environment and other people, and then know ‘how’ to react in a proper way.

The man does not need to stop with his life and censor everything in the mind with utmost care. It can namely happen that the man is worried about doing something wrong, and that he will not be fit for the task ahead, so he will try to foresee the future in his mind. However by doing so the man looses the sense and feeling in his body, which could be called the heat of the moment, attachment to its experience, and devotion to the undertaking. The man would have been better off by moving on with his life, just like what he had been doing before it was stopped and censored it. It can correspond to competitive sports, where it is simply had the right spirit for the game and enjoyed it for its own sake, so the men are doing well simply by having the right feeling in their body. The mind has hitherto been blank, while the right feeling determined the efficiency in the game. But the men should never become afraid of that in loosing and begin to think too much about the game, like what is happening outside the field, what is expected from them or what they are ‘supposed’ to do, what the audience are doing or what are the current points. The men will otherwise loose the right feeling in their body, because they are now holding themselves too much back, or going too much ahead of themselves. The men should rather have been contented with the game, in doing their best and finish the game with cheerful hearts, regardless of the actual result or how it could seem to affect the team.

If the man is interested in something then he will enjoy himself what most during its practice, where his spirit does lighten up and becomes more relaxed. The man will maintain his attention focused during most of the time, but always curious what is going to happen next. However if the practice does not appeal to the man he will not enjoy himself, but his spirit will become depressed, bored, and restless. The man will be unable to maintain his concentration, for he will be distracted and absent, thinking about something else. The third option does describe itself when the man shows too much interest in a specific practice, so it becomes an obsession that is unable to bestow any benefits. The man will become restless and neglect his own health, like he does prefer the obsession over his own life. But the man does no longer derive any fun factor from the practice, because he emphasises too much upon micromanagement above the greater picture. The practice has thereby lost its original purpose, why the man had pursued for it in the first place, because the man is doing everything for the obsessions, but not for himself. It can happen that the man does feel out of touch with that what other people are practicing, where it is like he does not belong to that place, their group, or even these times. It should still the same not be blamed the people, the environment, or their practice, because the man would either way have experience the same apathy in his spirit. For it is like that apathy came first, and then it affected the man’s experience of the external matters, but it was not the external matters which caused the man to become apathetic. It would not have mattered if everything had been changed around the man, or in the bearings of other people, because it is irrelevant to the original cause from within the man.

Now even that the man is not interested in one field then it is still not a generalization about all the fields in whole, whether it does involve education, hobbies, or profession. It must first be inquired into the available fields, and then experimented with all of them, before it can be discovered which one appeal to oneself, and which ones don’t. It is not like sports do only reach to soccer or basketball, and where it is only attempted to change things within that field or by seeking to change the attitude of the person. It should rather be sought for solution elsewhere, where a different field will call for different results, so the person will experience a different attitude and feelings about the new one. It should be avoided all suggestive questions, when it has already been chosen a specific field and it is then next asked the person ‘Why it does not have interest in it?’ It would otherwise be sought to make the person centred upon the field, or by adapting the person to it, rather than by allowing the person to do things according to own premises. This is why it should be come up with simple and straightforward approach, by asking the person ‘Which field it is interested in?’, and then adapt to its answer. The man does not need to choose between two bad possibilities, and take the ‘lesser evil’. But the man can just as well reject them both, and wait for the third possibility to reveal itself later on, when it comes to look outside the box. So in the meantime it is not chosen anything at all, because all the possibilities are as equally wrong, and do not belong to the goodness. But the situation can always change with the time, and the stance of other people. It will then offer new possibilities and different solutions, which will still lead to the same beneficial outcome, as what has always been hoped for.

Now all men have the freedom to choose and reject during decision making, where it is done one thing above another, but it can never be done everything at the same time. It is about a longing in one’s heart, in making a choice because one is simply willing to do it, or in wanting that choice for oneself, regardless of any outside factors or reasons. Therefore should the attitude be made voluntarily, without presuming oneself obligated to do it, without constraining oneself into doing it, without attempting to prove oneself in the eyes of other people, without presuming that other people expect it from oneself. The human spirit does encourage us to do the right thing, while the mind does tempt us to do the wrong thing, but it is not the same thing as if we have immediately chosen it. There is still a choice available to us, and enough time to consider the issue further, what we choose to do about the matter, and by being consisted with that resolve in the long run. It can always happen that we reveal a sign of weakness in between, or indecision about it, like we are about to loose self-control or that we are not as strong as before. But we can still always continue with our original resolve, try to hang on, and pick up the thread were it was last left, until we have finally accustomed ourselves to the practice in an unconditional way. It should be kept to the original meaning of the human spirit, what kind of inspiration was experienced at that time, until it is timely for us to act in such way in the situation. A silent inspiration will call for silent obedience, in acting immediately upon it, without any further words. It is thereby received the knowledge as it is, and had full faith in one’s ability to accomplish it, all in its due time when it is called for. It should however not be changed the meaning afterwards, like when it is added more words to it than needed, or implicated the inspiration to different meaning. For it will then no longer involve the same inspiration, and it does not apply anymore in the situation. If we are tempted by the mind then we should not seek to see something good about it, or some deeper meaning, because it was surely a temptation at that time, an evil possibility.

The man does not need to flatter the divinity, but he should rather focus upon the goodness which belongs to it, what kind of sense and moral principles are required in the situation. It is not about the outward appearance of the divinity, but it is more important to know how the divinity does function from within the man, and what it is capable of in our lives. The divinity will continue to do the good thing, because it is in its nature to be good, but it is not like the divinity will remain idle and powerless unless the man asks it for help. It is of course abided by a principle by helping those that want to be helped, who are really willing to accept help when offered, and give their approval indirectly or directly. But the man should otherwise not seek to micromanage his approach toward the divinity, by dwelling too much upon the details, or by trying to explain himself in a self-centred way. The same process would still the same continue to apply, regardless of that whether the man is actually aware of it or not, acknowledges it or not, or what human effort was involved. It was not some beautiful words or good intentions that were able to redeem the man, as if such things could float in the air and possess the capability to save him. It was ultimately the divinity which possessed the will to help the man, and the power to redeem him, if the man was humble enough to confess the truth and ask the divinity for help. It was not because the man’s petition was cleverly phrased or done with style, but it was only enough to ask for it, to approach the divinity in the current state that the man was in. If the man does already have silent faith in the divinity then no additional words are required, since he is either way determined to act upon the divinely inspired meaning. If the man is already strong and wise then he will not need to rely upon any clever speeches, as if it could arouse courage in him and increase his resolve about the challenges at hand. For these very same effects are already present in his heart and spirit, where his exemplary conduct has already solved the problem which the speech is meant to reflect.

There is a need for independence to promote independence in all other factors, as if the value would derive strength from itself alone, but not from some outside factors or reasons. A courageous man should derive strength from courage in his heart, but not because he does have more friends than his enemy, or because he can afford better weapons. It should be kept to one’s strong factors, fields of interest, and specialty, so their combined influence will be able to dispel problems and make up for the weak factors. But one should never be stuck upon the weak factors, by dwelling upon that which one is not good at or unable to do, since it will otherwise be at the expense of the strong factors. A conviction is all about stepping in the right direction before one can know more about it, but one cannot know everything in advance before making the attempt. And a similar thing applies about certainty about the lasting value of the choice, because a choice must be made amidst uncertainty and temptations so it can actually involve a choice, a difficult one. It is however not like everything will be so easy and full of certainty before a choice is made, without enemies and opposition, or without flatterers and bribes. It can already be felt a specific attitude and its discernment, whether it is sincere and decent in caring for the person, or false and selfish in caring only for one’s own self-interest. To begin with it can be difficult to phrase its actual meaning or express oneself further about it, at least when it is shared that opinion to other people, and tried to make oneself comprehensible to them. It is still understood it more clearly from within oneself, and in what kind of right direction is headed, when it comes convince oneself about its value.

It must first be behaved according to that conviction before one can know more about it, so that one must be consistent with the same attitude in the long run and expand it further. It is not really possessed any certainty about the outcome, whether such behaviour will be successful or not, whether it will offer the most advantage or the least loss in comparison to others. Neither is one able to come up with explanations about everything and everyone, as if it could be rationalized or criticized everything in advance. It can rather be said that it is only sufficient to begin practicing it, by acting upon the conviction in deeds, and then it can be experienced benefits while it does last, and also afterwards. These same benefits will confirm that such behaviour did indeed have a rightful claim, and that it should be repeated, since we felt better from within and helped other people. It does disprove all the doubts and selfish arguments that existed prior to the practice, so that impulses and symptoms are dispelled as well, that were once affecting one’s soul.  It must first be acted according to little conviction which does already exist, and then after it had been practiced in the long run then that conviction will become more advanced. It would correspond to that if a man would have seeds in his hands, so it would be difficult to determine what type of tree it does belong to. But if it is sown the seeds in proper soil and given them a proper treatment then everything will be fully revealed later on.

It should first be convinced oneself about own personal conviction, before it can be taught other people to do the same. But it is not enough to merely agree with the conviction, and try to convince other people about it, while it is neglected to apply it to one’s own life. It should be immediately practiced the right thing, and immediately abstained from the wrong things. But it is not something which should be dwelt upon for too long, like when a needless introspection is involved or implicated it too personally to oneself. It would correspond to that if one would be constantly tearing up newly sown seeds, only so that one can check whether the seeds are still there, or whether they have grown. But by doing so then it is prevented the seeds from establishing themselves, and delayed further growth.  It is not enough to experience a single scrupulous opinion from the human spirit, and then already presume oneself to be its perfect practitioner, or a role model which can preach it to other people. It would otherwise involve a shallow and superficial insight, where such opinion will come and vanish as suddenly, without leaving any lasting trace. This is why a simple conviction should call for a simple behaviour, before the man can express himself any further about the matter, and put himself into the position of other people. It is first planted the seeds and then cared for them, before it will yield a tree. But it can never be first obtained a tree out of nothing, while neglecting the seeds.

It is not the person which is permanently foolish, but such approach does always remain so. For an example then a person does not have interest in the topics of other people, is bored and too tired to keep up the thread. Or the person is simply unable to maintain concentration, so it is lost the context between all the facts. It can then happen that the person does speak the first thing which comes into it mind, as if the person was merely guessing the correct answer, trying to say what is presumed other people are thinking, or imitating after their opinions. This does of course seem incredibly stupid to other people, like when it is confused names or dates, which involve a simple math or deduction. But that person had missed out all the details, even that it was present during the discussion, so the foolish question or the reply was not really an assumption to the available facts. It was solely through the mind, looking for some kind of confirmation or to clear a misunderstanding. Or it can happen that the person does merely speak through inaccurate memories, no matter how illogical it proves to be and in utter contrast with the transparent facts in the environment. It is thereby like the person does not bother to inquire further into the matter, whether it is through laziness or self-indulgence, with its lethargy. It can thereby be said that the person behaved in a foolish way, by revealing it own foolish thoughts, rather than by being patient and adapting to the evidences in the circumstances. Foolish thoughts are of course experienced by all men, although some of these thoughts seem more stupid or logical than others, although still just as selfish, false, or improper. The difference does lie in the response, for that some men can discern these thoughts to be foolish before speaking out loud, while other men speak first and realize their mistake afterwards. The human spirit makes us able to know ourselves, and analyze everything else. But if the human spirit is absent then the man will remain ignorant and indifferent.

Steadfastness is about keeping oneself to the original meaning, which was felt for and sensed at that time, whether it can be called inspiration or an improvement of one’s attitude. It is not only know the right answer, but also abided by it in the long run, by being consistent with the same answer, no matter what can happen from within, or around oneself. The man will continue to do the right thing on his behalf, regardless of that what can happen in his mind, and what other people can think about him through their own mind. The man will not longer be afraid of any hostile reactions from the world, which could be endured, but he will be willing to reject everything which can contradict with the truthful answer. An adversity prove to be irrelevant to the proper course, as something which can happen all around the man, while it does fail to affect the man from within and his choices. It is merely a distraction, a digression from the proper path, but the man did never need to struggle against that opposition and make it cease, before he could finally move on. For an example then the man can prepare himself from an exam, but he can meet bullies during the travel to the school, which will threaten him and even beat him up. Now this does not mean that the man is unfit for the exam, or that the exam is wrong, because these bullies are irrelevant to the merit of the case, and have no bearing upon the actual outcome. It is exactly the same thing when the man does continue to do the right thing on his behalf, according to his sense of decency and dignity, in making the world a better place. It does not matter whether all other people disapprove of it, refuse to recognize it, and oppose the man, or whether they refuse to change and the practice same thing as him. For the man would either way be able to become virtuous in his own life, and in accomplishing the same things, so that he will experience its freedom and benefits in his soul.

For a courageous man then few words are as good as many, when it comes to encourage him to fight every enemy with valour, since that man is already bold from within. It can be even be said that all such speeches are superfluous to the courageous man, because he does already experience its effects in his heart, after it had been agreed to it. If the man is already faithful then he will also be so in the future, which in this case does reach to consistency with a right answer, in acting upon it, without changing his mind. If the man does change his mind about one matter then he will also do so in thousand matters. And if he fails to abide by one right answer then he will also neglect all others. Sometimes the matter is not about that in knowing the right answer, but whether the man will abide by it in the long run, without changing its meaning or looking for an alternate answer. It would otherwise correspond to that when a coward is constantly driven from one place to another, because he fails to stand his ground every time it is met with opposition. It does not matter whether the coward will flee to another place, because he will also flee from that place as well, and so forth. This is why we should not constantly look for new answers to the same problem, and then give up every time it does not give a quick victory, like when unpleasant thoughts and impulses do not seem to go away. The matter does not consist in that whether we can know the right answer or not, but it is rather about inner strength in acting upon it, by being steadfast and loyal to the truth. We must be willing to endure opposition from the mind when it does happen each time, so the right answer is meant to strengthen our resolve and patience. But the right answer is not meant to prevent attacks from the mind, or convince the mind to cease its opposition. So it is not the fault of the right answer that we have been making a wrong use of it.

4.2: The internal control

Courage is something which must be aroused at the scene, when one is present there in person, willing to confront the enemies or dangers there, according to the heat of the moment. It has been said that courage is the same thing as contempt of pain and death, although shame could be included, and any advantage which could be deprived from oneself. The courageous man does not care about his own self-preservation, self-image, or self-interest, but he is only concerned about the struggle for its own sake, against any injustice. This means that the courageous man considers the rightful cause to be more important than his own life, so that his life should suffer for it, rather than it would be the other way around. Courage is about being on the offensive, when it comes to overcome any enemies and opposition, while the cowardly man is only on the defensive, too afraid of the pain which could be inflicted upon him. It is not like pain and opposition can happen at random, but a human enemy must first possess the will to inflict it with his body. However if it is overcome the enemy then it is also prevented all further pain as well, so that an offence is the best defence, where a victory is the best means to save oneself. The man who tries to save himself will both be defeated by his enemies and perish, while the man who is willing to suffer for the right cause will inflict it upon his enemies. Courage should not be determined by odds, like when it is only fought against weaker enemies but fled from those that are considered one’s equals or superiors in power. It is rather about the principle in standing one’s ground, and in fighting to the best of one’s ability, regardless of the outcome or in what way it can affect oneself to the worse. The physical body can suffer, but it has still been maintained one’s spirit free and dignified, so it can involve a victory in defeat, in having been superior to one’s enemies in spirit. For that our enemies can be stronger than us, possessing more allies, or better equipment, but they are still the same slavish from within, too cowardly and stupid to act otherwise.

It can happen that the man does experience opposition in an undeserved way, and which he was not prepared for, so the man failed to say or do anything during that particular incident. It might seem like the human adversary exalted himself at the man’s expense, and even got away with it, so the man can look at it as a personal affront to himself. The man will thereby think too much about that incident, dwelling upon it with anger and bitterness, so that he does either wish to plan revenge or wish evils to befall his enemy. Such extreme reaction does happen in the meantime, after the incident and before the next one, but it does never solve anything, and only makes things worse for that man. For that during the original incident the man did not experience any constructive thoughts and impulses, which could otherwise help overcome his own fears and weaknesses. And the same process will apply when the man experiences corresponding adversity in the future. If the man will listen to selfish thought in the meantime then he will also do so during the adversity. It is headed from spitefulness to cowardice, sensitivity to petulance, and revengefulness to guilt, but in all cases then it is listened to the mind and its improper measures. If the man does think too much about the future then he will neglect the present moment, becoming too weak and distracted, so he has already lost before arriving to the scene. It is because the man relied too much upon empty words and responses to imaginations, while it is failed to rely upon the human spirit in his heart and its silent potential. It would have been better if the man had maintained silence, held his peace, and shown patience, focusing upon each task at hand until the next one, and adaptation to the environment. The man should never have dwelt upon the adversity in the meantime, nor planned anything in advance, but only carried silent determination and faith amidst uncertainty.

So it can happen that the man does either hold himself too much back, or goes too much ahead of himself, heading from one extreme to another. It can also lead to repression, when the man fails to be consistent with his conviction at all times. For the man does think otherwise in the meantime; than what he speaks during the actual encounter with other people. It does involve a vicious cycle when the man dwells too much upon past incidents. For the man can feel guilt over his extreme thoughts, what kind of evils he wished for his enemy. Then the man will shift the blame to himself, and try to self-justify his enemy, as if the enemy had not done so in a deliberate way or that it was not his fault. The man will also presume that he deserved such adversity during the original incident, or that his enemy is still a decent person, whom deserves another chance. This is why the man continues to have company with false people that treat him with disrespect, forcing everything upon himself, against his willingness and better judgement. It has more to say about the man’s own weaknesses than the merit of his enemies, because he would either way have done the same thing, regardless of the people involved. It would have been better if the man had stood his ground during the actual encounter, revealing his true attitude, and then never thought any further about it. It is about having silent faith in human spirit, until it can be experienced inspiration when the encounter does finally happen, and the man will be sober and calm enough to overcome it. To sum it up then it should neither be dwelt upon the past nor planned anything about the future, and one should neither be cowardly nor spiteful toward the enemy. For where there is one extreme there is also the other, but it cannot be separated these two from each other.

Responsibility is not only about that what has been said and done, but also what has not been said nor done, when it comes to read between the line during silence and inactivity. It should be discerned when it is proper to act, and when it is not proper to do so, and the same thing applies whether one should consider the matter further or not. It is not enough to possess good intentions, in wishing for a good outcome, if the approach proves to be selfish or improper, so it will only lead to bad consequence. It is indeed a mad thing when it is constantly repeated the same foolish approach, while hoping for different outcome each time, even that it will always fail in the same way. And it is not like one can merely change the words, and the expectations behind the act, while the actual practice remains precisely the same as before, and what is its true nature. A good means will lead to good consequences, while evil means will lead to bad consequences. But a bad execution can never lead to good consequences, regardless of that what kind of expectation can lie behind it, or what can be said about it in the meantime. The truth does continue to testify about the value of each choice, whether it proves to be truthful or false, sincere or treacherous, decent or selfish, generous or covetous. The facts will remain the same, and what kind of consequence will follow the practice, regardless of one’s state of mind. It should be taken responsibility of one’s act and allowed its consequences to befall oneself, for as long time as it is needed, even that one has already repented of it and improved. It does not only reach to external matters, but also what kind of impulses and symptoms can be experienced from within, following a guilty attitude in wishing for evil things to happen. The man can change his mind and repent at this moment, but it does still not mean that it should be accompanied with wishful thinking, as if everything could be excused. It is rather a question about that whether the man will be consistent with the repentance in the long run, and improve in corresponding circumstances, rather than by erring against people in similar position. For the man could otherwise change his mind all over again, so that he can repent of having repented and goes back to his former corruption.

A stoical fortitude is about allowing all adversity to pass over oneself, where it is endured suffering through a willing choice, even that one is innocent and does not deserve it. It is undertaken for a higher cause, when it comes to suffer for that in doing the right thing, regardless of that how it can later affect oneself, what can be obtained or lost away. It is truly believed that one can be capable of confronting and outlasting the opposition, whether one had once deserved to be punished or does now deserve a better treatment. It is allowed all misfortune and humiliation to belong to the place where it happened, while it is only sought to improve one’s internal condition and make the best of one’s lot. It is only kept to that what is within one’s control and reach, what can actually be changed in one’s life, what can be chosen about or rejected, improved or avoided. It is not like it is stopped after an adversity has befallen oneself, and then received it too personally into oneself, giving the adversity power over one’s will to the worse. For that no external things are able to overcome the man through their merit alone, but the blame does always lie with him, in yielding to such bad influence through his own initiative. It is because the man has already chosen to give up, and subject himself to corruption, and then afterwards he does come up with excuses, and seeks to self-justify everything. The man should rather turn his attention back to the matters at hand, where it is carried patience in enduring the bad things which he is unable to prevent or change. It is depended upon the man’s own choice in making himself happy, and contented with the benefits that do already exist in his life, which can still be experienced from within and made good use of.  If the man is already virtuous then he will always be calm and stable from within, so it can be experienced all things in a pure way and done things to the best of his ability. A strong and wise man will make everything bearable to himself, and solvable.

The man must be willing to overcome his weaknesses which temptations have hitherto been thriving upon, even as how things made of iron are drawn to a magnet. It is namely vices which make the man already weak and distracted, too receptive toward any opposition, so it would not matter what enemy would do so and in what way. But if there were no weaknesses then none of the external things would make any lasting impression upon him. A silent determination can accomplish more than any clever words. For that when the man tries to save himself in a direct way then it is always selfish in its nature, regardless of the measures. But nothing good will ever come out from that in being selfish. It should not be sought to defend, explain, or self-justify oneself. Neither should it be sought for someone to blame, or by dwelling upon the past and what could rather have happened. It is only sufficient to endure this present moment, until the bad things have run their course. If the man does not care about his own life then he will also not care about his enemies, and what they can do to do his life. If the man can endure pain then it will not matter which enemy will inflict blow upon him, and how powerful the blow will be. When it is experienced a failure or harm then it does not mean the end of everything, but it can always be endured afterwards, because the life moves on and the time with it. And a similar thing applies about shame, when it is lost the esteem of other people, when they presume something false or bad about the man, even that he is innocent on his behalf. It can happen that the man is slandered by other people, and his motive is misunderstood, so the man is treated with disrespect, like he is stupid and unworthy. But the man should be contented with that in knowing the truth about himself and what did really happen, so that his conscience is at peace and he does experience its benefits from within. This is why the man does not need to convince the whole world about his true motives, prove himself in the eyes of other people, or get recognition for that what he has achieved.

The foolish man does boast about the things which he does own, but not what he has done. It is taken pride with transient things which are outside the man’s will, which are irrelevant to his merit and capability, so it does not have any lasting value or practical use. It should be respected oneself by respecting the things which one believes in and practices. It should not only be shown interest in the person, but also what that person does. It should be pursued for that what one is best at, and what one is able to do well, but it should be avoided the things which one is not good at, and is unable to obtain any success in. It is not like one weak factor is meant to be a generalization about everything else in one’s life, or disprove the strong factors, but it should rather be evaluated one’s life in whole. If it is kept to the strong factors and cultivated them further then it will make up for any weak factors, so that one will no longer need to consider them as well. It should be left one’s incompetence at the place where it happened, and let it stay in the weak factor it does belong to. But it should not be allowed the problem to spread to other factors and undermine them, since it will otherwise lead to unbelief and negligence of one’s true potential. It is like one should put all such concerns on hold, and shun its existence. For it is acknowledged that the weak factors do not already work in one’s life, and one will not become better at it in the future, not matter how often is repeated such approach. The shoes should conform to the feet’s, but the feet’s should not conform to the shoes. It would otherwise be a foolish thing to cut a proportion of one’s flesh just so it can fit into smaller shoes, since the body is of course much more important than any objects. Therefore should the external matters appeal to our natural talents and abilities, but we should not neglect our qualities in order to fit with transient things, useless to our true needs.

It should be based all decisions according to that what is considered to be honourable and dignified, to oneself and other people, what is befitting all of us as human beings. It cannot be controlled or changed in a direct way what other people can think of oneself, and what will be their reactions. But one does still the same possess a choice whether it will leave any impression upon oneself, whether it will be received into oneself, whether it is allowed such things to affect one’s internal condition, attitude, and conduct. It can just as well be chosen to do nothing about it, like it is only chosen silence, which shuns everything else, passing by it with indifference. All words can be superfluous if one already discerns that the choice is wrong, that is actually a temptation and digression. This is why one can just as well reject it in silence, and show no reaction at all, while it is considered other options in the situation, and analyzed their significance. A wrongdoing and revenge is originated from the same weakness, and from the same evil nature, whether the man is the antagonist or the victim, the first one to commit injury or receive it. The mind did originally tempt the man into mistreating the victim in an undeserved way. And then afterwards does the mind remind the victim of that bad experience, so it can be oppressed the victim from within or tempted it into similar corruption. It should be looked upon this in context with the human race and its internal rivalry. For the mind tries to make the human people see enemies in each other, where it slanders everyone through various delusions and fears, creating paranoia about the unknown. But the mind is the only enemy, so it is should be overcome the mind before any human adversary, since that person has been already deceived and manipulated by the mind. It would otherwise be utterly mad and foolish to consult with a wicked criminal in order to overcome an ordinary person, since that criminal is far worse and even more threat to us.

It should only be pursued for that in which is considered to be pure, decent, beautiful, generous, fair, discreet, and dignified, and admired the same things in all other people. An injustice should always be hated and abstained from, regardless of that what person does commit it. It does apply as equally much about our own life and our enemies, even that they were the first ones to commit evil against us, and the blame was originally theirs. Therefore should not be repaid evil with evil, because we should not become that what we hate. We did not hate our enemies before the personal rivalry, while they were honest and doing good things, but we hated them for becoming wicked and doing evil things. This is why the matter should not be directed against the person, but it should only be hated the evil choice, and shunned the person while it continues to make such evil choices. It should rather be surpassed our enemies in virtue, by becoming a better person than them, whom does not resort to the same degrading and shameful means as they have done. It is most important to maintain our own innocence, dignity, and spiritual purity, because such spiritual values will always follow us from within, and benefit us at all times. But revengefulness and its quest for self-gratification makes things only worse for our internal condition and stability, since we have become guilty of all kinds of evil intentions. The world can persecute the virtuous man, depriving him of material objects, the esteem of other people, and even his physical body, resulting in permanent injuries or death. The world can however never deprive the man of his free will, dignity, and innocence, so that defeat in flesh can be turned into a victory in spirit, as a victory in defeat.

The man does not need to trouble himself about matters that are outside his control, which he is in no position to do anything about, which cannot be prevented or changed. The man should only carry enough equipment that he is able to make use of in the circumstances, but he should avoid all unnecessary burdens, irrelevant to his current capability. This is why it is necessary that the man should not care about some matters and problems, since it would either way not have made any difference in dwelling upon it. It does apply to that when the man is too concerned upon that what other people think of him, and he can be worried about his beloved ones, while they are away and he cannot see them. The man can dwell upon the past, and what could rather have happened. He can have an unnatural affection for material possessions, and centre his life upon its preservation. And the man can also be meddlesome about news that belongs entirely to someone else, which has been happening elsewhere in the world, and is too distant from him. All such cares have no bearing upon the time and place which the man does find himself at, what he does now need to focus upon and accomplish, according to his capability. The man would have been better off by being free from such cares, having no any awareness of them, so it will no longer get in the way of the current situation and its demands. This is why it is only sufficient to keep to the merit of the case, and what is needed to know in an objective way, so it is like the circumstances furnish their own material. But a half-hearted effort is just as useless as when no effort is made at all, like when the man is too distracted by his worries, and is unable to maintain concentration in every matter.

The man should care for his beloved ones in every possible way, especially while the company does last, when both persons are present and able to do something for each other. In the meantime then it can be honoured all mention of the person, and worked for its benefit, although one is unable to see the person and does not know what it is doing at that same moment. It is however not proper to have worries on that person’s behalf, during its absence, unless there is really some danger involved and someone needs to be alerted about it. But it cannot be done good deeds toward illusions and imaginations, when it is had worries of the person solely because of that what has been taking place in one’s mind. It should be consulted with the person and allowed it to testify about its own position, or it can be seen the circumstances for oneself and discerned whether it is acceptable. It should otherwise not be had worries on that person’s behalf, fearing bad things that could happen, since that person and the circumstances has already spoken for itself. A true friend would not wish one to be unhappy for his sake, constantly distracted and neglecting one’s own life. And one would also not wish that friend to be unhappy for one’s sake, since it does contradict to the mutual love and goodwill which is had for each other. It should only be wished the best for ones beloved, happiness, peace, and good health. It is exactly the same thing when a death is involved, for that a true friend would not wish any person to torment itself on his behalf. But a true friend would want that person to move on with its life, making the best of its human lot, and enjoying its current friends. If everyone would be worried about each other then every individual would be neglecting his own life, and the only control had from within, in handling his own affairs with good sense. Therefore should we be considerate toward the love which we have for each other, because we do not only love our beloved ones, but we are also loved by them in turn. The man should do nothing which could harm himself, and his beloved should do nothing to harm their own lives, so that each person is alert and sober from within, in each matter.

No man is able to control the choice within every individual, what other people can think about him, speak to him during human relations, or about him while the man is absent. It can also not be controlled what can happen in the reality, what kind of events can be experienced, in what way it will turn out, and unexpected changes to the better or worse. It is a foolish thing to presume that one can plan everything in advance, what has already been decided to say and respond to in the future, even before arriving to the scene. The matter is not about that of preventing or controlling such external matters, but it all comes down to that in reacting in a proper way after it has finally happened. So it is at least done the right thing of one’s behalf, in contributing one’s fair share to the situation, regardless of that what will be the reception of other people, approval, or recognition. It does not make any sense when the man does attempt to please other people, by satisfying everything which they can think about him, demand from him, and dare him to do. For it does not have anything to do about the truth, and what is considered to be right in general, but it only involves a superficial views, something which does not have any substance. It cannot be focused upon everything at the same time, like details in the environment, what other people have said, and the distractions in one’s mind. But it should rather be kept to the important matters, when it comes to analyze its context, in getting right to the point. It does correspond to that when it is read a book, where it is discerned the main issues from the side issues, and only remembered things that progress the story. It should be disregarded all issues that one deems to be superfluous, trivial, petty, useless, and expendable, at least in regard to one’s current position and capability. This is why the man should not care about any thoughts and imaginations, what kind of reactions the mind attempts to arouse in him, with its personal implications and selfish assumptions. The man should also not care about the mind in other people, what they can think about him and their misgivings about his life. For this process would have happened either way, regardless of that what the man could have said or done, before and afterwards.

It could be compared the mind to the ocean, if the man would find himself swept by it during a storm. It is not like the man can control the ocean, what will be its general course, even as how the man is unable to control the activity of the mind, its delusions and impulses. For the thoughts will continue appear by their own accord, regardless of that what the man had been doing prior to it, so the man would either way have experienced them. It has nothing to do about the man’s current attitude, and what kinds of circumstances were experienced at that time. It was rather depended upon the will of the mind, even as when another person does choose to speak to the man, and it is outside his choice. The man should not live in the self-deception that he can control the mind, so that these thoughts could have been prevented, changed, or transformed into a scrupulous meaning. And a similar thing applies when unpleasant thoughts manage to affect the man to some degree, for it was something which could not have been averted at that time, or escaped untouched from. But it all came down to that in what way the man would react afterwards, even that he had been affected by such unpleasant thoughts, becoming weak or instable for a moment. If the man would find himself stuck in the middle of the ocean then he would be swept by the waves, even as when delusions and impulses attack him from many directions. The man would however never be foolish enough to presume that he controls the ocean, like by gazing upon tiny fraction in front of himself and splashing the sea-water with his hands. Even for all such effort the sea-water would return to its original form, being part of the ocean in whole, and the ocean would resume its natural course, like it has always done. It does thereby no matter whether the man will attempt to think positive thoughts against the aggressive thoughts that are haunting him, because it does not change the evil nature of the mind, and there will always appear some new delusions instead. It should thereby be shunned the mind for being an irredeemable liar, where it can never be convinced or satisfied of anything, regardless what can be done on one’s behalf. So it should not be struggled against thoughts that one already discerns to be selfish and false, but it should rather be convinced oneself to cease give the mind further attention.

The man should not attempt to change or improve things which are already wrong in their basis, like different issues within the same foolish topic, and this or that in the bearing of insolent people. It should never have been travelled to that location, from the outset, nor had an association with false persons. For it will only appeal to the worst side in oneself, creating too much awareness about evil possibilities, and leads to further problems. It should be renounced all the wrongs things from one’s life, and gotten rid of them from the outset. The man should not care about the mind and its needless problems, nor what is the sole responsibility of other people, especially their choice in being false and selfish. It should be shown complete indifferent toward such matters, where it is from henceforth not wasted any time upon that in considering it, speaking and participating in it at all. It is both refused to give attention to such things and not shown any reaction at all, until one will no longer be aware about such evil possibilities, like they do not even exist. It should be continued to reject wrong things on each day, until it becomes a habit to us, so it is like the past has fallen into complete mist, and all the bad things are now forgotten. It does both reach to the adversity that we have suffered from other people, and our own misdoings, what kind if ignorance had lead to improper expression and mistakes in the past.

Sometimes the matter is not about that in discovering a right answer to our selfish problems, but it should rather be asked why we do ever bother to make it as our concern. It is not like one does need to repeat the same answer again and again, since such an effort involves needless reactions. It does digress outside the original purpose, why one does feel like some issues are wrong in their nature and does not care about them. For it is only sufficient to know precisely that much which is required to reject the wrong things, where it is ceased to give it further attention and not participated anymore in it.  But one does not need to travel beyond it, by speaking and reacting too much about the matter, like when it is criticized other people too much or what practice is deemed to be wrong. For an example then the man can hate gossip and slander that is generally found in newspapers. But it would be a foolish thing if that same man would buy such newspaper, only so that he can notice something blameworthy and then criticize the paper in question. For that by doing so the man is actually sponsoring the newspaper and its selfish policy, so the newspapers will be able to come up with more gossip and slander in the future. It is exactly the same thing with the mind, what is happening from within the man. The man should not have an initiative in thinking about selfish problems, and then next begin to count these or those answers against it, since it is otherwise encouraged the mind further. But the man would have been better off if he had never thought about such things in the first place, since it would thereby be both avoided the problem and its reaction. The man could just as well have continued to move on with his life, by focusing upon the things which he had been practicing up till now, before he stopped and began to think.

4.3: Time in general

When it is chosen one thing then is thereby rejected other things at the same time. When it is had an attention at one thing then is thereby neglected other thing at the same time. When it is spent time upon one thing then is it is thereby not invested upon other things. If there is attempted to choose everything at the same time then is thereby rejected everything. And if it is attempted to reject everything at the same time then is thereby not chosen anything. When one attempts to do everything at the same time then one will be unable to concentrate upon each and every issue, so it is thereby derived no success from it. The man should dedicate his time and effort upon few factors, the ones which he is best at, so that he will obtain complete knowledge of it, becoming a specialist or expert in each one. But the man should not distribute his time and effort upon too many factors at the same time, because it will otherwise make each one too shallow and undeveloped. It would not make any sense if everyone would be mediocre in everything, sharing the same opinions and capable of the same things, since that one such person would only be enough. It is thereby preferable that each man can be strong in some factors but weak in others, because so many people can support one another, and fill in that what each one is lacking in. And a similar thing can apply about that what each man is interested in above other things, where his heart does belong to, what he does find himself in, and enjoys what most. The man should not allow other people to drag him into pursuits that only belong to their interest, and which these people could just as well practice without his involvement. For the man may be present in his body, but is totally absent in his heart and spirit.

It should not only be looked to the beginning of a choice, and what will happen during the act itself. But it should be considered the path in whole, what will happen after the act and how it will affect oneself, so the latter part will involve some unforeseen consequences. The selfish path might seem to offer a profit in the beginning, but later on the same path there will be repercussions, far worse than that profit and leading to even more loss. The honest path does on the contrary forgo a dishonest gain in the beginning, but later on the path it will be obtained a better reward for free, even that it was never hoped or asked for. The honest path might seem to be hard and long, while the selfish path is easy and short, but the honest path is still the same safe and leads to the final destination. The selfish path does never lead anywhere, but the man will be forced to turn back to square one. And more time can be wasted upon many short paths that do never work, rather than upon single reliable path, like when selfish people do not bother to have honest profession, but they are constantly coming up with short-sighted schemes for quick gain. It can also happen that the selfish path is short and leads sooner to the final destination. But upon arriving there the man becomes stuck upon some needless problem, which delays him even more than the person which managed to get there through honest means. And even that the selfish man does get to the final destination then he does still fail to get what he had wanted, because he sought for the wrong things at the wrong time and place.

If the man is determined and competent with the challenges today then he will also be so tomorrow, because it is something which the man does already feel and sense from within. But if the man is lazy and negligent with his current affairs then he will also be so in the future, since his internal condition is still unchanged, regardless of the environment around him. It is not a different circumstances and time which is supposed to change the man, before he can finally become industrious and devoted to the tasks ahead. For it is something which can only happen within the man himself, and then it will become a part of his heart, so that he would either way have done so, whatever that place might be. It is not like the man can neglect domestic works on this day and then promise to do it tomorrow, because that kind of excuse will also made the next day, and so forth. A similar thing applies when the man does not bother to change himself to the better, but he does spend most of his time upon idleness, pleasures, and entertainments, so it has already been wasted the entire day and not done anything constructive with his life. For it can happen that the man does come up with excuses during the end of the day, and promises many things, because the man is afraid that there will be repercussion of his dissolute living, or has guilt over the matter. It is however never upheld such promises the next day, but it is made another excuse when it is about to end, when it does no longer matter in the situation. For there is no tomorrow, but it is only this present day which truly counts. A vow should be made in the beginning of the day, before it can be participated in its challenges, but never after it has been failed to attend to them or it is already over.

The time does consist of past, present, and future. But it can still only be experienced the present time, one moment and one day at a time, until the next one will appear in the line. The past was once the present time when it did originally happen. The future is determined by the present time, and the future will become the present time when it does finally happen. The past is the prelude to the present time, while the future is the consequences of the present time. However the present time is both the beginning and the means of all things, the source of all other things, making it prone to changes, deciding what can next take place. It is not like the man can focus upon the past and the present at the same time, present and the future, or the past and the future. It is because the past and the future do not really exist, not in the same way as the present time, as if it could function alongside each other. It does involve illusions which do only take place in the mind, because it is thought about the past and the future, but it is still not the actual past and the future. It should be looked upon the concept of time in the same way as when it is read a story. For it is only taken one page at a time, until it has been read the whole story. The man does not need to turn the pages back to the beginning, even that he has already understood that place, but he should rather continue with the story, at the page he is now at. And the man does not need to turn the pages to the ending, while he is still in the middle of the story, since the man does first need to understand the course of events prior to it. The man would otherwise not be prepared for the ending, the context between the past and the present, why it had come down to that encounter, and why the characters acted in the way they did. Nothing did ever happen by some chance, and in what way the men behaved, but everything had its prelude, beginning, execution, and consequences. It is the same thing with the reality, when it comes to explain our own motives and choices at that time.

The mind can create all kinds of memories and imaginations about the future, so the man will neglect the present time and its needs, while he is struggling against mere illusions. The man can experience memories about persons that have been met with during his lifetime, but the person in his mind is not some kind of accurate reflection of the real person. The mind can create illusions which might at first look similar to the real person in the outward appearance, but everything else is different in regard to the soul underneath. It is like the mind can impersonate someone one knows, or control illusions that have the same look. But the mind does otherwise continue to behave like a wicked person, constantly interrogating us, attacking and accusing us of everything, and trying to exploit our guilt. This is why it should be looked beyond the outward appearance, and acknowledged that it is not the same person, since it would never have spoken and behaved in such way. And even that these illusions might look like the person did in the past then it is still a lie, because that person has changed and looks different in the present time. It is not like two versions of the person can exist at the same time, one in the reality and one in our mind, as if we would need to care for them both or please them both. For the living and palpable person is the real one, while the one in our mind is merely an impostor, seeking to waste our time. Even that we speak well to the illusionary person then it does still not have any bearing upon the real person, since it cannot be done a good deed to something which is not alive. We should thereby speak well to the real person and treat it in a decent way, during the actual encounter, but there does not exit anything in between.

Every memory and imagination is always irrelevant to this present moment, what kind of circumstances the man is now experiencing, and what kind of choices need to be given attention. Every memory is always false in whole, and even that it involves half-truths mixed with lies. It does correspond to special effects in the film industry, unless it happens impalpably in one’s mind. The mind can imitate after the appearance and voices of other people, and create imagined scenery, similar to the one which was experienced in the past. But it is still like there is always some issue missing, like when one part of the face is exaggerated and unlike the real person, or when it does not involve an accurate age or body proportions. It can even be experienced memories which involve a different vantage point, like it is seen through the eyes of someone else, but not from the location where one was stationed at. It is absurd because one is only bound to one body and place at a time, but one cannot be at many places at the same time, or look at something through many eyes. A memory about the past does never stand alone by itself, but there does always follow an improper assumption, which is somehow meant to affect the man’s condition to the worse. It can involve self-accusation, self-pity, self-indulgence, or fear about possible repercussions. Imaginations about the future can be accompanied by fears of making mistakes, in feeling helpless and unable to adapt to the challenges ahead. It should thereby not only be rejected memories and imaginations, but also the assumptions and reactions that follow. A similar thing applies about dreams, visions, and hallucinations, because such things could not have been prevented at that time, and one did not possess any choice about it. But it should always be rejected the interpretations, which seek to create superstition about something. For an example then a belief in predetermined fate works against free will, and it is made a decisions solely because of signs and psychical symptoms, as if the man was afraid of his shadow and every incidental things. It does not involve any genuine conviction of that what is deemed right or wrong, but it is allowed everything to be determined by superficial and whimsical issues.

The mind does tend to take one passing moment out of context with the event in whole, so it is either attacked the man or flattered him, undermined virtues or encouraged corruption. For an example then the man can blame himself more than he deserves, or he can seek to self-justify himself and blame other people, so it is either done too much or too little. It is not like anyone forced the man to become selfish, or controlled his selfish choices, but the man did everything in a free will, according to his attitude in the long run. It cannot be blamed outside factors for causing the man’s failure in the past, as if everything had turned out well if one issued had changed, or turned out in a different way. For the man was already selfish from within, full of selfish desires and avarice for dishonest gain, so that he would not have acted in different way, at least in the greater matters. A selfish person would not have acted in a different way, even that all other people had been different, and even that the incident had happened in a different environment. For that a selfish person does only consider the selfish possibilities of the mind, what kind of profit and pleasure has been coveted after, at the expense of other people. It is thereby failed to look outside the box, in considering alternate options, in looking for answers upon another basis, in doing the goodness for its own sake, for free. A wrongdoing and excuses is originated from the same source, for the man does listen to the mind before he commits misdeed, and then again afterwards, when it comes to have self-pity. It should not be dwelt upon that what could or should rather have happened in the past, because the mind will always continue to tempt the man with selfish thoughts, in the present time. The man will continue to repeat the same mistakes while he does listen to the mind. But if he avoids wrongdoing then he will also avoid excuses, and the other way around.

Every man can find himself in incidents which he considers to be a bad experience, both during the incident and afterwards when memories remind the man about it. And every man can at some point submit to temptations, involving himself in vices and weaknesses, which the man can call bad habits or flaws that are supposed to make him imperfect. Temptations are originated from the mind, and the man’s compliance in his selfishness, but it should not be blamed the past for it, as if the past had forced the man to do it. It did never involve any necessity or difficult circumstances at that time, but the man made that choice based upon his unbelief, whims, loose habits, or idleness. For it can happen that the man tries to overcome his own selfishness, and cease his bad habits, but then the mind will remind the man about all the bad incidents from the past, as some kind of explanations or excuse why the man had originally yielded to such vices. It should however be taken into consideration that the mind is not coming up with real answers to the question, whether such vices have a rightful claim or not, when it comes to approach the matter through reason and moral perspective. But the mind does merely come up with indirect and irrelevant reasons, appealing to the man’s impulses and bitterness. A similar thing applies about the man’s fears of repeating something similar to a bad experience, when he notices specific people or objects or environment that remind him of the past, which had once caused him some kind of pain, shame, loss, or failure. For it does not really rationalize why the man should be afraid to begin with, what in the environment is supposed to threaten his life, involve danger, or make him helpless. It is not like the circumstances have already obtained conclusion, but the man is still able to observe the environment and respond, make a choice and overcome his own fears, before adapting.

The human race has always possessed the same sense organs and intellects far back in time, when it comes to observe the environment, analyze information, and handle various objects. For the recent centuries the possibilities have increased, especially in regard to technology, which does help the man to search for more things and in doing so more precisely. But even that everything can change around the man then he is still bound to the same soul and physical body, what can be experienced from within and influences his decisions. The modern man can learn about all kind of things which other people have discovered and invented, but is another thing whether he does possess such creativity in his own life. It is not like the modern man is in position to become arrogant and boastful, because his forefathers would not have done any worse if they had experienced similar possibilities. It can be mentioned the following contradiction between education and presumptions. For that an uneducated man can come up with foolish ideas which no person considers to be credible. But if that same man would educate himself and later come up with the same foolish idea; then it might seem to be credible in the eyes of other people. It might seem like that education is supporting the foolish idea, like the man had discovered it afterwards, but that idea was originally in no connection with the education in question. It should be looked upon this in context with the mind and what belongs to it, namely selfish desires, delusions, and impulses. For the mind can tempt all men, whether they are educated or not, so the same false and deceitful ideas would either way been experienced. Education does not change the human nature, the activity from within the man, so it is not like the man has obtained a new soul and body, or that he is always correct.

A fiction is nothing more than an entertaining lie, where the characters and the course of events did of course never happen in the reality, the incredible things said and done. And since that all fiction is a lie then it makes all memories about a fiction also a lie. All truthful knowledge and wisdom is originated from the divinity, in the heart and spirit of the people that were deemed wise in the past, and which the wise sayings are ascribed to. The mind can come up with incomplete memories about such wisdom, but it does still not mean that the wise people had discovered it in their mind, by being vain and selfish. The man can experience contemplations which encourage him to remember a specific knowledge, something which he has read about or been taught by other people. It can involve subjective fields like fiction, psychology, philosophy, worldly lifestyle, and fashion. It can also be included ideology and theories, which are currently believed in by the world. It can thereby happen that the man attempts to remember such things, how it did sound again, but the man is only able to remember part of it, or he fails to grasp the context. It then happens all of a sudden that another thought appear to the man, which manages to remember everything in precise details, just like what he had heard at that time. It might thereby seem like that memory is correct, the same thing as a truth and accurate recollection of the past. It should however be taken into consideration the knowledge in question was originated from the mind of other people, but not from the human spirit.  It is thereby a fact that this knowledge has been presented to the world, but it does still not necessarily mean that the same knowledge is a truth, regarding its actual content. It can be known that a liar comes up with a false statement, but the lie itself is not a fact.

It should be looked upon this in context with the education of the world, for that a scholar can present an idea to the society and attempt to self-justify its claims, until the society has accepted that same idea and it becomes the norm, so that all people know about it. The mind can namely produce forth a memory in other people, about the very same idea which the mind had originally invented, except that it happened inside another person. The human people tend to convince each other about their own delusions, and they receive honour from each other, even that all such things are transient and a mere vanity. It is not like the whole human race should restrict itself in advance, because that a person somewhere else in the world received an idea, in the most effortless way during idleness. The individual should know it with himself whether a specific opinion is truthful or false, made through honest or selfish reasons, whether it can actually lead to benefits in his life or not. It is because the individual cannot escape from the voice of the divinity, which testified about the value of each choice, and reveals the true intentions of his heart. It is thereby a fact that the man is unable to get the better of the divinity, by coming up with a better argument or system, when he is all alone by himself and needs to experience it from within. However many men tend to disregard the transparent truth about their internal condition, which is afflicted by self-constraint, torment, chaos, and maladies. The men do instead seek to convince everyone else about their stupid and selfish opinions, as if such things could make them happy and contented, free and at peace.

5. Reason

5.1: Faith in the intuition

The man must first identify the voice of the intuition, before he can be able to heed its truth. The truth is always originated from the same source, within each individual, so it is imperative that the man can build his life upon that foundation, which is already pure and perfect. When the intuition speaks to the man then it does not manifest itself in any thoughts, nor does it involve some kind of supernatural voice, as if another person was speaking. But the voice of the intuition is manifested in a silent perception, which can be felt and sensed. It cannot be seen any images, nor heard any sounds during the silent perception, but one is still the same able to understand its meaning, somehow in one’s heart. (It can of course be experienced thoughts which do not give any sound, where it is like a soft whisper or a sentence without a voice. But it does still take place in the mind and should be rejected outright, rather than by mistaking it for a silent perception). It is like the divinity does not express itself in the same way as the human people, which need to speak with their mouth and hear its meaning with their ears. It can rather be said that the divinity is able to speak directly to one’s heart. For that no sounds are to be heard with one’s ears, but it can still be immediately felt or sensed its meaning, while the relations do last. The human people rely upon speech as the means to make themselves comprehensible to each other, so that first is it heard specific words and then next sought to understand its meaning. However the divinity does not need to rely upon speech as some kind of means or intercessor, for it can promote understanding directly into one’s heart and spirit. It is thereby like it is headed directly to the effects of the speech, without needing any speech. The divinity is invisible to the human eye, and its voice is silent to the human ear.

It can be traced oneself from the cause to the consequence, and the consequence to the cause. It can also be traced oneself from the intention to the execution, and the execution to the intention. It is exactly the same thing with the inner source, because where the intuition is there is also truth and goodness, a sense of decency and dignity. If the man discerns truth and goodness then it must surely belong to the intuition, but lies and selfishness can never belong to it, since it does otherwise not involve the intuition in the first place. This means that the man can never blame the intuition for anything that goes wrong in his life, because the intuition did never encourage the man to become weak and selfish. The man does only have himself to blame, because he presumed that he was following the divinity, even that he was listening to the lies and selfish desires of the mind. The inspiration of the intuition must be understood, heeded, and immediately acted upon. It can happen that the man really wants to follow the intuition, but he is still unwilling to do so, or does not understand its value, since it can be a hard thing for him to be selfless. This is why the man needs to confess the truth about himself, his position and intentions. The man must be sincere and frank, what he does feel about the matter, so he should only speak as much as what he does really mean in his heart, and is willing to do in the situation. The truthful answer is to be found in the man’s heart and in his mouth, namely when the man does express himself in a sincere and plainspoken way, by confessing the humble truth, regardless of that how it could affect his life in one way or another. The man is not only expressing the humble truth to the divinity, but he is also in need of hearing that truthful answer for himself, so the man can know himself and his true needs.

It is only sufficient that the truth can appear to us in a discreet way, according to the choices which stand before us from time to time, what is needed to know and do about it. It should not matter what is the outward appearance of the person which speaks the truth, whether the voice sounds powerful or charming, or if supernatural signs would happen at the same time. For such things are indeed superfluous, a mere ornament, since it does not make the truth more valid or powerful, but the humble truth will remain the same as before. It is not like the man does need to flatter the intuition, or speak directly about the intuition, while the man is neglecting to heed the truth and goodness which belongs to its voice. It will not bestow any additional advantage to the man, or make it easier for him to obey the intuition, but every matter belongs to itself and what is required to do in an objective way. It can happen that the intuition does not answer the man during his prayer, while the man is invoking the intuition directly for aid, or speaking about the things that are troubling him. For the intuition is also capable of bestowing enlightenment some time afterwards, while the man is experiencing circumstances and having relations with other people. Then something will happen which touches the man in his heart, as if he realizes something about himself and his current situation. And the circumstances can suddenly be changed, and the man can witness some strange incident, which convinced him of something, so the man will no longer have doubts or be hesitant about the matters in his life. The man can thereby express himself about specific matters during a prayer, without having any expectations of response from the intuition. Next the man can move on with his life, and he will receive enlightenment from some unexpected source, caused by the divinity.

Sometimes it is only sufficient to know the proper means, concerning that ‘how’ it should be approached or executed the matter, and then the rest will take care of itself. It can however be superfluous to know everything about the purpose and what kind of consequences will later follow, since it does not bestow any additional advantage during the execution. The soldier does not need to know the same things as the general, but it is only required that he should trust his leader, that the leader know what he is doing, and in obeying his commands. A similar thing applies with the man’s relationship with the divinity, where the question is sometimes not about that 'what' should be known but rather 'when', if it is somewhat relevant to the man's current situation. So the man does only know as much as what he is in position to accomplish, in making a good use of that information. It is not the man which controls when the intuition will bestow inspiration to him, but it is completely depended upon the initiative of the intuition, what it does on its own accord. And it is not the intuition which seeks to control the man, by forcing its own decisions upon him, but the intuition does rather appeal to his reason and willing obedience.  The intuition could be likened to a teacher and a trainer, which explains the lessons in comprehensive speech, and encourages the student to accomplish them by his own effort. It would however be a contradictory thing if the student would constantly be asking the teacher for help, but the student would never bother to listen to his replies or not act upon it. It would also be absurd if the student would constantly heckle over the teacher, by asking the teacher for help again and again, even that the teacher is trying to answer him at that moment. It is exactly the same thing when the man does invoke the divinity for aid. For the man could just as well be silent and calm, waiting with patience until the intuition will bestow a silent sense to him, and a spontaneous inspiration in his heart.

The intuition does help the man help himself, when it comes to do things through the right premises, and by looking for answers at the right place, so it will determine the rest. The intuition does understand the man and his position more than the man does so himself, and it continue to tolerate the man and give him further chances to redeem himself. The intuition does give the man a proper space and time in order to find things out with himself, so that if the man speaks of something then it is because he does really mean it in his heart, is truly willing to do so, believes in that choice and understand its value. But it is not like the man is constrained into pretending to be perfect as soon as possible, in only saying that what he thinks that the intuition does want to hear, or by forcing everything upon himself, even that the man is not ready to so and does not really understand it. The intuition does of course evaluate every choice which the man can make, but it does not mean that it is the same thing as obtrusive and meddlesome censorship. For the intuition does in gentle way encourage the man to do the right thing, and it does rebuke the man for the wrong things, even as a caring parent would treat its child. It is not like the man should be afraid of his position, stopping every time he thinks something wrong and have worries over it, as if he had given a wrong impression and needs to explain himself immediately. It would otherwise involve a relationship between a slave and a harsh master, where it is constantly feared to show a sign of weakness that could call for punishments. The man should rather continue to be free in spirit and love himself, since it is the end of the faith, concerning that what the man experiences from within.

The faith in the divinity does give the man hope and comfort in his human frailty. The relationship is meant to be founded upon good faith and mutual trust. The man is allowed to ponder and speak about the matters which dwell in his heart, when he wants to do so, without standing in fear of the consequences or that he could give a wrong impression. It is about the need in the man’s heart, in expressing himself in such way, by confessing in what kind of position he does find himself in and what he feels about it. It can happen that the man thinks about something wrong, or considers selfish possibilities. But it is still not the same thing as if the man has already made such choice, or that he will be consistent with it in the long run. For the man can always turn his attention away from it, or repent of having considering it, so he will return to the proper path. The man does not only have faith in the divinity, but the divinity does also have faith in the man, that he will do the right thing in the upcoming circumstances, when called for. The divinity does continue to love us, show us understanding, and tolerate us, even for all our human frailty. First do we become aware about the grace of the divinity toward us, and then we will become grateful enough to treat other people in the same way, even for all their mistakes and faults. For that our own weaknesses can serve a higher purpose, in reminding us about the grace of the divinity, because the divinity does love other people just as much as it does love us, and thereby should we love them as well. But our own perfection can become our own undoing, at least when we presume ourselves to be perfect, free of faults and mistakes, so it is like we are not in need of any forgiveness. For that we can forget all about our previous lot, when we had once been in a vulnerable position and in need of forgiveness, afflicted by many subjective problems and maladies. We tend to forget what other people need to go through in their own life, especially what they can experience from within, since we have already been freed from its influence. This is why we can be in need of experiencing new adversity from time to time, and weaknesses of our own, so it will make us humble again, modest and tolerant of other people.

Belief and disbelief is not only bound to religions, superstitions, signs, and miracles. For that belief is actually the very basis of the human existence, affecting everything else in the process. The man must first believe in one possibility above another, before he can begin to look for it and seek to achieve it. It is about choosing between the possibilities of the goodness or the evilness, where it is considered one thing one thing above another, chosen one thing above another, and prevented something from happening at the very outset. The man does first allow himself to be convinced by a specific argument, and then next does he believe in its claim, and continues to confirm with his subsequent actions and reactions. That belief can have a rightful claim or a not, be truthful or false, honest or dishonest, practical or impractical, be necessary or superfluous, and so forth, according to the source. Belief in the truth and the goodness does actually deliver constructive results and benefits, while belief in lies and selfishness does only lead to failure and a waste of time. The goodness is always superior to the evilness, so the man’s belief in the goodness does only confirm its true potential, and what the goodness is capable of achieving in his life. It is however not like the man’s belief makes the goodness more powerful than the evilness, or the evilness more powerful than the goodness. For the man is choosing which source will the be leader of his life, for what and whom he will live for, from now on. It can thereby happen that the man does give deceitful ideas power over his will, and he will seek to self-justify its corruption in his life. But it will only be at his own expense, in making the man weak and slavish, since he has chosen to reject his true deliverer and redeemer.

It must be believed in the truth in advance, that the truth does reach to everything and will always have a right answer to everything, be able to fix, solve, and achieve anything. It must be believed that the goodness is always right, stronger, wiser, and more powerful, so it is able to disprove any lies and selfish arguments, dispelling any doubts and fears. Lies can at most case doubt upon the truth, but lies can still the same never disprove the truth, since the truth continues to be just as valid as before, and firm upon its own basis. The truth is out there, and only needs to be discovered, even that the man does not yet know the right answer, at least in his current position, and might be troubled by something. It is the same thing about faith in the goodness and the principles it does stand for, like charity, freedom, reason, altruism, courage, humility, hope, confidence, and calmness. The man does not only believe in the right answer, but he does also believe that he will be able to accomplish it, even that he can experience all kinds of uncertainty and adversity. And the man does not only believe in the divinity, but he does also believe in that what he can accomplish through the divinity, from within himself and in the external conduct. The spiritual values are part of the man’s heart and spirit, following him to any place at any time, while the external things are outside him, and only bound to limited factors. The spiritual values apply to all factors in life, and it determines the man’s approach. For an example then the man’s legs are greater than some luxurious place to dwell at, because it is through healthy legs that the man can travel to any place in the world. The man’s hands are greater than some luxurious objects that can be touched and used, because it is through skilful hands that the man can handle any objects in the world. It is the same thing with the man’s eyes, ears, and mouth, versus the external things in this world. It does correspond to the spiritual values, affecting the man’s spiritual health and capability, what kind of determination and judgment will be shown in every matter undertaken.

The man should never stop in his path and presume that nothing has changed to the better. For the man can become bitter over unfulfilled desires, that he has not obtained some advantage which has been coveted after, competed for and preferred over other things. For that spiritual victories have happened at other places, leading to improvement in other factors, so the man has been blessed in another way than he had intended for. The man can live with specific problems while other problems are distant from his life, so he is not even aware about its existence. And some qualities are beyond the man’s reach, while other qualities are accessible to him, and only wait to be recognized and used by him. It is not like the man needs to be best in everything or own everything at the same time, even that he does only can only invest time upon few matters, and improve them further. The divinity does know the man more than he does so himself, and the divinity is in better position to know his true needs, what kind of things can appeal most to the man’s  ability. Even if the man would have been given different qualities and possessions then he would still the same not have enjoyed them, after having experienced its practice for some time. The man would have discovered that these were not the things which he was looking for, and that it did not satisfy his needs, in doing something meaningful with his life. The faith in the goodness does help the man to make the best of his situation, in improving his position further, in doing better next time, to the best of his conscience and ability. The faith makes the man able to be contented with his current lot, in knowing how to live well, by having decent and acceptable life, dignified and becoming him as a human being.

The faith in the goodness does help the man to know himself and conquer himself, freeing him from the needless cares and troubles of this world, so he can be well in his soul. A medicine does only have value if it is able to cure the man of sickness, but a medicine should never be preferred above the man’s health or be at its expense. And crutches do only have value if the man is limping, but never if the man does already have healthy legs. The faith in the goodness does only lead to truth, virtues, and benefits, so there is always something good which follows its premises, during the act itself, and even afterwards. But a misguided faith does only lead to self-deception and self-constraint, so the man experiences chaos and torment while he is doing something wrong from within. The man should not blame the faith or the goodness for his own faults, like when the man has approached the matter in a foolish way, and sought to mishandle the faith for selfish ends. The faith does help the man to constantly move on with his life, when it comes to look upon the matter at hand and maintain concentration during its practice, until the next goal. But the man should not look back and neglect the matters in front of himself, since he cannot do both things at the same time, or it cannot be shifted the concentration back and forth.

Let’s say that the man would be travelling upon a certain path, and stumble upon a specific object in the middle of it, so it might seem to be valuable in his eyes. The man should still the same not stop and return with that object, so he will forgo the latter part of the path. For the man should rather keep moving until it is arrived to the final destination, and then will be revealed the most valuable object during the journey, which the man will then obtain. And even that the man can loose a specific object or miss out of opportunities then he should still not go back and search for it, as if he were going back and forth at the same spot. For that much greater time can be spent upon such needless pursuit, in comparison to the path left ahead, which would either way have recompensed everything. It would have been more prudent if the man had just kept moving forward, until he would obtain new and better things later on the path, much better than the old ones. Or the journey would either way have made the man more experienced and mature, so he would no longer covet after the old things, nor consider them to be of any value to himself. Every hindrance is a mere distraction, irrelevant to that when the man needs to walk forward, since he would either way have achieved it without reminding himself about the hindrance. And even that the man struggles against the hindrance then he is still stationary at the same time. Or such hindrances are outside the path, to the left or the right, so it would not have made any difference if the man had gone there and removed them. It can be met with a hindrance on the middle of the path, but it does still not mean that the path itself is wrong and should not have been undertaken. It is only sufficient to overcome the hindrance, because the hindrance is the only wrong thing located on the path. And the hindrance was put there by one’s enemies, and is still not part of the right path. That to stumble upon a hindrance does not mean the end of everything, for that an adversity does happen for a short duration, while it is had one’s whole lifetime ahead to solve it.

One the main purpose of this work has been to prove that all thoughts and imaginations are delusions; always involving lies that attempt to arouse a wrong assumptions and reactions. Therefore will the man be able to discern the root of the problem, and abstain from it. It can be mentioned ideas that are centred upon avarice for profit and pleasures, obsession for material things, superstitious interpretations, ego-tones according to vices, memories, imaginations, false positivity, false conscience, religious delusions, direct voices, visions, dreams, impulses, psychical symptoms or signs affecting the man’s experience. The spiritual struggle against the mind should still not degenerate into an anti-faith, as if the man would overrate the mind in everything and see its evil influence in all things. It is not like the man should have constant attention upon the mind, fearing what kind of thoughts could appear with the time, and whether he will show wrong reactions or a sign of weakness. For if the man would act in such way then he would indirectly believe in the power of the mind above the power of the human spirit, and only neglect the latter. However if the man believes in the goodness then he will obtain indirect victory over the evilness, as if such victory comes for free even that it has been unlooked for. It is because the goodness has already overcome the evilness, in the past, present, and future, so it comes down to that whether it will be repeated all over again in the man’s life. It is only sufficient that the man will believe in the goodness, that it will be able to overcome the evilness on his behalf, and in achieving anything from within him, to the better. This is why the man should allow the human spirit to overcome the mind from within him, so he does not need to struggle directly against the mind or remind himself about it. It is rather the mind which shows a sign of weakness when it craves after the man’s attention, while the man is on the other hand not afraid what the mind can do to him.

It can happen that we consider selfish possibilities, show a sign of weakness, and even yield to temptations, at least in our heart, even that we have not spoken or done so in deeds. It does still not change anything in regard to the divine grace, for the divinity will continue to care for us and tolerate our human frailty, giving us further chance to improve ourselves. The divinity will continue to teach us what is true and just, and encourage us to do so, which has more to say about its own goodness than what we have hitherto become and done. The divinity alone can judge us, both for the right things and the wrong things. But the mind does neither possess any authority nor ability to judge us, even for all its bold words. It is thereby like we can do anything and experience anything from within, but it does still not change anything in regard to our position with the divinity, and what it feels about us. It is like the grace of the divinity is everywhere, pardoning all our frailty in advance, if we do acknowledge its leadership and truly believe that the divinity is able to redeem us. This frees us from all concerns about our own life, and what could happen to us in the end, since it is something which only the divinity can achieve, and does so on our behalf. It can thereby be said that we do first have faith in the power of the goodness, that it can achieve anything and conquer anything our life, and then next will we hold our peace. There is first faith amidst uncertainty and the next will we become confident enough, showing patience in waiting for the help to arrive, and remaining silent in the meantime. We are silent because we do not need to ask the divinity again for help, where we do not need to reconsider the issue, nor dwell further upon the matters that were troubling us. So that we are constantly moving on with our life, and allowing all thoughts to chase after us, rather than we would be chasing after them and dwelling further upon their influence.

We should become indifferent to delusions and shun their existence, in silence if possible. The inner silence is meant to be the consequence of our faith, something which we experience after the divinity has shown us grace, alongside peace and stability in our heart. But inner silence does otherwise not work alone by itself, as if we could achieve it directly, by waiting in some kind of preparatory position and straining ourselves against the mind. It can otherwise be experienced instable breathing or pressure in one’s head, since we are doing things through self-constraint and are afraid of the mind. An inner silence is unable to replace the faith in the divinity, like if it would be used silence as some kind of ‘weapon’ or method against temptations. For such struggle will become too passive, merely reacting to the initiative of the mind and gazing upon its next move. When the man seeks to save himself in a direct way then it does always prove to be selfish in its nature, even that he relies upon silence instead of explanations or self-justifications. An inner silence is something which should have an independent existence, where we are not only attempting to be silent toward delusions in order to ignore them, but we can also be silent at all other times, in only heeding the voice of the divinity and its inspiration. It is thereby confirmed the faith in the divine voice, and waited for it with patience, rather than by being self-absorbed with one’s own thoughts, desires, and whims. The inner silence is meant to be made through strong position rather than from a weak one. For that we should already be confident and at peace even before we have attempted silence, and where that silence is meant to be consistent with our determination in the long run. But it is not like we are already afraid and instable, so that we do merely attempt to hide behind the silence, since the silence cannot fulfil the same role as the divinity.

5.2: Answers to problems

Patience might at first seem to be like any other virtue, but upon closer inspection then it is like all other virtues are intertwined with it, depended upon patience before their establishment. For the man must first be patient before he can become courageous, strong, and wise, but he would otherwise give up too soon and not bother to overcome his own weaknesses. This is why patience is one of the most important values, similar to faith and hope, or sincerity and charity, since it does drive forth other values and upholds them. A patience does both apply to the attitude during a practice, and while it is waited for it in the meantime. The man can practice a specific thing for as long time as needed, in order to obtain that which has been sought for, whether to increase his own skill or to complete the task. It is not like the man needs to be stationary or idle in the meantime, while it is waited for a chance to resume that practice, during absence or while it is unavailable. For the man can maintain a silent determination, and not think further about the matter, at least while the man is unable to participate in it and nothing new is to be discovered. The man can just as well focus upon each field and task at a time, until the next one in the line, without troubling himself about the matters which are still outside his reach. There can be many challenges or problems which call for the man’s attention, but he should still the same not trouble himself about everything at the same time. For the man can put some matters on hold while he focus upon others, those closest to him or that have the most priority. And after these matters have been concluded then the man can take up the thread with the remaining ones, going from one circumstance to another. It can happen that the man does change his mind and digresses from his original conviction, even that he has been experienced completely different circumstances at that time. This means that the material is irrelevant to the case in question, casting no further light upon it, so the man should never have made any further decisions concerning it. The man should rather have kept to his original experience, conviction, and choices made at that time, until he would experience something more concerning the matter, as its expansion or aftermath.

Even amidst uncertainty and troubles then the man still continue to be patient, since that he is already confident that the truth will dispel all such things, after it has been heard. The value of patience is not only bound to that in relying upon right answers as one’s deliverance, for it can just as well be maintained silent determination for its own sake, regardless of that what kind of cares and troubles have hitherto been affecting oneself. It does sometimes not matter whether we know the right answer or not, but it is more important that we can maintain our confidence, hope, inner peace and stability in all things. It is not given further attention to problems in the meantime, but it is only had faith in the divinity, that it will bestow inner strength and benefits in its due time, when truly needed. It is not like the man does constantly need to invoke the divinity for help, by coming up with the same question or petition more than one time, in reminding the divinity about his own existence and what kind of matters stand before him. It is not like the divinity is deaf or hard of hearing, too selfish to help the man, unwilling, or incapable of it. The man would otherwise be showing indirect unbelief by invoking the divinity too often, while he does fail to show a little patience and allow that deliverance to reach himself. The man should rather be sober, patient, and silent if possible, when it comes to listen for the voice of the intuition and heeds its inspiration, dispelling all problems in the process. It all comes down to that whether the man will maintain his conviction the same as before, by being consistent with his faith in the goodness and what it does stand for, that the divinity is always the same person, still perfect and incorruptible, abiding by a principle.

Hope is not the same thing as unrealistic expectations, or wishful thinking, as if the man could determine future events, ‘how’ and ‘when’ and ‘where’ it will happen in every detail. For that hope does rather consists in the certainty that the divinity does exist, that it is willing and capable of helping us, so the divinity will always be reliable in our times of needs. It is the divinity which controls in what way it will help us, according to its own means, time, and place, so that we only need to be alert and acknowledge it when it happens. It is also believed that we will capable of doing the right thing when it is called for, where it is made good use of the opportunities that present themselves to us. But in the meantime we need to wait with patience until opportunities will become available to us. It should be carried certainty that the intuition will bestow us with proper inspiration in its due time, whether it can be called enlightenment, moral value, or inner strength. It will then be able to affect our attitude to the better, our approach and capability. It is still ultimately depended upon the intuition in bestowing such things to us, what the intuition decides to do by its own initiative, and according to its own premises. Hope is not the same thing as if we would know everything in advance, and be capable of everything, but it is something which we must experience amidst weakness and uncertainty. First it is experienced fear, then hope that we will be able to overcome it, and then finally will we become courageous. A similar principle applies with other vices and virtues, where hope is meant to be the last resort after everything else has failed. And it can still be carried hope in one’s heart, even that one seems to lack inner strength and does yet not know any definite answers, since that hope can be more about silent determination.

Needless expectations will only lead to disappointment, and even create needless bitterness. But if the man had never had such expectations then he would have avoided both disappointment and bitterness, so the man would have been better off in the first place. A similar thing can apply about improper hope and desperation, both originated from selfish desires. For the man does covet after an advantage which he is unable to obtain, and he becomes of poor spirit after having realized it, or lost that advantage later on. But it would have been better if the man had been free from all avarice and love of pleasures, so he would not have esteemed such things so much nor sought for them. The man’s concerns for his own self-preservation are irrelevant to the challenges at hand, what is required to know and execute in order to obtain victory or solution. It does correspond to a martial fight, where a person can become so afraid of that in receiving harm from the enemy that it neglects to focus upon the actual fight, in overcoming the enemy himself. This means that the person is already distracted by its own fears, where it is so self-absorbed that it neglects to observe the environment and adapt to it. The fearful person is too passive and merely on the defensive, reacting to the initiative of the enemy, so the enemy is attacking from a stronger position, and has the odds in his favour. The best defence is a good offence, because the person on the defensive finds itself in a vicious cycle, defending from one attack and encouraging another in turn. So it always revealed some weak spot instead, delayed or transferred the problem, since the cowardly man flees from one place to another, always to the same effect. This is why concern for personal safety can turn into a contradiction, causing even more harm in the long run, than if the person had been willing to fight and suffer for a higher cause. It would have been better if the person had been willing to receive any blows, while being constantly on the offensive, landing blows upon the enemy at the very same time. For the fight does work both ways, so the same principles apply to both fighters and how it will affect their performance.

The value of sincerity does correspond to charity, because it drives forth the man’s attitude, even that it is not spoken directly about sincerity during the human relations. It is like a fighting spirit or morale during warfare, where it determines everything which is done during the war, whether the soldier will continue to move on and fight. But if morale is absent then it does not matter what kind of equipment can be had, since the soldier does either way not dare to use it, or he fights poorly, far below his limits. It is the same thing with sincerity, both during solitude and human relations. For that if we are sincere toward the divinity then we will come to know ourselves, what are our real intentions or premises, why we are saying and behaving in such way, for what and whom. It can thereby happen that we are all alone by ourselves, and experiencing many things from within, but we are still able to look for answers in the right direction. For that we do confess the truth about ourselves and our position, where it is come up with the right question and truly believed in the answer which is given to us. Sincerity does also reach to the human relations, determining whether we do truly care for the person and want to share company with it, in having interest in the person and what it is doing. It is not only looked upon the person and listened to what it has to say, but we do also speak truthfully, confessing what we feel about the person or the topic in question. It is not like we only say that which we think that the person wants to hear, because it is coveted after some advantage from it, but it is rather said that what we all need to hear in our lives.

It is only sufficient to open one’s heart as it proves to be, and be willing to hear out the truth, in taking one’s time to be fully convinced, rather than by giving up too soon. It is not like a miracle will happen if the man is patient and decent for one day, but it is rather depended upon firm determination in the long run, before benefits can be reaped. Let’s say that the man would need to undergo a trial, where he is asked a simple question, what he is going to do in a certain matter. It is required that the man must tell the truth, if he is ever going to pass that test. The man might try to guess the answer, what he thinks that the other person wants to hear, or he can consider all kinds of possibilities, hoping that one of them will be right. However that man fails to realize that the test is not only bound to that moment, but it is rather about the future. Will the man be consistent with his answer, by making it come true in the future, when he needs to make that choice? The trial is not really about a ‘right’ answer, but rather whether the man does sincerely mean it, in truly believing in that possibility, and in convincing himself about the decision. The same thing applies about the man’s relationship with the divinity, where it is only important to be sincere and humble, rather than by hiding behind flatteries and empty promises. Sincerity is not about that in calculating the possible consequences of the choice, what kind of selfish profit or pleasure could be obtained, or to avoid pain and loss. For that sincerity is rather about the rightful means, when it comes to approach the matter in a proper way, and make a proper execution, according to the demands of that moment. It is really had interest in the field for its own sake, what kind of competence is required to obtain victory, while greed for personal glory, power, and wealth is irrelevant to its completion. It is more important to maintain spiritual purity, innocence, and dignity, rather than by trying to foresee the future, by dwelling upon the after-effects or incidental things.

It can happen that the man is troubled by his personal problems, and afflicted by psychical symptoms, so it is like the man cannot bear to be alone and endure attacks from the mind. The man does not know how to overcome such problems and maladies, but he does instead seek to flee from it, by occupying himself in something else to forget all about it. So the man responds to such troubles by looking for human relations, by travelling to another place, and by practicing new things. But it is not really through any sincerity, when it comes to focus upon and participate in something according to its own merit. For the man makes the external things centred upon his psychical symptoms, as if the external matters were supposed to make the symptoms vanish or delay them to another time. It is really a selfish desire, in expecting other people or material things to bestow or remove something from his soul, to arouse inner life or lessen the inner emptiness. But the man is not really noticing the actual people during the human relations, or the things within the environment, while it is being experienced in his own person. It was only sufficient that the man should have heeded the divinity and conquered the mind, when it came to make moral choices and abstain from selfish influence, until there would no longer be any problems or physical symptoms affecting him. The man would now already be healthy, happy, at peace, and contented with his life, so he could thereby experience everything in a pure way and receive it as it really is. The man should then learn to experience every circumstance for its own sake, and as its own reward, where he is really interested in other people and the industry which can be participated in, so the man can focus upon and enjoy everything while it is taking place. Therefore will the man no longer rely upon external matters in making himself feel more alive and happy, since that all such transient things are irrelevant and unable to change anything in his soul.

The man should only express himself as much as he does actually mean in his heart, and is willing to do. But it is not like the word alone are supposed to be the solution, like when it is spoken about or against impalpable issues that do only exist in the mind, while it has nothing to do about any choices in the reality, what can be done to improve or change things. It is otherwise wasted our time and effort, when it is come up with beautiful words and promises to subjective problems, only to make them go away from our life. It is not the outward form which makes the words helpful, but it is rather depended upon the spirit of its meaning, what can be understood about it and applied to one’s life. It should only be spoken about things which can be confirmed and achieved in deeds, since the words are meant to reflect facts in the reality, the real challenges that lie ahead. It is however not like the man should merely hide behind the words, their form or quantity, as if the words themselves were a ‘weapon’ or a ‘shield’ that can dispel the real things. For that nothing has changed in the situation, just like before the man came up with such words. It does not change what dwells in the man’s heart and what he is truly capable of, but it is rather determined by actual choices in the reality, inner conviction and conduct. If the man can sense what is the right thing to do then he can head directly to the practice, without any further words, since it is already transparent in the current situation. The man does not need to consider himself obligated to explain everything in advance, like by inventing these or those reasons which do either seek to self-justify or condemn the choice, before the man has actually arrived there and participated in it. It can be a superfluous thing to dwell too much upon the reasons behind a right choice, since the actual choice remains just as valid as before, only promoting benefits. It is not like the man does first need confirmation or approval from the mind, or that of other people. But it can only be sufficient that the man feels like doing it, and senses its value to himself.

The man does not need to remind himself of things which he does already practice, and he does not need an encouragement if he does already possess an inner strength. It should be invoked the divinity for help during critical times, if the man does already lack determination and sound judgment, so he does have trouble in withstanding temptations. But the man does otherwise not need to discover new answers and repeat such words to himself, since he does already experience confidence, peace, and inner stability. Sometimes the matter is not about seeking for answers to our problems, but it is rather whether it is abided by a principle, by being consistent with the same choice in the long run. It should not be sought to save the mind or convince it to cease its opposition, but the man’s spiritual health has the most priority, and that can only happen by obeying the divinity. It does correspond to that when a man does find himself in a sinking ship during a storm. For the man should first and foremost abandon the ship in order to save his own life, but the man should not sacrifice his own life in order to save the sinking ship. For the ship did only have value while it was able to carry the man aboard and keep him from the ocean, but if these conditions do no longer apply then the ship will become expendable. This is why the man does not need to rely upon the mind in order to stay alive and well, because the mind did never fulfil such purpose to begin with, but only got in the way.

It should be allowed the divinity to fight against the mind from within ourselves, but we should otherwise not struggle against the mind directly, through all kinds of words and tricks. The faith in the divinity is capable of silencing the mind, in driving it away from the man’s life, but it can never happen through the man’s own self-will and human effort. The man can just as well disregard all thoughts while he does constantly move on with his life, having always some useful goals and industry, appealing to his interest and ability. Since the mind does always lie then the man is not obligated to give attention to its words, because he does already know better than that. The man does always have a choice in ignoring everything which the mind can express itself of. But he can rather continue to practice the things which he intended to do, just like before he endured that temptation. All thoughts are insincere and self-centred in their nature. For it is not evaluated each case by its own merit and in an objective way, but it is instead implicated the matter too personally to oneself and judged everything in a biased way. It is like the mind is behind the man in a symbolic way, and pointing to things in front of him, while the mind is lying about everything, slandering other people, trying to create suspicion and paranoia. The man does not need to struggle directly against the things which the mind has been lying about, by receiving the lies into himself and restricting his capability, by attempting to discover answers to the imaginary problems or try to disprove them in some way. For it is only sufficient to know that this comes from the mind, and that thoughts are involved, so it is definitely a lie and deception, something which is already deemed to be wrong. Therefore should the man not give any attention to such delusions, and react like he had never heard them in the first place, as if the mind was only meant to be silent in all things.

If the man is positioned at the side of the truth and its goodness then he has nothing to fear, no matter what kind of temptations and tricks the mind can use against him. The man does not need to worry about that in having no definite answers for himself, for the truth does already make him free from all lies, whether he does actually know the answer or not. It should not be feared any unpleasant or abominable thoughts, but it is the greater thing to hate the lies by shunning them. So it is even renounced one’s own reactions in wanting to dwell further upon them, and it is not received them into oneself. The man must never allow his own self-interest to be at the expense of other people, where he should do nothing from vanity about his own self-importance, nor be afraid that what could happen to himself. For the man would otherwise reveal a sign of weakness, and give the mind a chance to exploit it against him, by taking up the thread where it was last left. The path over the mountain does not consist in that going alongside it, or by climbing over its rocks. The man can just as well head directly through the mountain; as if a mere illusion would be involved and could only be dispelled by faith alone. This metaphor applies to that when the man experienced problems that do only exist in the mind, for the man should renounce that problem in being a mere distraction, and his own weaknesses as well, in which such temptations have hitherto been appealing to. The man is more likely to allow the opinions of the mind to affect himself to the worse, than the opinions of other people. For the man does not only experience words in his mind, but there are also fears and impulses at the same time, as if it could grab the man’s body. The man must cease to believe the lies that such temptations are bound to his sub-consciousness, reflecting some hidden or deeper attitude. The man is not really struggling against himself, or trying to convince himself of ceasing to produce new delusions, since such process is originated from the mind and would have happened either way. This is why the man does not need to prove anything before himself, before such delusions can go away from his life, but it was only required to outlast them in the long run.

The evilness should be hated for its own sake, more than the man’s concerns for his own self-preservation, so the man must even be willing to suffer and die for the right cause. It should be obeyed the divinity in an unconditional way, and rejected all temptations in an unconditional way, regardless of that how it could seem to affect the man’s life. That to hate the mind does not consist in that of being angry and hurl insults at it, but it is rather about withstanding as many delusions as possible with full self-control. It is thereby hated the mind in deeds, while words can be superfluous and needless in the situation. It should be acknowledged that the mind is the only one tempting and attacking the man from within, but it does not concern anybody else, which the mind can attempt to slander in his eyes. The mind is the original tempter, the original liar, and the original enemy to the man, but the man should not blame other people for faults which belong to the mind. For the mind is wicked and does deliberately persecute innocent people, while people can commit mistakes unintentionally and through ignorance, not having known any better. It should be acknowledged how insane and disgusting the evilness is, what does happen at the final destination, after the man has corrupted everything in his life. But it should not be considered the evilness to be harmless and funny at the beginning, while the man is innocent and has still not gone over there, to the spiritual place of spite and avarice. The evilness does only condemn itself, when its falsity and hypocrisy has been revealed, since it was in no position to accuse other people or punish them for their faults.

The man’s struggle against subjective problems could be likened to a quagmire, especially when the man is trying to save himself from it, since it proves to be selfish in its nature. The man will sink the more down as the struggle more against the selfish problem, relying upon selfish arguments and tricks, and hiding behind transient and useless things. It would have been better if the man had avoided all such needless struggle from the outset, by simply passing by such hindrance, and not concern himself further about it. And the man should have acknowledged the obvious truth in the situation, that the divinity is the only true refuge and able to deliver the man from any problem. It is not like the mind is an invincible adversary which will never go away, no matter what the man can say to it, since there do always appear new delusions with the time. The mind can be just like any other person, foolish and talkative, unless that it does happen from within the man. The mind is capable of sending thoughts and imaginations to the man, rather than the man would hear the speech of other people, or read their writings. A notable difference consists in that the mind can follow the man from within, so the man can be unable to separate himself from its annoyance, by travelling to a different place. The man should avoid all needless expectations, like he can have the final word for once and for all, so the mind will from henceforth leave him alone and speak no more lies. It is only sufficient to endure one delusion at a time, and adversity belonging to each day, until the next one, so it should be evaluated the spiritual struggle in the long run. Everything will be made possible to the man so long as he continues to believe in the divinity, that it can always be victorious over the mind, no matter what kind of situation is involved.

The mind is full of weaknesses and it can only rely upon the weaknesses of other men, so it has more to do about the ignorance of the human race than any real strength of the mind. It could be likened the mind to a worthless man, foolish and incompetent, so he does rely upon lies and deceptions in order to seem something else in the eyes of other people. And many tyrants are not really powerful from within, and what they are able to achieve by their own effort, but they rely upon other people to do everything for them. And such tyrants are praised and served by slaves, which are too stupid and cowardly to act otherwise. The man should cease to live in the self-deception that he experiences adversity because of his own faults, when the mind haunts the man with aggressive thoughts. It can rather be said that such temptations are caused by the mind’s own wicked nature, even as when a malicious person plots against innocent people and seeks to destroy them. It has nothing to do about the man’s current attitude, and what he has hitherto done with his life, since the mind would either way have persecuted him all the same. The mind does totally disregard the truth in the situation, even that the man proves to be blameless on his behalf, and even that he can come up with a correct reply. For the mind will then lie about something else, or hammer the same temptations again and again, hoping that the man will loose patience and try to defend himself through frail means. The man should first and foremost change his approach, so that he will cease to be so credulous, cease to give credit to delusions, and no longer receive them into his temper.

5.3: Human intellects

Realism is about acknowledging that the same natural laws apply to all men, regardless of that what kind of person is involved, where it is originated from, or what its current position is. The same approach and the same choice will lead to the same results, if it does fulfil corresponding conditions, at least in the greater matters, even for difference in minor details. If a specific approach had hitherto failed then it will also do so in the future, no matter what person does undertake it, or how often it can be repeated all over again. It should be come to terms to what is true and right in general, where the man’s choices will affect his person to the better or worse. But his personal involvement does not affect the choice in the same way, as if a good person could transform a bad choice into a good one. The problem does not consist in that how the external matters should have been different, if other people had acted in a different way, or if the events had turned out differently. It is not like the man’s foolish and wrong opinion can be turned into a wise and proper one, if everything else will change in the reality, except the man himself.

Broadmindedness is about observing the same challenge from all possible sides, before it can finally be deemed which approach is the best one, or most likely to succeed. It should not be come up with the same repetitive approach, which can be deemed too simple and straightforward, since it is not bothered to wait and seek for more intelligent means. A different approach can lead to exactly the same outcome as what defines the solution, so that a solution can be found at another place and belong to a different basis. The best approach is not the one which involves the least time and effort, as what indifferent and lazy men tend to presume. But the best approach should require as much time and effort as needed, both when it comes to search diligently for it and apply it in practice. Narrow-mindedness would correspond to that if the man would lay himself flat on the ground, and then he would presume that all the objects on the ground are too big and difficult. Or the man could take a small object up from the ground, and pull it too near his eyes, so the man will only see blackness, even as when he does close his eyes. It is not the external matters which are too difficult or impossible, but the man does only have himself to blame, since he has approached everything in a selfish, presumptuous, and lazy way.

It should be kept oneself to the main goal, what is wanted to contribute to, what kind of outcome is sought for, or what is supposed to happen after the outcome, affecting something else. This does define the essence of the solution, while all problems are called so because they contradict to the solution, either preventing it or leading to some kind of digression. The hindrance should never have more priority than the path or the final destination, nor should a remedy to a problem overshadow the original goals or replace them. For an example then the man can undertake a specific assignment or a goal, so that he must complete it in an efficient way if he is ever going to resume in the school, or be graduated. That defines the solution, to complete the test so the man can continue his training, or so that he can become a better student, more prepared for the real challenges in life. But the man can always rely upon different means in order to complete the goal, like when it come decide the subject matter and the approach, what kind of people and information he does consult with, what kind of electrical devices can be used, and so forth. The man can however be stuck upon improper topic, rely upon wrong information, or his computer can malfunction, so it becomes a problem to him and delays him in some way. It does still not mean that the man should prefer such problem above the solution in sight, but the man can just as well change the subject matter, look for information elsewhere, and use another computer instead, so the goals can be completed in the end. Therefore can the available means differ, but the man is still able to resume in the school, or be graduated. It is exactly the same thing with every challenges and problems in our life, where it is all about the available means, so it is like many paths can lead to the same destination.

Judgment is about a good sense, in discerning what is morally right or wrong, in noticing the difference between the opposing values, or what separate them from each other. It is not like the man does first need to commit a mistake and then only know better afterwards, for that judgment makes him capable of discerning its value from the very outset. The man does not need to trouble himself about clever arguments, which might at first seem to be logical and convincing, but are still the same contradicting truth and justice. For it is only sufficient to know whether an argument is originated from the human spirit or the mind, and whether it appeals to the man’s sense of decency or selfishness. It can then be chosen or rejected the matter, regardless of its beginning or the means involved. It is thereby like the wise man approaches the matter in completely the opposite way, unlike most people which tend to trouble themselves about the logical structure of arguments. It is known that the speaker is clever and crafty, so his arguments do also sound so. But it is also known that the speaker is a false and selfish person, so that kind of purpose dwells behind his arguments, to deceive and manipulate the hearers for his own selfish ends. If the man is able to overcome the mind then he will also be able to overcome selfish people, because these people listen to the mind and rely upon the same means. A judgment is not something which the man obtains through mere words, like if it would only be enough to agree with the right things or disagree with all the wrong things. For the man must make a moral choice, be consistent with his conviction and confirm it in his deeds. It does both involve pursuit for virtue and avoidance of errors, not only in regard to the external behaviour, but it does also apply to the attitude or the intentions. If the man does follow the divinity then he will be persecuted by the mind, because it is always pleased one source at the expense of the other, and promoted its ways.

Wisdom does deal with the human nature, what does motivate the man from within and how it can be discerned in his bearings, so it can be known why he does speak and behave in a specific way. Intelligence is more about the physical world, when it comes to know material things and develop more efficient methods, to obtain success in pursuits. Wisdom does thereby apply to living beings and their spiritual capability, while intelligence applies to objects and their properties, which the living beings can use in this world. Intelligence can help the man obtain success in specific pursuits, but wisdom does determine the premises behind it, whether the man should have pursued for it in the first place, and what is the purpose with all of this, what that pursuit is supposed to bestow to the man. And it is not enough to develop more efficient methods to obtain success, but the man must also make good use of that success afterwards, and know how to maintain it with moderation. For an example then warfare can involve sophisticated technology and equipment, and the soldiers can show much bravery and obtain victories through intelligent tactics. But the actual war can be completely lacking in wisdom, why it was waged in the first place, since that ignorant people can go to war because of trivial matters and petty gain. And the people can also behave in a foolish way after it has been obtained a victory, like when it is treated the vanquished with arrogance and blamed him for everything. It is thereby like the warfare is highly advanced, while the actual people remain primitive in their soul, since they do not understand why they are actually doing such things. However if the people had shown wisdom then there would not have been any war nor unfair demands afterwards, and it would have made the sophisticated armies needless. Intelligence is not the same thing as wisdom, and education is not the same thing as judgment. The man can educate himself in specific fields, but it is still no excuse for him to become arrogant, as if he had become expert about any matters in the world. For that his education does not reach to spiritual matters, concerning human nature and morality.

Logic does indeed apply about the physical world and properties of material things. But it is still not the same thing as truth and wisdom, concerning the human motivation. For that a person can speak and behave in a specific way, but other people can misunderstand the reasons behind it, even that the person might seem to give such an impression. It is because the person is sincere and innocent in its intentions, but it has spoken or done something at an improper timing, or at least in the eyes of other people. It was however a mere coincidence, an incidental thing, or a circumstantial evidence, because the person did not know that the idea in its mind was somehow improper in the situation. The mind did of course tempt the person, by deliberately coming up with an improper suggestion, but the person did never have any bad intentions while speaking its mind. This is the fundamental problem about logic, concerning the human motivation, because the mind can frame innocent persons, so the honest act will seem to have dubious reasons. It can also be mentioned when criminals seek to frame innocent persons for their own crimes, by manipulating evidences in the environment in order create a false impression. It might thereby seem like the innocent person had committed the criminal act, but it did still the same never happen in that way. A superficial logic is easily deceived, while the truth is able to reveal everything, who is the real criminal and what he had done. For it can be planted evidences which are supposed to happen before and after a crime, as if the framed person would have touched such things and it had lead to some reaction. But the framed person was not actually present at the scene, and it did not possess the will to commit a crime, so it does thereby contradict to the forged evidences. Therefore must be discerned the difference between that what did really happen, and what was made to look like what happened, and what person was in position to do such things.

It should be looked upon this in context with the mind and its influence, which does manifest itself in selfish desires, delusions, impulses, and psychical symptoms. It is not like these temptations happened because of some external incidents, or what the man had done prior to it, even that the timing might seem to give such an impression or a logical context. The temptations would have happened either way, and it has nothing to do about the man himself, what kind of person the mind decided to tempt and oppose in that way. For that words do not come out from nothing, but it must always be spoken by a person. Therefore does the man experience selfish arguments in his mind, because the mind does possess the deliberate will to tempt him, and the mind proves to be selfish in its nature. The man does still have a choice what is decided to do after he has been tempted, whether he will show allegiance to the divinity or the mind, truth or lies, human decency or selfishness. Craftiness is mostly bound to enmity between selfish people, where it is sought to discover weaknesses in the enemy and exploit it against him, while hiding one’s own weaknesses. The man does first become selfish, and then afterwards does he rely upon craftiness and deception in order to obtain success in his selfish pursuits, at the expense of someone else. Craftiness is always intertwined with false dealings and corruption, so that nothing good will ever come out from it. The virtuous man would never have participated in selfish pursuits, nor relied upon evil means to get ahead in the world. But the virtuous man should rather rely upon wisdom in order to overcome the craftiness of the mind, and the craftiness of evil men that are doing the will of the mind. The divinity does not attack our weaknesses, but the divinity could very well overcome our greatest strength in a straightforward way, if the divinity would choose to do so. The mind does attack our weakness because it is cowardly and weak. The divinity is however so noble in itself that it would have allowed us to fight from a stronger position (or upon equal terms), but the divinity would still the same have overcome us in its weakness.

Before the man educates himself then he must carefully consider square one, what kind of fields he does have interest in above others, and what he is capable of enduring in the long run. But the man should never neglect square one and then afterwards change his mind, while he is still in the middle of a specific field which he has lost interest in or is unable to finish. For that such process would otherwise continue to repeat itself, where the man does always begin a new undertaking before he has even completed the previous one. The man must first participate in the specific fields and experiment with them, before he can discover which one appeals to him what most, and which is he is really good at. But it is not like the man can decide such matters during idleness, since that no enlightenment will appear while the man is doing nothing at all, and while no material is available. All cheating proves to be short-sighted in its nature, and counterproductive, because the man will remain just as unaltered in his capability, foolish and incompetent. The man can perhaps get good grades in school and be graduated from it, but he will still be unfit for the real challenges, the profession which the school had been preparing him for. For the assignments and tests were meant to increase the man’s understanding and skill, leading to his personal improvement, but good grades were never meant to be an end in itself.

There is nothing shameful about that when the man is stuck upon a specific assignment, when he is unable to understand and solve the lessons, so that he is in need of help. For that kind of ignorance and incompetence was already present in the man, but he was now finally realizing it, like when hidden objects in darkness are revealed by the light. This makes the man aware about the things which he does still lack and needs to be improved, but he would otherwise never have known about it if he had avoided the challenge. The man must know how to handle defeats, and make a good use of them, because the man can learn something from it and do better next time in corresponding situation. The man must first understand his own weaknesses before he can overcome them, and he must first change his manner of approach if he is going to avoid a similar defeat.  It is not like the man should constantly repeat the same straightforward approach, by using the same trick again and again, as what has applied with all the easy challenges up till this point. The man does on the contrary need new challenges, and more difficult opponents, if the man is ever going to increase his own understanding and skill. The man should never boast about easy victories over easy opponents, which has more to say about their stupidity and incompetence than the actual merit of the victor. It would otherwise make the man stagnant, where he does never reconsider his own tactics in a game, what he does need to change in order to adapt to the enemy and counter his moves. It can be said that victories do only confirm that what the man does already know, and has learned from his previous defeats, but he would otherwise never have realized his true potential.

It is always best to study with moderation, where it spent a specific time upon reading the material and undertake assignments until one will become tired and bored. And then it can be spent some time upon a hobby in between, so it can lift up one’s spirit and make one willing to continue with the study. It is thereby like many small contributions will lead to one great outcome, where there is a balance between work and fun, so that one does have fun in order to refresh oneself and to make the work easier to endure. It should however not be overworked oneself, and spent too much time upon work alone, since that one can be present in the body but one’s heart and spirit is absent. For that one will be already tired and bored, distracted or unable to maintain any focus for long, so it is like the reading material makes no impression, and does not arouse any response in oneself. And it is not like one can go hastily over the reading material, as if it would be spent a shallow time and effort upon each content, so that one will either way not remember it. It is much better to divide the reading material into many parts, so it will be taken one part at a time until the next one, and it is not troubled oneself about anything outside it. The man does not need to trouble himself about many fields at the same time, because he will otherwise neglect each and every matter, when he does actually need to focus upon its demands And the man does not need to think about these fields in the meantime, while the reading material and assignments are unavailable to him. For man will otherwise waste his energy upon needless worries and imaginations, which will make the man already tired in his soul even before undertaking the challenges. The man should only give attention to such matters if he is in position to do something about it, whether to read the material or participate in the lessons, by noticing facts and adapting to them.

The man can become stuck upon a specific field or assignment, because the material can seem too outlandish in his eyes, with its technical words, lifeless formalities, and longwinded descriptions. It should first be concentrated upon other fields and challenges, which the man is able to solve and keep the schedule in. And then finally can be used the remaining time upon the most difficult challenge, which is still beyond the man’s understanding and capability. It can still happen that the man is unable to make any progress in that particular field, like when the man is good in humanities but altogether bad in natural sciences. For it is like nothing is able to appeal to the man, and nothing is aroused in him, so the man is unable to keep the thread or it is like he is staring at a blank wall. It can thereby be reasonable to sacrifice that field and willingly resign from it, so the man will be able to keep schedule with all other fields, which are still within his reach in completing. The man would otherwise allow that impossible field drag down other fields with it, because he has invested too much time upon it, which could have been spent upon the other ones and improved them further. When it comes to read a specific material then the man does not need to focus upon every detail, as if he would be able to remember everything at the same time. It should rather be had a good overview and separated the main issues from the minor ones. The man should only emphasis upon the parts which seem to involve some kind of analysis, context, and assumptions, in getting right to the point and what is common with the content. It can be deliberately disregarded all the pointless and boring parts, which the man would either way never have remembered. It is instead spent twice as much time upon the important parts, because the man does only emphasis upon half the material and is more likely to remember it. Such gamble does tend to work in humanities, and if the exam allows the student to choose from the available questions, so that he only needs to answer about half of them.

It can be an absurd thing when the man does have worries over an exam, by checking upon these or those pages a few minutes before the exam does begin. For that if the man has hitherto not understood the reading material then he will also not do so in few minutes. And the man does not know it in advance which places the teacher will refer to, what kind of questions will be on the exam and what is required to know about it. The man should acknowledge that he does not possess any control of such things, that they are beyond his reach, but the only thing required is to make his best possible effort. For the man can just as well remain calm, silent, and at peace, in the meantime and during the exam, so he will be focused enough and capable of working to his fullest potential. Therefore will the man be sober from within, maintaining equanimity in all things, rather than by being self-absorbed, distracted by worries and impulsiveness. It is about making the best of the present moment, when the man is at the scene in his own person, but he would otherwise neglect everything while thinking too far ahead, about the future. If the man does already pretend to know everything then he will never be able to learn anything new at the same time. And a similar thing applies when the man does only teach old knowledge to other people, which himself or other men have discovered in the past, since that he does not invest the same time upon new discoveries, or creations of his own.

Creativity is about inventing things upon entirely different basis, involving new setting and principles, so it is something which is originated from oneself but not from other people. But when it is imitated after the creation of other people then it does defeat the very purpose, why it is created things to begin with, since that one such version is already enough. This is why many creations are deemed to be cliché-like, uninspired, and stagnant, because it is put the same old things into a new costume, and merely recycled previous ideas. It is thereby like everything happens in the same way as before, and what the people can do, unless that the outward appearance is different and involving different names. The man must first experience various creations before he can learn to appreciate the best factors, and which are able to appeal to him. It does reach to that what is considered original, interesting, beautiful, funny, witty, intelligent, deep, and complex, so it is wanted to take such essence and improve it further, even by taking it into an entirely different level. It is kept to the interesting part of the whole, while it is separated the uninteresting issues from it, the ones which is disagreed with or found to be lacking. It is thereby implicated the interesting issues to one’s own creation, unless it does apply in a different context and setting, like the course of events, the timing, and the choices of the persons. Fiction does to tend combine together issues which have already been created by someone else, especially when it is looked upon the earth and its life-forms. For an example then the mythical dragon is made of parts belonging to a snake, crocodile, and a bat, so there is nothing original about it, but it is merely imitated after the things upon the earth.

If the man is going to become a skilful writer then he must do so from his heart, and its silent inspiration, which emerges spontaneously while the writing does take place. It has nothing to do about any preparation, as if it would first be stopped and then thought about the next move. For it is like the man’s hands are in command, rather than his head, where it is allowed every perception and touch to lead himself forth, by being constantly active and sharpening each other. It can received inspiration in few words, which does point to the right direction, what it is approximately meant with such expression. And after it has been begun then the man will somehow know how to write more about it. Each inspiration can become a constant extension, where one thing does lead to another, and so forth, so it is like everything does come naturally by its own accord. It would correspond to that if the man would first need to see and grope himself from one body part, so it can then be traced himself to all other parts and noticed the human body in whole. It can always be revised the material afterwards, what kind of words are preferable to others, by adding or removing something so the sentence will get more to the point. It can happen that the man become stuck upon a specific topic, and does not know what to say about it. It is not something which can be obtained directly, but the man must first become more spiritually mature, a better person, before he can become a better writer. The man should only express himself according to his personal conviction, knowledge, and experience, but he should otherwise put the matter on hold or write about something else. It is about preferring quality over quantity, where the man will obtain few words of wisdom for overcoming many foolish thoughts. The man should keep himself to the original reason why he began to write in the first place, what he is trying to accomplish with it and appeal to in his readers. But he does not need to digress from that purpose, by being too concerned about that in avoiding a possible misunderstanding or by defending himself from criticism, since it only came afterwards but does not deal with the actual cause.

It can be discoursed upon the value of developing good taste in entertainments, so it is only chosen entertainments that involve quality and fun factor, above the mediocre or poor ones. Entertainments are in real nothing more than entertainment, where they do only have value for as long as it can lift up the man’s spirit and give him respite from his work. It should not be taken fictional entertainments too seriously, in regard to its realism and details, because it is only a replica of the reality, but it can never become greater than the reality itself. Fiction is a fiction because it is meant to offer an entertaining escape from the reality, like if the man’s finds his daily tasks to be boring and he wants to be somewhere else. That to be somewhere else is not only bound to the physical body or by travelling to some exotic location, but it is also about being somewhere else in one’s mind or spirit. If the man does have a bad taste then it does no matter how rich he can be, and how many things he can buy, since he would either way not derive any fun from his purchase. It is much better to have a good taste and only purchase entertainments that are of good quality, although they might be few, since it is at least made good use of the time. It does not matter whether a rich man can own countless possessions, because he can still only make use of one entertainment at a time, and be stationed at one place at a time. This is why every man can just as well buy one thing at a time, and then make a full use of it, before he can begin to buy another product. The man would otherwise hoard up possessions which he does not use, where much more time can be spent upon the search for such products than in its actual use. And most entertainments are either way only used once, or for a couple of time during the man’s entire lifetime. So the man does not actually need to own these things in the meantime, while they are stored in a shelf or in a basement.

It is based upon the personal merit of the creators whether an entertainment will prove good or bad, like the person directing a movie or the team developing a video game. It is not the trademark which is important, as if it would make the product good at default, because that when a different people is involved then it will lead to different results. A fictional entertainment is supposed to be a replica of the reality, based upon the rich personal experience of the creator, so that a corresponding intelligence and principles can apply in the work. But the fictional entertainment should not be a replica of a replica, because the creator is shallow and superficial, merely imitating after the clichés of other works. It can be categorized fictional entertainments into four types. The first type is original and of great quality. The second type is fun and bearable, but still more of the same. The third type proves to be overrated because it does lack a soul or fun factor, even that everything else has been well made. The fourth type is of the poorest quality, only a waste of time. And some entertainments are well made in their own way, and many people enjoy them, but it does still not appeal to oneself and is not appreciated them in the same way. It is thereby acknowledged that one is not in any position to judge that entertainments, because it has more to do about one’s own restrictions than the material in question. If the new entertainments are found lacking in quality then it can be searched for older ones, even by going a couple of decades back. For the outward appearance does not matter, if the people involved were creative and had good sense, so it is like the work has a soul.

6. Nobility of soul

6.1: Self-control

The human will does consist in the independent attention of the individual, and it does only belong to him alone. The independent attention can never be deprived away from the man, no matter what can be experienced from within or externally, whether it does involve the two sources, what other people can do, or what can happen in the environment. For the man does always possess a constant choice of that where his attention can be directed to, what he does choose to see and listen to, what he does choose to pursue for or abstain from, and in what way he will respond to everything else. The man can always choose one thing while rejecting other things at the same time, whether it does involve the human spirit or the mind, and what kind of values belong to either one. The human spirit will continue to give good counsel and help the man for free, while the mind will continue to offer bad counsel and persecute the man for free, whether the man does want it or not. But the man does still have control of his will, what he does choose to give attention to, and in what way he will respond to it, during and after its experience. The man can be disabled in some of his limbs and sense organs, so it will impair his mobility and ability in gathering information. But the man does still possess the ability to make his own choices, especially in regard to the internal activity, even that the man can be stuck at the same place and be depended upon the assistance of other people. The sense organs make the man able to see and listen to information in the surroundings, but the sense organs do still not come up with interpretation or response on his behalf. It is rather depended upon the man’s will, whether he will be focused enough or distracted, able to analyze the information or be indifferent to it, and responsive with his body.

A healthy soul does guarantee a healthy body, while it is based upon morality in determining the man’s determination, concentration, self-control, and stoical fortitude. It is not like the man does need to know everything in advance, or be able to predict the future. But it is only sufficient that he can possess certainty of his own determination, in receiving all things with inner calmness and a relaxed will. The man does first need to accustom himself to inner silence, before he can be able to concentrate upon all other things, by maintaining the attention alert in the long run. If the man is already silent then he can notice and learn new things with an open mind, because there is no distraction or interruption happening at the same time. The man would otherwise by self-absorbed by his own thoughts and whims, only listening to himself speak and what he wants to say, while neglecting other people and the environment. An inner silence is not something which needs to be strained for, or by repressing as many thoughts as possible, until there can finally be silence. It can rather be said that inner silence is about doing nothing at all, where is allowed everything to pass over oneself, without showing any resistance, without attempting to defend oneself from anything. This does not mean that we have given up and yielded to temptations, because we know that the divinity understands our position and knows what we are going through in our life. This is why we do not need to be afraid of giving wrong impression, and like we need to explain ourselves, since that our inner silence is another form in overcoming temptations, in a more efficient way.  The best defence is to rely upon no defence at all, but it is rather had faith in the divinity, that the divinity will be able to save us from everything and conquer the mind on our behalf.

Self-control is about silent determination, as if the human will would be naked, without needing any superfluous things stacked upon it, like thoughts, words, and facial expression. It can be observed and understood things in a silent way, without needing to explain it any further. For that all reassessment only came afterwards, but it does not prove to be the original source, which bestowed such sense or inspiration in the first place. It should be had silent faith in the human spirit and allow it to do its work in the circumstance, because the human spirit is meant to be our only shelter, the only deliverer in our life. But our own thoughts and words would otherwise only get in the way, like when we seek to defend ourselves through frail means and try to find another refuge to flee into. The human body proves to be greater than any clothes, which are only meant to shelter the body. And the similar thing applies about armour, in protecting the body from harm, so that clothes and armour is centred upon the human body, but it is not the other way around. It should be looked upon this in context with the human spirit, for it is well able to speak for itself and support itself, in doing so alone without needing any help from the man. The human spirit is the last thread to hold unto after everything else has collapsed in the man’s life, manifesting itself in a silent awareness and determination. So it is like everything is made acceptable and easier to bear, even that the man has not said or done anything. It can happen that the man shows a sign of weakness and yield to a delusion, but he should still not have guilt over the matter and dwell further upon it. For the man will otherwise take up the thread where it was last left, and remind himself of the very same temptations, even that it is done through different reasons, in wanting to resist it this time. The man should rather allow all thoughts to pass over himself throughout the day, while he does continue to move on with his schedule and have a useful activity. It is thereby like there does not exist any connection between that what is thought about, and what is being practiced at this moment, since the thoughts do either way have no bearings upon it.

It can happen that the man stumbles and falls many times on the same day, but he should still continue raise himself up each and every time. It is thereby like it could apply endlessly, because the man will always stand up for one more time, and continue with his attempts. It does correspond to the struggle against the mind, for the man can at some point receive delusions into his temper, like the delusions get hold on him and affect his stability. But the man should still refuse to give up, and refuse to yield any further, regardless of his current location, since it is only sufficient to be vigilant at this moment, from henceforth. It does not matter whether the man has already taken the first steps to corruption, because he can always return to his original conviction, just as what applied before. The man can experience difficulty in overcoming temptations, not because of any lack of right answers, but it is rather because he experiences impulsiveness at the same time. It is like the man is unable to control his own reactions, but he does immediately shown anger or some kind of weakness from within, every time he thinks about specific problems. It can thereby be helpful for the man to discover the root of the problem, by tracing himself from the fruits to the branches, and from the branches to the roots. The man must first ask himself why he does receive these things so much into himself, or why does he allow these things to affect himself so much, in taking things too personally. When the man has truthfully answered this question then he must ask again the same questions, unless the question does now apply to the answer, why he does receive it so much into himself. It is thereby always questioned the new answer, and so forth, until it is discovered the root of the problem, what the man is most afraid of or what he could loose from his life.

The external matters are not the real problem, but it does rather consist in one’s own weaknesses, since it does make oneself already receptive toward temptations. It does thereby not matter when the temptations will happen, at what place, or which person tempts oneself, since that one would either way have been affected by it, because of one’s weaknesses. But if one is already freed from such weaknesses then nothing will be able to affect oneself, and one will no longer choose to see the external matters as a problem, relevant to oneself. It should thereby not only be renounced temptations, but also one’s own weaknesses, which such temptations have hitherto been appealing to and thriving upon. It is not like the man should struggle against all kinds of subjective problems and enemies, while he does still leave his selfishness intact, as the basis of all further weaknesses. It does never work when the man attempts to do focus upon that in experiencing a circumstance, and in saving himself from subjective problems at the same time. For these two things do contradict with each other and cannot be completed at the same time, so the man’s half-hearted effort is the same thing as no effort, regarding the circumstances. It could be likened to that if the man would station himself at the borders between two countries, so that he will have the left leg at one country and the right leg at the other. Therefore will the man be unable to enjoy either country, because he is stuck in between.

It can be mentioned the illusion when the mind does both tempt the man and then pretends to respond on his behalf, as if the man had already agreed with the temptation or yielded to it. For an example then the man does first experience delusions about something, and then immediately does appear another delusion which seems to answer it in a selfish way, sounding just like the man’s own voice. But both the temptation and the response is part of the very same temptations, as if a bad person could both offer something to the man and then put it into his hands, even that the man has not agreed to anything nor reached his hands forth to receive it. Therefore has the man still not made any choice, nor yielded to the temptation in question, but it is rather being tested in what way the man will respond after all these things have happened. Or it can happen that the man is unable to control himself at the same time, because it is like his body experiences self-constraint, something is grabbing the man’s head or face, forcing him to speak unintentional words. The man is likely guilty of some faults, in having yielded to corruption in his heart, so he is in need of forgiveness from the divinity, before he can be pure again. For it can apply that the man has already repented and ceased to repeat such mistakes, but he can still be tempted by the same things while the corruption remains part of his soul. It is only the divinity which can forgive the man, healing and purifying his soul in the process, but the man would otherwise be permanently burdened by his past faults.

The man does not need to rely upon selfish arguments and tricks in order to help himself, because it is really only a dead weight to him, making him even more tired in the process. It is like heavy armour which only makes the man sluggish, and it becomes harder for him to avoid the blows of the enemy. Heavy armour is supposed to reduce the damage from blows, but it does never prevent such things. It would have been better if the man had no armour at all, but would rather rely upon mobility to avoid all blows from the outset. The best defence against delusions does consist in that of relying upon no defence at all, since the divinity is meant to be our only refuge, the last thing standing. But the man should never prefer his own foolish and transient creations above the divinity, what kind of words, methods, and human effort can be used against temptations. The creation can never become superior to the creator. So the divinity is superior to the man, and the man is superior to his own creations, but these creations can never surpass his own limits. A much greater amount of time can be spent upon guilt over a mistake, than the time spent upon the original incident. For the man waste many hours or days in accusing and tormenting himself over the incident, even that the mistake only lasted for a couple a seconds. This can apply about common mistakes, when the man has misspoken something, made a fool out of himself, unintentionally given wrong impression, or failed in his tasks. It is of course different when misdeeds are involved, in having transgressed against another person, since the time involved is irrelevant and does not reduce its wickedness. It can also be mentioned when the man does spend much time in expressing himself about his personal problems, and what kind of feeling are had about it. But it takes much shorter time to solve the problem, if the man had only been determined enough to do it.

Equanimity is about experiencing nothing at all, except inner silence, peace, and stability. It is like the man does only experience silence in his mind, or at least most of the time, but he is also free from all impulsiveness, which would otherwise have affected his body. If the heart is made pure then the man’s facial expression will be pure as well, so that his face will become expressionless, without revealing any dubious and pretentious signs. For the man already is true and faithful in his ways, sincere and pure in his intentions, possessing self-control and self-restraint, so it is something to be noticed in his face and overall performance. People do not only smile while they are glad in their heart, but they can also smile while having treacherous intentions, since there is spite or avarice in their eyes at the same time. This is why expressionless face is more trustworthy and reliable in comparison, as if there is avoided both extremes, but only kept to the moderate middle course. Where there is equanimity there is also elegance, when the man does carry himself dignified in facial expression, speech, body language, and the movements of the body. The man will also move his limbs in an efficient way, with as few moves and touches as possible. It cannot be searched directly for elegance, but it is merely the consequence, after the man has maintained self-confidence and equanimity in the long run. The heart and the spirit must first become pure before the body can be so as well, and the man must first be consistent with himself before the body can work in the same way.

An inner balance is about maintaining the same beat at regular intervals, like when it is had a stable breathing, and a stable heart rate, unless it applies to the man’s soul. An inner peace and stability is meant to be unconditional, something which comes first before everything else, has priority over all external matters to be obtained or lost away. The inner calmness and balance is meant to influence the external things to the better, rather than the man would allow the external things to affect his internal condition to the worse. The man’s internal condition is not supposed to be depended upon the function of other things, as if inner balance would only come after it has been done this or that. It does not matter what can happen, how the circumstances can change to the better or worse. For the man does already preserve an inner calmness, and he receive every incident just like any other ordinary thing, as if nothing is able to impress him or make him afraid. It should be received both prosperity and adversity with moderation, even indifference, since that such things prove to be transient while the man remains the same person. The man can just as well continue to be calm and at peace with himself, without relying upon the addictive pleasures of the world, since he does already possess greater blessings. The spiritual benefits are something which can constantly be experienced from within, so that in ‘not’ feeling anything from within is better than any obsession and impulses.

Equanimity, calmness, peace, and inner stability could be likened to the number zero. It is the moderate middle course, which is free from both extremes and has thereby no faults. Everything from plus one to plus ten does signify different frequency of the selfishness, with its flatteries, briberies, and self-indulgence. But everything from minus one to minus ten does signify self-righteousness, with its self-accusations, attacks, and self-constraint. The path of virtue is always maintained straight, stationed at the number zero, when it comes to undertake everything in an orderly and moderate way. So that many small things will contribute to one great success, and is the most rewarding system in the long run. But both extremes are always followed by constant swings, where one day the man is the number plus ten while the next day he is at the number minus ten. It is like there does not exist anything in between, for the man does fly too high and then takes a deep dive, flies again too high and takes another deep dive, and so forth. So it is like the man does overwork one day and is too lazy the next day, and a similar thing applies when the man is too self-indulgent on one day and too harsh to himself the next day. But such extreme behaviour does not deliver better results than the moderate path, because that more days are spent upon laziness than overwork and more days upon self-accusation than pleasures. The man might seem to be eager and devoted for some time, but he will soon give up and return to his old negligence, so that his previous conduct was only temporary.

The extreme of selfishness is always accompanied by the extreme of self-righteousness, what comes before or after the other, but one extreme is never lonesome in itself. Each selfish desire does not stand alone, but it is always accompanied by another desire that will lead to opposite effects. A needless expectation is always accompanied by disappointment, a too little self-esteem in one factor is always accompanied by too much self-esteem in other factors, and pleasures derived from chemical abuse is always accompanied by addiction and withdrawal symptoms. However if the former had not existed then the latter would not have existed as well. It would have been better if the man had not felt anything at all except equanimity, and if he had already been contented with his life as it is. For then there would not exist a lack of one thing which would call for a search of another thing as its selfish remedy, but every selfish desire and obsession proves to be insatiable in its nature. Selfish people practice debauchery (drunkenness, fornication, violence) and all kinds of errors, because it is supposed to be some kind of remedy to satisfy their restlessness and inner emptiness. But it is always a sign of weakness when it is pursued for such things, since that the same people are not already happy and contented with their life as it is. For that people would otherwise not pursue for such things in the first place, even as when healthy men do not need any remedies or outside help.

The value of impartiality does consist in that in being neutral toward everyone and everything, before it is observed the environment and received testimony from other people. And the next will be passed an impartial and fair verdict concerning the specific case, according to the objectivity of the facts, the choices, and what is deemed to be right in general. It is about the merit of the case, and issues that do belong to it alone, but it is not allowed any personal bias or outside factors to affect one’s decisions in any way. It should never be taken any side in advance before it has actually been witnessed the case in question, like when it is favoured one’s friends even that they have been doing the wrong things, or by being against one’s enemies even that they have been doing the right thing. For that one’s personal attachment and personal grudge is completely irrelevant to the matter, what kind of emotions or impulses are felt about someone, to the better or worse. It should rather be discerned the human motivation, morality, and causality, in what way the persons involved approached the incident, and what measures were carried through. Then next it can be determined which person has a more rightful claim than the other. It can be mentioned competitive sports as a good example about personal bias or partiality. For the fans have already take side with their own team even before the game has begun, and be played to the very end. So these fans complain when the judge makes a correct verdict at the expense of their own team, while they rejoice if the judge makes an incorrect verdict at the expense of the other team. But the value of impartiality does rather consist in evaluating the actual performance during the game, whether the team involved played in an honest way, and showed more team-work and merit in deserving a victory. It should thereby first be watched the game, before it can be come up with a fair verdict and exalted the more deserving team, regardless of its outward appearance and members.

It should first and foremost be taken side with the truth and the justice, and how it will benefit and exalt any person which will abide by it, according to its conviction and choice. The person will be decent and succeed for a long time it will be loyal to the goodness, while the person will be evil and fail for as long time as it will be loyal to the evilness. If the man does abide by the truth and its moral principles then it will affect his person to the better, but if the man does not do so then it will affect his person to the worse. It is namely the man’s own choices which define who he is and what he is capable of, so he should only take side with the rightful claim, instead of being a respecter of persons. The man should not consider his own life to be of any value, when looked upon alone by itself, as if it would be imperative to save his own life, regardless of the means, treacherous or degrading to him. It can rather be said that the man’s life does only have value according to that for whom and what is lived for, and died for. It is about living for the rightful cause, which makes the man able to having a meaningful life, and a higher purpose. The faith in the goodness is the best preventive measure, making the man capable of rejecting all temptations from the outset, as soon as possible. Therefore will the man neither sow evil seeds into the ground, nor feed a monster which is still small and an infant, since the man does not even consider evil possibilities nor speaks of them. But when the man shows unbelief in the possibilities of the goodness then the exact opposite thing will happen. For the man will covet after temptations and dwell further upon them, until the evil seeds have become a mature tree or the monster has reached full size. So the man has already reaped corruption in is soul and evil consequences from his behaviour, making things harder to bear and escape from, like obsessions, self-constraint, and maladies.

Industriousness about noble aspirations and useful industry for its own sake, regardless of that what kind of rewards or recognition can be had from it, since it only came afterwards. For the man will be lively and sober in his spirit while the industry does last, and it is like the external challenges serve the purpose in promoting his personal growth. This means that the man will become a better person and move on with his life, rather than by being stuck at the same selfish problem or have a stagnant life during idleness. The useful industry will sharpen the man’s intellects and empathy toward other persons, where he will have something to look forward to in his life and receive joy from his work. It should thereby be cherished the industry for its own sake, for the man did at least experience its benefits from within himself, like confidence, self-respect, sobriety, and creativity. But idleness does always breed delusions and selfish problems at random, so the man will be compelled to listen to it all day long, while he is not doing anything else with his time. The matter in question is not about discovering right answers to such problems, but it should rather be asked why the man is idle to begin with, and why he does not have any useful goals to pursue for. It is like all these problems will exist during the idleness, but they will be immediately dispelled during some useful activity. It can apply that the man has already given up on himself and does not want to obtain recovery, but he does afterwards create excuses in order to self-justify his idleness and loose habits. Self-discipline is about possessing a determination or inner strength in acting upon that which is already known, by making the same principles come true in concrete deeds. Education is not about collecting books and have a good memory, nor is physical training about good looks. It is rather meant to make the man ready and competent in the real challenges, whether it can involve a profession or a competition, pursuit for reward or victory. The circumstances and the opponent might be different, but it does still involve the same basics, concerning principles of the approach, the nature and shape of the terrain.

It can happen that the man has not spoken or done anything wrong, but he is still the same guilty in his attitude, for having yielded to selfish desires and wished for evil things to happen to other persons. For the man is already covetous and spiteful in his attitude, ready to commit evil deed if it would seem that he could get away with it, or if nobody would know about it. Therefore does the man possess deliberate will to commit evil, but he is too afraid to commit it in reality, since he would otherwise be punished and suffer loss. Idleness does breed delusions, while avarice and spite corrupts the man’s heart, so the man has already lost his innocence and he is no different from other selfish persons. The man can experience unpleasant thoughts and distorted imaginations, not because he has committed any crime, or deliberately wanted to harm other persons. It is rather because charity is absent from his life, where the man does not really love and care for anyone beside himself. It should also be noticed what kind of debauched habits and circumstances are experienced at that time, while the man is experiencing unpleasant thoughts. It can apply that the man has hitherto been spending too much time upon loose habits and pleasures, while he utterly neglects to care for those closest to him, or meets them unwillingly. When it is spoken about absent of charity then it does necessarily mean solitude and lack of human relations, as if the latter would guarantee guilt and repercussions. It is rather depended upon the man’s attitude during such circumstances, whether he does truly care for other persons or not in his heart, even while they are distant. For an example then the man can be alone most of the time, but he is still willing to meet his beloved ones when it is possible in the situation, and tries to enjoy his time with them. But it would be blameworthy if the man did deliberately neglect his family and friends, or only pretended to show them interest while the man is false and spiteful in his heart. It is not like that man is in position to complain and accuse these persons of ingratitude, if they do not appreciate his gifts, since he did never offer it through sincere intentions.

Orderliness is about fulfilling the needs of the body, to make it alert and refreshed enough for the challenges ahead, so the man can be in position to handle them in the long run. It does first concern basic needs like food, sleep, cleanliness, and bodily exercise, which needs to be done at regular intervals, in moderate quantity, and often at a fixed time during the day. It is not directly spoken about such things during a profession, when the man needs to support himself through hard work and participate in something with other people. But these issues do indirectly affect the man’s performance during the profession, whether he will attend to work at the right time, be focused enough and up to the tasks at hand. If the man is orderly in small matters then he will also be so in the greater matters. For the man must first be able to take care of his own life before he be trusted with important position, concerning the lives of other people, their investment, and possessions. But the man would never be able to do if he does already neglect his own body and soul, like when idleness and loose habits do only make him distracted and weak. Physical training is all about doing one’s best possible effort, until one is almost unable move or breathe anymore, since there is no longer any energy left in one’s body to continue. It is not like one should stop as soon as the hardship becomes uncomfortable, tiresome, or boring, since it has more to do about one’s mindset than the actual capability of the body. For that one’s thoughts and words are irrelevant to the matter in question, but one should rather be silent and allow the body to let one know what one can truly endure and accomplish. When it is lifted weight or jogged then it is best to take the moderate middle course, that is neither too many times nor too few times, and neither too long nor too short. For an example then it can be sought to lift the same weight up to twenty or thirty times. But when it is reached the maximum limit then it can finally be increased the weight, by taking more weight next time (in the future, not after that same exercise). And when it is jogged then it can be sought to do so up to twenty or forty minutes, before it can be finally be increased the speed. It is competed for the maximum goal of that level, then began at the bottom of the next level, until it is reached the maximum goal, and so forth.

6.2: Contentment of the soul

Gratefulness is about learning to appreciate the good things which are already had in one’s life. It does especially apply to ones beloved, in loving them and being loved in turn, in rejoicing with their good lot and even by being willing to share everything with them. It does not only reach to one’s family and friends, but it does also concern one’s relationship with the divinity, what kind of presence and benefits can be experienced from within. And gratefulness is not only about receiving good things from other persons, but one can become even more grateful for being given the chance to do good things to other people. The divinity has already given us the greatest blessing from the very beginning of our existence, like good health, charity, truthfulness, innocence, natural talents, happiness, and peace, even before we had actually made any choices or obtained anything from the world. For that such benefits can be constantly experienced from within, at any time and any place, while everything belonging to the world is outside our body. The grateful man does not care about the world and what other people possess in their lives, but he is most of all grateful that the divinity has given him life and existence to begin with. The man’s health and stability is meant to have priority over the external matters, by being totally free from attachment to worldly matters and its needless cares, since it would otherwise only burden his internal condition and make the man distracted. Therefore should the man be willing to sacrifice all external matters in order to save his own soul, and to guarantee its mobility in all things. Then the man can always be free in following his own conviction, in making a right decision in everything, and in helping himself.

The spiritually blind men have selfish needs and attempt to travel around the whole world in order to satisfy them, even that all selfish desires proves to be insatiable in their nature. It is like bottomless pit that creates even more emptiness in the man’s soul, since that selfish desires do only led to problems and maladies but are unable to heal anything. The selfish man foolishly presumes that material things and other people are meant to make him happy, where he must first acquire something desirable for once and for all, or accomplish a specific deed, before he can finally ‘deserve’ an inner joy and peace. But the same man will be no nearer to peace and happiness, just as much before he began to search for it, since he is already spiritually empty and afflicted by corruption. For that if the man is not already happy and contented in his soul then he will also not be so in the future, even that he can repeat the same fruitless approach all over again. It is only the divinity which is in position to bestow happiness and peace to the man, in healing and purifying his soul, but the man is never able to achieve it by his own effort alone. It cannot be searched directly for an inner peace and happiness, because it is merely the consequence, caused by the presence of the divinity, after it has revealed itself to the man. It is all about faith, spiritual purity, moral conviction, and choices amidst temptations, but happiness is not something which can be obtained directly through uttered words. If the man is happy and at peace with himself then it is because the divinity has already shown him grace, making him capable of experiencing such benefits in the first place.

It can be mentioned when the man does only gaze upon the things which he has still not obtained in his life, or which is completely beyond his reach. But the man is at the same time neglecting all the good things in his life, which are still accessible and able to benefit him. However when the man has finally obtained the desirable things in question then he will also not learn to appreciate them, while he gazes upon something else instead, so the same process will continue to repeat itself while the man is covetous and ungrateful. It does not make any sense when the man allows external things to trouble and afflict himself, as if such things were more important than his own health and sanity. It is not like the man should cut away parts of his feet’s in order to make them fit specific shoes, but he could just as well be without shoes or look for better shoes elsewhere. It can be mentioned the contradiction when the man is already contented with his current lot, and it is like no problem does exist in his life. It can however happen that the man does covet after a specific thing but is unable to obtain it, or the man manages to obtain a specific thing but he does later loose it away from his grasp. Then the man presumes himself to be worse off, even that he had been contented with his life as it was, before he had coveted after that thing or obtained it in the first place. For that nothing has changed in the situation, but it is rather the man that has allowed his own desires to change himself, in what way he does see the external matters and considers them relevant to himself. Its personal attachment has only affected the man’s condition to the worse, and lead to completely opposite effects, since he had wanted such things to make him happy. It does thereby prove to be counterproductive, beating the purpose why the man had sought for such things in the first place, since that nothing good did ever come out from it. If the man obtains some desirable thing and later looses it away from his grasp; then it is a good sign that he was never meant to have it in the first place, either because it proved to be a useless thing to him, or the man was not worthy and responsible enough to receive it.

Modesty is about letting those things suffice oneself which are truly necessary and useful, when it comes to satisfy the basic needs of one’s body and soul, what makes one able to be alive and well, and what does actually need to be used upon daily basis, for the goals at hand. It should kept to the general role of each object, what it is meant to be used for and to help improve the man’s lot, while the outward appearance does not matter as much. For an example then it should be preferred the nutrition of food above its taste, and the shape of furniture’s above its material. Clothes are important so long as they can cover one’s nakedness and offer protection from the weather, but there is nothing else beside it. And a similar thing applies how the home is supposed to offer a shelter and security, but it does otherwise not matter how the house looks on the outside, in the eyes of other men. Beautiful clothes and luxurious objects cannot in any way exalt one’s person, since it is irrelevant to all merit, and does not change anything about one’s capability. Luxury is superfluous most of the time, like when something is beautiful to look upon, but that objects does otherwise remain stuck at the same place, and cannot be used at all. It should rather be kept oneself to thing which can appeal to one’s needs and ability, like what can be used during education, profession, creative work, and physical exercises. The man should only seek for those things which he is willing to deserve through honest work and ability. But he should otherwise not seek for such things in the first place, if the man is not ready to make the required sacrifices nor assume responsibility of it. Avarice and envy only gazes upon the consequence, or incidental things, while it is neglected the path prior to it, how to make an accomplishment that leads to reward. It is not like the man should crave after these or those things, expensive and luxurious, only because other people possess it and the man wants to advertise his image among them. For the man is otherwise in no need of such things, where it is unable to arouse any good effects in his soul, and the man does not even know what he should use it for.

Generosity does not only reach to that in giving away money or material objects to other people, sharing possessions with them or offer them temporary access to something for free. It is much more important that the man can have a lively, light-hearted, and generous spirit, a constructive presence which is able to arouse something good in other people. The people involved do thereby enjoy the company of each other, forgetting all about their problems, but becoming instead confident, cheerful, comforted, and hopeful about everything. The man becomes generous to other people because they are more in need of it than him, whether it does apply to the morale in their spirit or their living conditions. It should be done the decent thing for its own sake, and as its own reward, so it is never expected any repayment or recognition from it. For the generous man did truly believe in the value of that choice, that it was able to help and benefit the persons involved. The good act has already blessed the generous man from within, or he was already blessed in such way even before it, since the divinity made him capable of being generous. The generous act does reflect a generous spirit, the nobility of soul or altruism of the doer. It is thereby most important that the man can first become generous in his intentions, and then it will affect his conduct in the same way, in what way he does treat other people.  The generous man is really willing to do so by his own free will, where he does really care for the person he wants to help and what kind of value it has for the recipient.

Generosity is not the same thing as a selfish compromise, like when it is paid money to charity in return for a specific trinket, service, or an access to entertainment for ‘free’. It is also not a virtue if the man does boast about his alms or receives recognition from other people. For that generosity is about giving something for free, without getting anything in return, no matter how little it might seem to be. There does not exit anything in between, but the man is either generous or not. Even that the man is not stingy then it does still not necessarily mean that he is generous, as if an absence of vice is the same thing as a virtue. The generous man is also supposed to be discreet, only concerned about that in helping other people, and that the matter stays between him and them. For that he is only contented with the accomplishment, so long as that person would be able to receive help, whether the man himself or somebody else offered it. And it is also sufficient for the man to know the truth for himself, and what the divinity feels about it, while it does not involve anybody else, as if the whole world and the rest of mankind were irrelevant. It is not like everyone would need to be overly generous, by offering everything which they own to other people, while leaving nothing for themselves, so they would suffer in consequence. It can rather be said that it is only sufficient for the human people to share things together, and be willing to loan objects to others, according to the need of the moment. For an example then the man can own hand tools, but he does need to carry such tools and use them all the time. The man can just as well loan the tools to other people, until he is again in need of them, but it does otherwise not matter what person uses the tools in the meantime. A similar arrangement could apply about money and material possessions in general, where it should be distributed according to the need of the human people, rather than that few men would own too much and not use it either way.

Chastity is not only bound to sexual abstinence or faithfulness during marriage, but it is also about spiritual purity. If the man is already pure in his heart then he will look upon all things with pure eyes, experience everything in a pure way, and approach the matter in a pure way. The man’s heart and eyes will correspond to white and empty paper, so it can be written precisely down that information which is required to be known. But there is no stain upon the paper, which would otherwise get in the way and make everything hard to read, even as how spite and avarice makes the man biased and impure. The spiritual chastity is like a faithful relationship with the divinity, because it is abstained from all selfish intentions and corruption, which does belong to the opposing source. Where there is purity there is also sincerity and charity, when it comes see the person as it is, accept and receive the person as it is, and esteem the person most above other things. For the man will give himself proper time and space in order to get acquainted with the person, in knowing what kind of person it is, and what dwells in its heart. It is had more interest in the person itself, than what can be obtained from the person, so it is not like anyone needs to prove himself or offer some advantage to the other. The selfish man would otherwise seek to exploit or manipulate the person, as if the person were a mere tool, only having value for as long as the man could satisfy his impulses. For the selfish man does implicate his own impulses to the person in advance, like sexual lust or hatred, but he does not actually see the person as it is, outside his own self. The man does only see his own egoistical reflection the person, and is blind in his understanding.

Altruism is the same thing as self-sacrifice, where it is willingly sacrificed away any concerns for one’s self-interest, so one can be loyal to the divinity and obey its voice in humility. For the man should love the divinity more than it is loved himself, since the divinity loves him more than he loves himself and is in better position to know what is best for him. The faith in the divinity is the supreme means in loving and helping oneself, since it is guaranteed that it will be treated oneself with self-awareness and self-respect. The man must first know himself before he can conquer himself, but he would otherwise be too self-absorbed to know otherwise, easily manipulated by the mind in all things. Altruism is about benefiting the common good, the welfare of the whole people. The man does thereby willingly choose to forfeit his selfish claims, and prefers the rightful cause above his own life, so the proposed undertaking can be more likely to obtain success. For the man did at least do the right thing, by giving a good example to other people, but if all men were as equally selfless then nothing would be impossible for them. If the man is truly noble in his soul then he will be willing to confess it when he is wrong about something, then stand back and make a room for worthier person with a better claim. And the noble man does never want other people to trouble themselves on his behalf, or that they should suffer for having made a wrong decision concerning his life. For the man is already contented with himself, at peace, and even ready to die, since the divinity has already saved his soul and freed him from all fears. It does thereby not matter what the man can be deprived of everything and loose his life, since he is already rich and alive in spirit.

It is namely our compassion and mercy toward each other which is able to redeem us. We might fail and suffer defeat in our body but we have still proven victorious in our spirit, since that we did at least attempt to help and save each other, by abiding to a principle. But it is a shameful thing when the man chooses to be indifferent and refuses to help another person in distress, because he is too afraid of endangering his own life in the process. For that if everyone would behave in such way then the human race would be already doomed, since the merciless man would share similar guilt as the person committing a crime. The indifferent man might perhaps save his body from harm but his soul is already guilty, even dead and empty from within, since he has not sought for true shelter in the goodness. But the noble man does not care about any pain and shame which could befall him, for he is only concerned about preventing similar evils from befalling innocent persons, by helping them escape from it, or by reducing the harm from it as the last resort. All knowledge does only have value for as long as the man will act upon it in deeds. It is not enough to discern what is deemed to be right or wrong, but the man must also possess self-discipline in applying it to his own life, by acting upon that which he knows. If the heart is already full of love then it will overflow any selfish desires that seek to infiltrate it, since the wrong things contradict to the love had for oneself and other people. The noble man does not make these or those accomplishments at random, but it is always in context with the love he has for the divinity, because the divinity loved him first. The divinity first loved the man, next the divinity taught the man to love himself, and then finally was the man able to love other persons, since he already knows it of his own accord.

There are not only external laws accessible to the man, invented and offered by the society. But the divinity has already endowed the man with human rights from within, which are meant to guarantee his self-love, spiritual freedom, reason, and boldness. The human rights of the society are meant to appeal to and encourage corresponding rights from within, the humane side in the man and what is considered natural to him, so the man cultivate it further, become spiritually mature and complete. It is like the external laws are meant to remove all needless restrictions, like ignorance, prejudices, corruption and superstition, so these things will not get in the way of the human spirit. It should be discerned the spirit of the law, why such laws were made in the first place, what kind of behaviour the laws are either meant to encourage or prevent. It is the same thing with the man’s internal activity, unless it does reach to his intentions and attitude, abilities and capability. It is in the nature of the justice to understand the human nature, what did originally happen from within, what motivated the man’s intentions and behaviour. It is thereby first understood the man himself before it can be understood the things which come from him, why the man does speak, respond, and behave in a specific way. For an example then the man seeks for food because he is already hungry, and he seeks for the company of other people because he is already lonely or cares for them. It is depended upon the will of living beings in shaping the external matters to the better or worse, so the current state of the world is merely the consequence, while the living beings promoted it. The world can create unfair and foolish rules, which exalts the unworthy men and discriminates everyone else, since such restrictions are meant self-justify those with the most power. But the world can still the same never deceive the divinity nor get away from its ultimate verdicts, what will still happen from within the man and then affect his capability.

The justice aims to promote benefits in the individual, for the soul needs moral principles and privacy, even as how the physical body needs food and shelter. It can also be mentioned self-confidence and security, freedom and citizen rights, reason and wise government, so there is always something in the society which corresponds to the human spirit. The justice makes all men equal before the divinity, it sense of truth and justice, when it comes to evaluate each man by his own merit and whether he is competent enough, both when it comes to deserve a specific position and handle it with moderation, along with that in showing responsibility of his own choices, even that it can lead to failure. And the justice does not only reach to that in punishing crimes, but it is also about preventing it in the first place, by creating ideal conditions in the society and teaching the citizens to be virtuous, so there will be no shortage from within or without to encourage errors. All crimes are originated in the deliberate will to sin, but not in the external environment. For that people can experience the same living conditions but respond in a different way, since it has everything to do about the internal activity, its motivation and interpretation. This is why it is more important to remove the will to sin, than by applying all kinds of punishments, whether it is of physical nature or supposed to isolate the criminal. But justice is not the same thing as revenge, nor should a punishment be an end in itself, since it does not deal with the original cause, what encouraged the man to commit crimes. Where there is justice there is also mercy, meant to encourage repentance and improvement in the wrongdoer, so he will no longer possess the faults from within himself. Living beings are the more precious resource upon the earth, since that everything is made possible so long as they can continue to live, and become better with the time. For that only a living being is able to make a choice for itself, by repenting of its faults and do better next time, while a dead person will no longer be able to accomplish anything.

6.3: Overcoming the fear

The man is not really struggling against himself from within, but he is really struggling against the impersonation of the mind. For the mind does pretend to be the man’s own voice, and makes it look like the man has consciously or unconsciously wanted such selfish thoughts to appear into his life, even that such process would either way happen automatically. The mind itself is the root of the problem, for it is thoughts that want to see problems in the external things and other people, and it is then implicated fears and impulses to the external things, as if the latter had caused it or aroused such fears from within. It did however originally begin from within, according to the initiative of the mind, but it had real nothing to do about the external things which were thought of at the same time. For the man would still have experienced such fears and impulses, even that all the external things had never existed at all, or that he had never come into contact with them. All the conceived reasons are a merely a pretence, because all temptations are originated from the mind’s malice, since it does deliberately seek to corrupt and enslave the man. But it has nothing to do about the man himself, what he has hitherto experienced and done. If the man is afraid of unpleasant thoughts and imaginations then it means that he is really afraid of the mind, what kind of opposition the mind can threaten to inflict upon him. But if the man does no longer fear the mind itself then no external things will be able to scare him, since the fear does begin from within and it is then implicated to incidents and other people. So the man must first overcome his own fears before he can overcome the world, where he must conquer himself before he can be able to conquer evil men. It should replaced the fear with hatred toward the mind and all the evilness which it stands for, as if the man’s hatred would prove to be stronger than his own self-preservation, forgoing any profit and pleasures that could otherwise be derived from selfishness. The man must be willing to sacrifice away any weaknesses and dishonest gain in order to conquer the mind, as if it would be applied scorched earth tactic toward any selfish desires, since the mind could otherwise use it against him and obtain power over his will.

The man must overcome any evil influence from within himself, which does manifest itself in selfish desires, delusions, and impulses. But in order to accomplish it then the man must first look upon the mind in the same way as if a human adversary would be involved, unless that adversary would be positioned behind the man and could not be seen. That adversary would be constantly be pointing at and lying about the things in front of the man, for the purpose of misleading, corrupting, manipulating, or destroying the man from within. Therefore would the human adversary do everything in his power to undermine the man, through personal attacks and insults, in daring the man to do something wrong through a fear of something else, by slandering and distorting the interpretation of the man’s intentions, or the experience of recent events and the choices of other people. Now the man is not able to look behind and notice that human adversary, but he is still the same able to hear his voice and understand what that adversary is saying to him. The man does allow such adversary to have power over himself, for as long time as the man is willing to listen to his lies and obey them. But if the man is going to overcome that adversary then he must refuse to heed him any further, and no longer want him to be part of the man’s life. This is why the man must be willing to endure any lies with silence and with full self-control, so it not shown any sign of weakness or need for that adversary. The man must be willing to stand his ground and answer truthfully, for the purpose of convincing himself about the proper course, and in being consistent with his own conviction. It can also be turned offence to defence, by simply commanding that adversary to remain silent and be gone from the man’s life, as if that adversary were of no significance. It would however not make any sense if the man would constantly be repeating clichés with himself, relying upon method and tricks in order to deceive himself, by attempting to change the words of the human adversary into having another meaning. This is why it can be condemned psychology for being vainglorious and foolish, since it cannot be changed or convinced the mind to be of different nature than it already is.

The man should not be credulous when the mind pretends to be his own voice, by taking the will of the mind for his own and then attempt to self-justify that that’s how he is like. A permanent ‘personality’ or qualities is nothing more than propaganda, a mere illusion. The voices and the tones in the mind are completely different from the man’s real voice, when the man does actually speak with his mouth and how it does usually sound to other people. For the subjective voices might sound somewhat similar to the man’s voice, but it can still the same be sensed something different about them, pretentious and exaggerated. There exist ego-tones, quibbling tones, doubtful tones, arrogant tones, envious tones, flattering tones, covetous tones, and so forth, according to each vice or weakness. It can happen that the man listens to specific thoughts and allow them to change his mind, so the man does then say something in egoistical or quibbling tone, like when it is rebelled against the higher authority or disregarded the transparent truth in the situation. The mind is false and wicked, constantly lying and trying to deceive the man, but there is no truth or wisdom to be derived from the mind, as some kind of process of elimination. It is not like the man is able to outsmart the mind through similar craftiness and tricks, since that nothing good will ever come out from that in relying upon evil means against the evilness. The mind can come up with a trick which seems to be simple and obvious, but there can actually be a greater trick behind it, appealing to the man’s pride and vanity. The man should not move over to the mind’s foundation and then attempt to overcome it there, since he will otherwise fight at a natural disadvantage and where the rules are biased against him. For an example then the man can seek for answers upon a wrong basis, be occupied in a needless struggle against illusions, and obtain a ‘wrong’ victory at most, since he only ended up alienating himself from the truth and the goodness.

The subjective psychology might at first seem to look well on the paper, because the healthy psychologist does not experience aggressive thoughts all day long. But the mental patient does often need to endure constant interference of delusions and impulses, so he is in no position to answer each and every thought, by dwelling further upon them. For that each delusion can last about a second, while the answer can last for much longer time, so the mental patient would need to be on the defensive all day long, self-absorbed by the suggested system. It would be much more efficient if the mental patient remained silent on his behalf, and ignored every thought, while focusing upon actual choices in the reality. The mind is on the offensive while it does seek to interrogate the man, by coming up with aggressive questions, quibbling and distorting every answer from the man, and accusing the man of everything. The person that asks the question is in better position than the one which answers it. For the questioner is obtaining new information about the other, while the answerer is only revealing his own weaknesses and restrictions, but getting nothing in return. So the questioner has everything to gain, while the answerer has everything to loose. This means that the answerer will make himself too predictable and vulnerable, while he is trying to defend, explain, and self-justify himself in the eyes of the other. We can already discern that the person is our enemy, constantly tempting and opposing us, so that nothing we can say will ever be able to convince that person. Therefore should we not seek to convince our enemy to cease his opposition, but we should rather convince ourselves in enduring it, with courage and firm resolution. This is why it is obtained more protection from the silence, because silence can work against any questions, traps, accusations, and tricks, since it will either way ignore everything. The adversary will know nothing about us, what kind of person we are, what kind of strengths and weaknesses we have, so he will be unable to connect our internal activity with external events or other people. Therefore will our adversary be unable to understand the context, neither make a correct assumption nor read between the lines, concerning what had happened, how, and why. It is matter of overcoming our enemy in the long run, by being more patient than him, and always willing to endure his opposition for one more time.

Impulses like fear can befall the man at random, without being in relation to the circumstances that he is experienced at that moment, or what is actually being thought of while the fear does last. The man can all of a sudden experience fear that manages to affect his stability, or seem to overwhelm himself, even that he has hitherto been accustomed to peace and stability in his heart. It describes itself in that the man does first experience a fear, but he does afterwards presume all kinds of reasons in order to explain the fear, what had actually caused it, even that the fear itself emerged from the initiative of the mind. For it is namely the mind which does produce forth a fear in the man’s body while he is in the presence of other people, while experiencing specific circumstances, or during a specific practice. But the man should not implicate the external matters to the fear in question, as if these incidental things had caused it, since the contrary thing does apply. It is the namely the mind which implicates the fear to the external things, in order to make the fear seem logical, even that the fear itself came first, and would either way have happened. The man can experience fear of something which he has still not participated in, and a fear of a specific location which he has still not arrived to. But the man is actually experiencing completely different circumstances during the fear, like when it feared to travel with an airplane even that the man is still on the ground and far away from it. Therefore has the fear in real nothing to do about the flight itself, or the airplane, but it does only seem so because the man is thinking about such things at the same time. But these thoughts and imaginations would otherwise not seem dreadful in the man’s eyes, if he was not experiencing any effects of the fear in his heart or body at the same time. It is because of the impulse, which seems to touch or get a hold of the man’s body in some way, affecting his stability, leading to instable breathing or pressure in his head. For it seemed like the man’s sight was shrouded with darkness, in only seeing and interpreting bad things to befall himself, that he had already lost the struggle and his self-control.

The fear could be likened to that if an invisible adversary was positioned behind the man, and able to inflict blow upon the man’s body or grab it in an unpleasant way, while the man is thinking about something at the same time, suggested by himself or the adversary. Now since the man cannot see that invisible adversary then he does presume that the pain in his body is caused by the words that he is hearing in the mind, or because of the place where he is now at, since the man has hitherto not experienced such fear elsewhere. The man does not need to stop with his life and try first to get rid of that fear, for the fear which accompanied the delusions could not have happened in any other way, since it would otherwise not be a temptation if it did not have any effects upon the man. For that just like that fear did happen at random then that same fear will vanish at random, sometimes later on, since the divinity is capable of dispelling such fear on the man’s behalf. This is why the man should constantly move on with his life, in doing the things which he had intended for all along, before he had experienced that fear in the first place. The man does not need to save himself from the fear, or try to get rid of the fear directly, but the matter is rather about that in showing courage and stoical mind after it has been experienced. This means that the man will still feel the fear from within, and what kind of effects do follow it, but the fear is still somehow bearable and does not control the man. The man is still able to undertake the challenges in question and endure them to the very end, even that the fear did not make the experience easy or delayed the man for some time. It should be learned to live with the fear, and as if the fear could exist alongside other matters. The man should willingly allow the fear to befall himself for as long time as possible, because it is something which can be endured rather than prevented from happening. The man does not need to give the fear further attention, nor sort out anything in the mind. It can happen that the man does not feel any fear in his heart, but he does still experience its symptoms in his body, like stammering, shaking limbs, or difficulty in breathing. So it might seem to give the wrong impression that the man is afraid of something, and other people will presume so, unless it is no context with his current attitude.

It can be said that the man’s life does not have any worth in itself alone, but only while he is able to do the right thing, in living for a higher cause, in helping and benefiting other persons. The man should thereby seek to save his own life if the benefits do outweigh the bad things, if he is able to endure and fight another day for the good cause, and save more people in the process. But the man should otherwise not choose life through base and degrading means, like by complying with the evil demands of wicked men and become enslaved by them, by betraying or persecuting innocent persons in order to save his own life, or by doing anything which is unbecoming the man as a human being, a dignified one. So the man should welcome pain and death if it is preferable to a dishonourable survival, since the man is either way not able to do further service for the goodness except by sacrificing himself, and thereby freeing himself from the power of evil enemies. It will be discoursed upon possible scenarios concerning crimes, blackmail, and terrorism. But it should first be acknowledged the grace of the divinity in caring for us, and hoped that such evil things will never come to pass. No man should ever find himself in such position, or playing with the lives of other people. It is not like one should imagine scenarios where one can play the ‘hero’, while other people are suffering. The goodness is more concerned about that in saving the lives of innocent persons, than by punishing or destroying evil men. So that if the man would need to choose between that in saving an innocent person from danger, or that to chase after the criminal which caused it; then it is a matter of principle in first saving the person, even that the criminal can get away. For the wicked man is already condemned by the divinity, dead and afflicted in his own sins, so it is only a matter time when he will be punished, in this existence or the next one.

In can first be discoursed upon blackmail, when the man’s enemies possess information which can be used against him, like faults from the past or something deemed shameful, which does either involve the man or persons that he cares for. These enemies do thereby threaten to reveal that information openly, unless the man does comply with their wishes, since the alternative would otherwise seem humiliating to him or his people. However the most prudent thing is to consider such information something which is already lost, permanently, since the man was not able to prevent it before it was too late. The man should rather focus upon that in enduring the humiliation when it will happen, as if he was suffering for doing the right thing, since he refused to become an accomplice of the blackmailers. The man did perhaps commit faults in the past, but it is no longer relevant if the man has already repented and is doing the right thing in the present time. It does not make any sense if the man would again commit faults in the present time, by yielding to the demands of evil men and give them power over his will, just so that other people will not know about the faults which belonged entirely to the past. This is why it is prudent to turn the thing upside down, and respond in the exact opposite way. It would be better if the whole world would know about the man’s past faults, while he is able to maintain his will free and be at peace with himself. It is a preferable option than if the man would keep such faults secret to the whole world, while being slave to evil men at all time, even that he can pretend to be free in the eyes of other people.

It can happen that a blackmailer seeks to reveal information about someone that the man cares for, which would cause some kind of embarrassment or suspicion from other people. But the man should never consort with the blackmailer without that person’s knowledge, as if it would only be a secret between him and the blackmailer, so the man would allow the blackmailer to control or manipulate his life in some way. It should rather be turned this arrangement upside down, where the man should first consult with the person he cares for, in making a decisions that is deemed honourable to both of them, without the knowledge of the blackmailer. For that both of them are concerned about the welfare of the other, and possess the will to do well, to the best of their conscience. So they will be in better position to help each other, and in overcoming the plan of the blackmailer. If these two persons are really true friends then neither one of them will seek to do anything which will harm the other, but both of them will be willing to suffer harm in an unjust way, so that the other can maintain its freedom, dignity, and peace intact. It is also taken into consideration the love which the other person has for oneself, so it is never done anything which could harm oneself and make that person troubled about one’s life. This means that the other person will be willing to endure the embarrassment or suspicion in question, rather than that the man would yield to the blackmailer on its behalf. For that person does want to save its friend from self-constraint and unhappiness. It can thereby be said that true love is able to conquer anything, if the two friends are really sincere in their intentions, outspoken and trustful of each other. And if we truly love our friend with a pure heart then we will never allow anything to come up between us, whether it is slander, accusation, or the possibility of giving a wrong impression. For that we do constantly seek to be faithful toward our friend, while we do believe the same thing about him, in not doubting his true intentions. So even that the blackmailer would reveal harmful information and get our friend into a trouble then the latter would still never become angry, because our friend is only concerned about our welfare.

The worst case scenario would consist in that when evil men have an innocent person as a hostage, someone which the man cares for and is afraid that it can come to harm. The man should be willing to sacrifice himself if possible and switch place with that person, or by offering any transient riches in order to guarantee that person’s release, since that a living being is always more important than any lifeless things, money or objects. It is however different when the blackmailers threaten to harm their hostage, unless the man will help promote their evil ends, at the expense of other innocent people in the process. If the man does comply with the blackmailers then he will give them even more power to inflict harm, so it is sought to escape from small danger to a much greater one. For the man can seek to save an innocent person that he knows, while disregarding innocent persons that he does not know, even that they do otherwise share corresponding position. These wicked men possess the will to commit evil deliberately, in harming and abusing innocent persons. So that nothing good ever comes out from that in helping the wicked men, since they still possess the same evil intentions. The man should never help a wicked person, which does at the same time want to harm him and his beloved ones, whether that wicked person will attempt to do so now or in the future. The wicked person does perhaps not make its current threats come true, but it will surely attempt to harm or corrupt the innocent persons through other means, when an opportunity will present itself. It does not make any sense that the man should seek to make that wicked person more powerful, in better position to commit evil against him or is beloved, and more likely to get away with it. Imagine if a terrorist would take one hostage, and then threaten to harm that hostage unless he will get two hostages, and so forth, until he will be in position to corrupt and destroy everyone. This is why it should never be complied to the demands of terrorists, because it will otherwise encourage them to commit similar crimes in the future.

All goodness or evilness is originated in the man’s will to do so, where he has already chosen either influence from within even before he has committed the actual deed. In this world can be experienced pain, shame, loss, and death, but it is actually the evil man which degrades himself when he does commit an evil deed and mistreats an innocent person. The innocent person suffering an evil has not done anything wrong, nor wished it to happen, so that person should not have any guilt over the matter, nor feel responsible for it. It can be mentioned the Greek fable when a mischievous man sought to prove that a particular oracle was a fraud. For that man held a live sparrow in his hand from behind or underneath a cloak, and he wanted to ask the oracle whether that bird was alive or dead. For that if the oracle would say that the bird was alive then the man would crush the bird in his hand, and then present it forth as dead. But if the oracle would say that the bird was dead then the man would present it forth unharmed. The oracle did however tell that man that it was depended upon him alone, whether that he was holding was dead or alive. It should be looked upon this in context with that when the wicked men threaten to harm their hostage, someone that the man involved cares for, unless he will further their evil designs. For it is the wicked men alone which commit the evil act, while it is not the man’s fault if he does not choose to become an accomplice of their crimes against other people. The wicked men might perhaps proclaim that it was all that man’s fault, that his inactivity guaranteed that the hostage would be harmed by them, instead of being saved. However the wicked men choose to interpret things in an evil way and in making an evil choice, but nobody forced them to do it, and it had nothing to do about the choices of other people. The wicked men would either way have distorted the interpretation of everything, by deriving a selfish meaning from it, seeking for pretences in order to self-justify their evil acts, even that the wicked men were already corrupt from within long before it. It does of course not matter whether the man in question gets all the blame or not, so long as the hostage can be saved or spared further harm. But the man should seek to deliver the hostage in honourable way, without being at the expense of someone else.

The wicked person is already guilty and accursed, pronouncing its own harsh verdicts and falling into the very same trap which it had intended for innocent people. The wicked person may escape from the authority of men, but it can never do so from within, when it experiences spiritual death, emptiness, torment, chaos, insanity, and maladies. Blackmail does only seem to be impossible and unbearable if the man does not have faith in the divinity. The divinity is able to make the person courageous and of stoical mind, when it comes approach adversity with self-confidence and endure it with longsuffering. The divinity is also able to comfort the person, give it hope, and heal its spiritual wounds. And the divinity is always able to have the final world, in passing the final verdict, reward or punishment, both during this human existence and in the next one to come. This means that the wicked men will never prove victorious in the end, even that they are able to hide their crimes from other people and escape from the human authority. For the divinity knows everything and is able to achieve anything, so the wicked men will surely be punished after the death, experiencing far greater suffering than anything by human hands. The divinity can also create a new world and a new life for the innocent persons, so the persons will no longer remember the suffering and shame that belonged to the past. This is why the wicked men do only ambush their own soul, when they threaten to harm innocent persons. For the wicked person is threatening to commit a wicked act, which will guarantee that the wicked person will be in danger of hell fire, be doomed to end there. The innocent person does on the other hand obtain hope in its suffering, because the divinity can always resurrect it in the world to come or nullify any bad experience.

The wicked person does come up with threats because it does not already possess a rightful cause, an advantage, or a merit of its own, as if it could deserve a victory or work hard for it. The wicked person will continue to have power so long as we allow its words to have an impression up us, while we are afraid that our own self-image or self-interest can be harmed by it. If we stand up to the wicked person and are willing to suffer in an unjust way then that person will have nothing, and be just as powerless as before, since that it wanted to feed upon everything which we have. The wicked person has nothing, and it will continue to have nothing while we refuse to give in to its wrongful demands. The man should beware of illusionary choices which the blackmailer can offer to him, like when it comes to choose between two hostages, so the other one will suffer in consequence. No man should ever have to make such choice, concerning the lives of other persons, in determining their fate. But each man can only make such choice regarding his own life, like by offering to switch places with the hostages, or in being the one to endure the suffering instead. Or it can be allowed either person to make such choice for itself, whether it is willing to sacrifice itself for the other one, and be contented with the decision. The virtuous person does not want other people to troubles themselves on its behalf, like by having guilt or remorse over the matter, but it is only concerned about their welfare. It would of course be best if it would be overcome the blackmailer from the outset and saved everyone, rather than by playing his game and corrupt oneself in the process. It is about looking for the third option, in looking outside the box, since the goodness is always superior to the evilness, and the goodness does never yield in the least.

6.4: External adversity

Now the man can show a sign of selfishness or self-righteousness in his bearings, but it is still not the same thing as if he was evil or that he could not be redeemed. For the man can show weakness in small matters while he does however prove to be scrupulous in the greater matters, since the man does really love other persons and cares for them, is humble enough to repent of his faults and confess it, and is merciful toward other people in distress. It can thereby happen that the man commits some faults, but it does still involve a mistake or accident on his behalf, something caused by ignorance on his behalf. So the man did never commit evil in a deliberate way, nor was it directed personally against anyone. Every person can show a sign of weakness and human frailty, but it can still have the heart in the right place, since the person would have done the right thing if it would only know better and be given the chance. It should be evaluated each person by its own merit, where every good quality should be admired and acknowledged, regardless of that whether that person is our friend or enemy, as if our own life would not matter. Even that the man has been persecuted by his enemies then he is still unable to predict the future, whether some of them will repent or not, in becoming a better person and able to help other people in distress. So the man may not understand it now in his current position, but perhaps after few years or decades then his enemies can finally be converted from within. This is why the man should not wish for the downfall of his enemies. For such people may be ignorant now and not know what they are doing, but these persons can later on experience similar adversity in their own life and be taught humility by it. So that for as long as that person continues to live on then it can be given a chance to redeem itself.

If the man does truly repent in his heart of all the suffering which he has caused to other people then he should never become dejected in spirit, or overwhelmed by his own guilt. For the divinity has made that man capable of repenting in the first place, and humble enough to confess that he has been at fault. This is why the man is both able to ask for forgiveness and receive it, because the divinity has prepared his heart and soul from within. The man should consider himself fortunate, that the divinity loves him enough to make such repentance possible, making the man worthy to be redeemed in its eyes. But if the man was truly irredeemable then he would never experience any repentance in his heart, where he would be indifferent to the suffering of other people, be proud and stubborn enough in continuing with his evil ways, and that without confessing anything. The humble sinner does on the other hand assume responsibility of his own choices, and he is able to become a better person after having repented of his faults. For that man does not repeat such errors again, not against the same persons or against people in similar position. But that man has already improved himself from within and his conduct as well, so it is done better next time in a corresponding situation, from henceforth. However when a wicked man does not experience any repentance then it is because he is still being punished from within, and brought to even more shame by the divine justice. It is because the divinity has not restrained nor disciplined that wicked man in any way, which would otherwise have preserved him from greater troubles and corruption. But this process will continue to escalate while that man remains proud and stubborn.

When wicked people are involved then they commit evil in a deliberate way, and it is directed against the person, for the purpose of causing it harm, shame, and loss. The wicked man seeks to mislead the person, to corrupt and destroy it from within. So the wicked man is already guilty in his intentions, even before he has actually or said or done anything, since he has wished for evils to befall an innocent person and rejoiced over its misfortune. This is why it should be rejected evil people from the outset, because they are already spiteful and covetous in their heart, false and treacherous, and hypocritical in all their dealings. It should thereby not be regarded the wicked people nor had any company with them, since that nothing which one can do on their behalf is able to change them to the better. Even that the man can do a good act toward a wicked person then the latter will still never see it as a good act, so it will neither acknowledge nor appreciate its significance. For the wicked person is already treacherous and corrupt, so it will interpret everything in a similar way, suspecting other people of the same false intentions as it does possess. The wicked person does consider the goodness of other people to be a weakness, something which can be exploited against them, an opportunity to betray their trust, in repaying good with evil. The honest people can do the right thing toward the wicked person, through good and pure intentions, but that person will still always choose to see something spiteful and covetous about it. The ideal thing is to love all people in an unconditional way and treat them with longsuffering, but it does still not mean that one should trust everyone or seek to have company with everyone. For that one can continue to do the right thing toward other people, but one should still not seek for the company of the wicked men while they continue to be wicked. It is not like one should be in need of the wicked men or crave after their approval, but they must first have an initiative to repent and be converted the divinity, before they can begin to approach other people in honest way.

It can happen that the man allows himself to be deceived by delusions, in continuing to have company with wicked people in order to help them, and change them to the better, since that man will otherwise have guilt over that in shunning their presence. However if all previous effort has hitherto been fruitless then it will also be so in the future, because the wicked people continue to have the same heart and mindset in all things. For that nobody else is able to help or change the wicked person, but it is ultimately depended upon its choice alone, whether that person will sincerely repent in its heart. The matter is only between that person and the divinity, what is heeded and chosen from within, in preferring the truth and its moral principles above the selfish influence of the mind. The wicked person will otherwise blame everyone and everything for its own evil choices, as if other people had first started the problem and that person is merely repaying them in the same way. But if that person would find itself abandoned and isolated then it would discover that all such evil desires and delusions is bound to itself alone, since that person continues to crave after such things even that other people are absent. It is not like the man does first need to have friendship with evil people, and then be betrayed by them, before that man can finally cease to trust them and reject further dealings with them. For it can already be discerned such signs in their bearings, that prove to be false and dubious. It can already be read between the lines during the human relations, in sensing something false and spiteful and covetous in the eyes of the wicked person, and where its tone proves to be pretentious and egoistical. For the wicked person can all of a sudden blurt out an improper opinion, like when it is spoken shamelessly about indecent things like any ordinary topics, or too lightly about the misfortunes of other people. And when the wicked person notices another person in a weakened state then it will seek to exploit the opportunity, by manipulating or abusing the person in some way, and by looking upon the person as a mere tool in order to satisfy its selfish desires.

The wicked person is already insincere in its intentions, having ulterior motives behind its outward speech and gesture, so that person is unable to suppress the signs that follow treacherous desires and thoughts. It corresponds to a fair-weather friend to some extent, where that person does pretend to be our friend while we experience a time of prosperity in our life. But that person will be the first one to abandon us and turn against us, when we experience a time of adversity and there is no longer any advantage to be had from us. It is a transparent sign that such person was never our friend to begin with, because that person did never have any sincere and good intentions before we accepted it as our friend. It can happen that the man does already have a friendship with an evil person, even that he does not find himself in such bad company and dislikes the person, so he does no longer feel any longing in continuing it. But the man does still not choose to do so, against his own willingness and better judgment, because of his misplaced concern for the evil person. It is because the man is afraid of making that person upset and unhappy, if he does cease to give that person attention and has no further dealings with it. The man is thereby inventing these or those reasons which seek to self-justify further friendship with the evil person, as if there was something good about it or to be hoped for in the future. But all such enumerated reasons are made upon a wrong basis, because they have nothing to do about the actual person, its attitude and choices in general.  For it is like the man could invent such ‘positive’ reasons about anyone in order to self-justify anything, without being in context with current circumstances and his personal experience, how the matters have hitherto been and will continue to be in the future. These ‘positive’ reasons do not change anything about that evil person and what it is capable of, but the man must rather make a decisions based upon facts and adapt to the situation.

The spiritual soil in the wicked person is already barren, so that nothing good can be aroused in it, regardless of that whether one can have good intentions and wish to help it in some way. The goodness is meant to lead to good reception, in benefiting the man from within and make him a better person, increasing his understanding and capability in the process. If the man’s effort for the sake of an evil person does not lead to anything good; then it means that such an effort did never belong to the goodness in the first place. The goodness did never encourage the man to throw his pearls before the swine, because the goodness did already know it in advance, that all such effort would be doomed to failure. The evil person is already closed in advance, and no man will be able to convince that person otherwise, since that evil person has already rejected the divinity from within itself. It does not matter whether the evil person had once done favours to the man, because it does still not justify that he should be obliged to repay it with complicity in corruption. For that a good act should call for another good act, rather than an evil one. It can be mentioned when an evil person has hitherto never appreciated anything which the man has done for it. It has nothing to do about the man himself and what he should ‘rather’ have done, but it has everything to do about that person’s ingratitude and inner emptiness. It would not have mattered if the man had been perfect and made some great accomplishments, because that evil person would still not acknowledge it nor appreciate anything. This could also apply about an indifferent parent, although not an evil one, which does not have any interest in that what its child is doing and able to accomplish in its life. For that parent can immediately change the subject or not respond in any way, every time the child is speaking about its fields of interest or goals. But that child should not become bitter or angry over the matter, in not having faith and consent from its own parent, since that parent is either way no expert about the matter nor in position to pass any verdicts.

The man should rather invest his time and effort upon a mutual friendship, which is the most giving to both persons, since they know how to appreciate what the other is doing. It should thereby be cultivated further relationship with those that do already love in an unconditional way, rather than by neglecting the decent person in favour of the unworthy one. If the man is going to separate himself from an evil person then he must ignore all direct and indirect communication with it, no matter what that person can attempt to do about it. It is not like the man does first need to explain himself before that person, since that person will either way disregard the truth and continue to obtrude into his life. The man should rather convince himself in continuing to reject that person, when it comes to shun dealings with that person in all forms and never reveal any sign of weakness to it. It should thereby never be made any compromises, nor given in to any demands. Now the evil person can come up with excuses and promise to behave better in the future, but it does still not involve a genuine repentance. For that person is only coming up with a temporary show in order to convince the man that it is repentant, while that person has not convinced itself of repentance from within. This means that the evil  person does not actually understand what is deemed to be right or wrong, in understanding the value of the choice and by being willing to do so, ‘how’ it can actually improve itself. So the evil person can perhaps change its manner of speech and gesture, by pretending to be ‘good’ for a certain time, but it does never involve any right premises or intentions. It can however happen that the evil person does really repent, and carries an endeavour in improving itself, regardless of that whether the man will believe it or not, forgive it or not. That attitude and conduct proves to be genuine at that moment, but it is also a matter of that whether the person will remain so, by being consistent with it in the long run. The man can thereby still be wary of the person, and not give it his trust too hastily, but both of them can go their separate way from some time, and focus upon their own life. For the man can very well have a good life without that person, and that person can very well have a good life without that man. But perhaps can it be begun a new friendship sometime in the future, if that person has proven itself honest and reliable in own affairs.

The man can find himself living in a place where the majority of the people are hostile to him, discriminating and persecuting him, whether it is done so physically, mentally, or socially. It can apply that the man is innocent, where he has done nothing wrong in order to deserve such treatment, but he is being persecuted for not being as corrupt as that people. Or it can apply that the man does have a bad reputation because of his past life and faults, so it is like he is condemned and shunned in advance, even that the same man has already repented and sought to do the right thing from now on. If the man does find himself in such position then it has in real nothing to do about his person and what he can do about it. It is not like the man does first need to prove himself in the eyes of other people before he can finally be accepted by them, or by seeking to convince that people to cease their disrespect, since they are already biased and closed in advance through an ill will. The man should thereby not consider himself obligated to stay in such place, and continue to look for company with such people. But the man should rather seek to begin a new life, at a new place with a new people, which is solely for his own sake and not for anyone else, since the man should do things according to his own premises, and upon his own basis. A similar principle can apply when parents have a child which is constantly picked on at school, so that child is constantly afraid, troubled, distracted, and unhappy in its soul. It is not like the parents should prefer their home, material possessions, and profession above the spiritual health of their own child. But the parents must rather be willing to sacrifice away all such things in order to save their own child, to make it whole from within. It can of course happen that some person are good and friendly to the man, but it does still not mean that he is obligated to stay in such place, only for their sake, especially if these persons do already have many friends and an acceptable life. A similar thing can apply when the man does have false and treacherous friend, which is constantly going behind his back and does not appreciate his company. For that false friend can be friendly to the man at regular interval, but the man should still not feel guilt over that in wanting to end the friendship, since the man is already unhappy and vexed most of the time.

It is in the nature of the spiritually blind men to appeal to corresponding vices and weaknesses in other people, just as what such men possess and experience in their own life, since they have already yielded to such corruption from within and practiced it in deeds. For an example then a self-righteous man can preach something to other people, so they will become just as meddlesome as him, accusative, and hypocritical about the faults of other persons. A selfish man can come up with flatteries toward other people, so they will become just as envious as him, covetous and vainglorious about their own self-importance. And a malicious man can come up with arrogant speech and slander innocent people, so the audience will also be filled with the same ill will as him, treachery and cruelty. For the spiritually blind man has already been defeated by selfish desires and vices, where he is now enslaved by the mind and does not dare to rise up against it. So that man does now wish other people to share his defeat and suffering, by dragging them down with him, so he tries to tempt that people to have the same wrong opinions and corruption. The innocent person is unable to prevent the evil people from speaking evil things about it, and what kind of devices they can come up with in order to undermine or attack it. For such evil people had already been intent upon that in doing the wrong things, regardless of the truth in that matter, what the innocent person could say for itself or do in order to appease them. It is already transparent that the evil people are a liars and guilty of wrongdoing, but nobody is able to control in what way they choose to think and speak.

But the innocent person does still possess a free choice, how it is chosen to look upon the adversity, and how it is chosen to react toward the opposition of evil men. For that person can always refuse to allow such things affect itself in any way, by ceasing to become credulous and sensitive about it, since that such things would either way not have been avoided. The innocent person does at least know the truth for itself, and it can continue to do the right thing in regard to its own life, while the choices of evil men are their own problem and responsibility. It is most important that the person does not give such opposition any power over its will, so the person will no longer consider this to be its problem, and no longer have any initiative in subjecting itself under its influence. This means that the person will never loose faith in itself, never restrict itself, never neglect its true potential, and never cease to treat itself with self-love, self-knowledge, and self-respect. It is the divinity which is able to understand and determine everything, and pass the final verdict. But the empty words of evil men are powerless, and cannot change anything from within, unless the innocent person chooses to believe their lies and treat itself in a superficial and unfair way. It is most important that the innocent person can overcome its own weaknesses, which make itself receptive toward such temptations and opposition from other people. It is true that the evil man is guilty of falsity and wrongdoing, but the innocent person does have itself to blame for choosing to listen to and yield to such temptations. The evil man did not force the innocent person to make wrong decisions and mistakes, but such troubles happened after that person did choose to become too credulous and sensitive, in receiving such things too much into itself, or too personally. For an example then the innocent person can begin to neglect its own affair and even punish other people for it. So the main problem does not really consist in the original incident with the evil man, but rather in that person’s improper interpretation and response.

If the man has been betrayed by a false person then the real problem does not consist in that person, but rather in the man’s credulity and error of judgment, in having presumed that such person was trustworthy and chosen to have further association with it. If the man does have a friendship with a ungrateful person which does not appreciate him and treats him with disrespect; then the real problem does not consist in that person. It is rather because the man does consider himself to be in need of such person, in making himself too depended upon it. If the man does experience an adversity from another person and allows it to have bad influence upon his temper, to the point of committing some fault, then the real problem does consist that man’s own sensitivity and revengefulness. If the man has deceived by another person and endured some loss (fraud, scam, hoax) then the real problem does not consist in that person. It is rather because of the man’s own vanity and greed, which had made himself short-sighted, blind, and easily exploited by everyone. If the man has fallen into trouble and been exploited by another person during intoxication; then real problem does not consist in that person. But the man is rather to be blamed for having chosen to drink alcohol in the first place, until all sense was lost. It can be calculated the real intentions of evil people, by being aware of that what kind of reactions they are attempting to arouse in oneself, by saying or doing this or that. It should be noticed what kind of response or consequences will happen if there is believed their words and acted upon it, so it can thereby be discovered their real plans. It does correspond to the principle that the guilty part is he whom does profit most from a crime. It is about discerning what kind of selfish desires drive for the evil people, for there is always some selfish advantage, profit, or pleasure which they do covet for themselves, so it is like everything else is pretence, what they can pretend to do in order to obtain it.

If the man is going to overcome evil people and their opposition the he must first overcome his own selfishness, any concern for his own self-image, self-interest, and self-preservation. If there does not exist any ego then there will also not exist any problem, at least not in the man’s eyes, since there is no fear or vanity in him which can be appealed to. The external things are not the original problem, but it is rather the mind with its delusions which seeks to make everything and everyone become a problem in the man’s eyes. The wrong opinions of other people are unable to harm the man, unless the man chooses to receive it into himself, by behaving after such lies and slander as if it was true about him. The man does not need to the recognition or the approval of other people, as if their permission was required before he could finally aspire for greater things and have a decent life. But the man can very well do so without such people, and without the mind’s intervention. Even that nobody has faith in the man then it does still not matter, so long as the man has faith in himself, thereby confirming that the divinity has faith in him. It does however not work the other way around, if everyone had faith in the man except the man himself and the divinity. The spiritually blind men should be allowed to be selfish and stupid in peace, by being wrong about everything, so long as it does only involve their own life alone. But it should otherwise be stood up to the evil men, rebuked them, and even overpowered them, if their choices are about to or are already affecting other people to the worse. It should be focused upon that in overcoming the evil person in a direct way, after it has been arrived to the scene and confronted him, so that something can be done about the matter. It does all come down to that whether one is willing to endure pain and loss, in making the necessary sacrifice in order to undertake a challenge and obtain a victory. For that one would otherwise stand back and do nothing, by being too cowardly to endanger oneself, so that one will neither participate in a challenge nor be worthy of victory.

If an evil man is not persuaded after the first few truthful arguments (or rebukes); then it would also not matter whether one would produce forth thousand additional arguments. For that evil man has already been intent upon that in making an evil choice, but he does then afterwards come up with pretences or excuses in order to cloak his real intentions. It is something which has already been planned in advance, what the evil man should say and commit at the scene, even before he had heard what other people had to say about it. That man is already closed in advance, hypocritical, and self-condemned in his ways. It should not be resorted to violence if the evil man is only speaking with his mouth, since that one would otherwise be confirming that his words left much impression upon oneself. It is most important to stand one’s ground, as if nothing could change one’s determination and conviction, when it comes to oppose lies and injustice in all things. It is thereby refused to be afraid of the evil man and what he can threaten to use against oneself, so it is refused to obey him in anything, and not even made any pact with him (compromises). It can also be mentioned that one should never allow superficial issues to intimidate oneself, like the outward appearance of the evil man, his muscles, facial expression, bodily quirks, loud voice, bold words, and threats about the future. For that all such things are irrelevant to determination, courage, fortitude, skill, and fighting capability, what that man does experience from within and in what way he will control his body. And a similar thing applies when an evil man does yell and speak with a threatening tone, because it is irrelevant to the sense of the truth, in having a wise and rightful claim. If the evil man is unable to overpower oneself in the present time then he will also be unable to do so in the future, since he is already cowardly or too weak to do anything.

The man cannot expect that it is possible for him to overcome the enemy in question, if the man is already afraid of him in advance, already too hesitant or fighting half-heartedly. For the man will otherwise not be fully concentrated upon that in overcoming the enemy himself, since that his attention is upon things irrelevant to the victory. This does especially apply about the man’s concerns for his own self-preservation,  like by being afraid of the possible pain which the enemy could inflict upon him, or by being too passive and on the defensive, merely following the initiative of the enemy’s attacks. But the man must rather fight with his whole heart, by being fully devoted to the struggle, in making his best possible effort, and be determined for its own sake. The performance has the most priority, the spiritual and physical capability during the fight, while all words can be superfluous, in the meantime before the fight or during a brief pause. That to save the body at the expense of the spirit does always prove to be counterproductive, because it is the spirit which governs the body but it is not the other way around. If the spirit is neglected then the body will be neglected as well, like when a capable man allows himself to be enslaved by evil people and thereby will his capability only serve their selfish ends. But if the man does sacrifice the body in order to uphold the spirit then he will be more likely to save both, because he will maintain his freedom and intelligence. The man should never comply with the demands of an evil person, but he should on the contrary be willing to endure the opposition which the threat does reach to. It is preferable that the man should endure such pain above any shameful dealings, because he will continue to be free after the pain, not be burdened with the presence of that evil person. That evil person would otherwise be the root of the problem, constantly creating new evil demands and new troubles, since it does possess the deliberate will to cause evil.

The matter in question is not about the possibility of avoiding all harm, or by having an easy victory against an inferior opponent, as if it could already be foreseen the outcome. It all comes down to that whether the man will abide by a principle, by continuing to withstand the evilness in an unconditional way, at any time and place. It is as if the conditions do not matter, or what opponent is involved, so long as the man would be willing to live and die for a higher cause, rather than by saving his life in a shameful way. The man can perhaps be defeated in regard to the physical body, but he has still the same conquered in regard to his spirit, by maintaining his freedom, dignity, and innocence intact. The noble man does not necessarily care that much whether he can win or loose in these or those fights, because he does already have faith in himself, does never give up on himself, does never yield to his enemies, and he will continue to fight to the very end. It does however not make any sense when the man surrenders away his freedom and dignity to the evil enemies, in order to save his physical body temporarily from harm. For that by doing so that man will encourage all other evil men to treat him in the same way, so they will come up with similar threats and exploit the same weaknesses against himself. This is why it is preferable to continue to fight to the very end and be willing to die with honour, since the alternative does otherwise make the life seem worse than death. It is more important that the man can be freed from his fear of death, because his enemies have hitherto only seemed dreadful because they are able to inflict death upon him. But if there is no fear of death then there will also be no fear of any human enemies, because it does all come down to the same destination, the ability to endure suffering. It does not make any sense when the man craves after the survival of the body, even that he has nothing worth living for, since only the spiritual aspect can make his life meaningful.

It can be a needless thing when the man remains bitter, and still carries personal grudge against people which did him wrong in the past. It can namely apply that the man has already been healed of his weakness, and the problem has already been solved which was once used against him. For an example then the man was once unhappy, but he is now happy and contented with his life. The man was once cowardly and weak, but he is now courageous and strong. And he was once foolish and easily exploited by other people, but the man is now wise and spiritually sober. The wrong things do thereby no longer exist in the man’s life, which he is supposed to be upset over. The man did once not have faith in himself, in his capability to have decent life of his own. But the man did give up on himself and committed many shameful things, making a fool out of himself in the eyes of other people. Therefore did the man obtain a bad reputation, and other people began to shun his company and treat him with disrespect. However the man should still not blame these people for everything which went wrong in his life, because it was merely the consequence, the after-effects, or incidental things. The primary goal is not about satisfying a personal revenge, in hurting one’s enemies or to make them acknowledge their past faults. It is much more important what dwells from within the man at all times, what kind of understanding and capability does follow him everywhere, and affects his personal experience. This is why the man should forget all about the enemies of the past, but be rather concerned about that in understanding and improving himself, when it comes learn from the mistakes and do better next time, when finding himself in a corresponding situation. The people of the past were not the only evil persons in the world, but the man would surely have met some other persons instead, even that he had been located somewhere else and at another period. For that any evil person would have noticed his transparent weaknesses and sought to exploit it against the man, so long as that man would remain so, and not stand up for himself. The best preventive measure is to be free from such weaknesses, while accustoming oneself to firm determination and conviction. But it should not be wished the people of the past any evil or rejoiced over their misfortunes, since it is a despicable thing to attack people while they are down upon the ground.

The wicked people can deceitful and crafty, but they are still the same not wise or prudent. That craftiness can only work if the man is credulous and believes their lies, by assuming such people to be trustworthy, and while he is unprepared for their treacherous move. But after the wicked people have betrayed the man and turned against him then they will be unable to do again, since he now knows their true nature and intentions. It can also correspond to that when a person does cheat its way to a victory in a contest, but it worked only because the opponent did not know about it and did not resort to the same trick. However the cheater would otherwise never have obtained victory upon equal terms, if both contenders would be allowed to do the same things during the contest. The wicked people are full of weaknesses, where there is no existing virtue which makes them strong and wise, but they can only rely upon the foolishness and weaknesses of other men. And the wicked people might rely upon lies and tricks in order to deceive other men, but they can still be utterly incapable of discerning the same things in others, whether they are telling the truth or not. For the wicked person does already live in self-deception, not heeding the truth in its own life, so that person can easily be deceived by other wicked people, or that person does not believe the truthful testimony of a honest man. It should be answered a wicked person with as few words a possible, even by saying only ‘yes’ or ‘no’. A quarrel with its change of insults is not something which belongs to the goodness, so the goodness will not help the better man scorn and humiliate his enemy.  The wicked man is already worthless, and he does have nothing to loose during a quarrel, by relying upon personal attacks and insults, which is deemed shameful to him. But the better man does only degrade himself by relying upon evil against evil, by going down to the same level as his enemy, so that he has nothing to gain and everything to loose. For the honest man wants to maintain his self-control, innocence, and dignity intact, so it would have been better if he had never participated in the quarrel from the outset.

The wicked men are especially those which deliberately seek to harm and abuse other people, whether it does involve violence, sexual abuse, oppression, manipulation, or corruption. The divinity can punish the wicked people from within, even that they have not experienced any external incidents, or intervention from their enemies. This means that the wicked people have not experienced pain through violence, nor shame openly, but the wicked people do still experience another kind of pain and shame from within. It can be said that the wicked people have already been punished by the divinity, because they are already wicked and unable to know the benefits of the goodness. Therefore can the wicked person be already ugly in its soul, weak, stupid, cowardly, obsessive, restless, lazy, stagnant, and unhappy. As the wicked person becomes the more stubborn in its evil ways and refuses to repent; then it will experience the more chaos, torment, madness, and maladies in its soul, as if each moment would be unbearable. It is much greater punishment than any personal revenge from a human enemy, since it is constantly experienced from within while the latter does only last temporarily in the flesh. The man does not become virtuous by killing human enemies, nor will a misfortune make the man a better person by default. It can happen that a wicked person does experience a misfortune which arouses pity from other people; as if the wicked person had not deserved it or that it was something which was not supposed to happen. But that same wicked person had been devoid of all compassion and mercy toward other people in distress, secretly wishing for such things to happen and rejoicing over their misfortune. It can thereby apply that the wicked person does experience a misfortune of its own doing, because that person has pronounced its own harsh verdicts and received similar evils.  For the wicked person was so self-absorbed and delusional that it became distracted and negligent of itself, falling into unforeseen accidents or undertakings tasks far beyond its capability.

7. The World

Controversial issues

It should be kept to the original purpose of politics, which drove forth its existence, why it was created in the first place. For that politics should be centred upon the needs of the people and its welfare, in making them able to have a decent life and obtain progress in the society. It has everything to do about that what is considered best for the people, both from within and in the external maters. But it should never be preferred an ideology above the people itself, which such ideology was created for and meant to serve. Thereby should not be carried blind loyalty to a specific ideology, as if such ideology would be permanent or always the best one. But an ideology does only have value for as long time as it can benefit the people, or rather benefit them most in comparison to all current ideologies. However if there will appear a better ideology in the future then it should be adopted, while the obsolete one will be discarded, regardless of that where it is originated from. The methodology of politics is irrelevant to personal merit, sense of truth and justice, in determining whether the contenders are honest, competent, and responsible enough. For that such political tricks are only bound to the time before the man was elected into an office, while it does not deal with the challenges which happen after the election. It can perhaps deal with that man’s image in the eyes of other people, so the man will be able to hold his office, rather than by loosing their trust too soon. But the political tricks do otherwise not make the man a better person, a better leader, or a better reformer. All men can wish for a good consequences or outcome, but the difference does namely consist in the means, ‘how’ it can actually be achieved, by what or whom, above others. This is why people do disagree with each other and become divided into political factions.

It is not like the man does first need to belong to a specific ideology or a political faction, before he can finally become wise and competent enough, in discovering proper solutions. For the truth and the justice is originated from the divinity, and belongs to it alone, so the man is merely receiving from its abundance, while having created nothing on his own. The solutions are originated from within the individual, but he does not need to implicate it to a specific ideology or a political faction, since it only appeared afterwards. Each proposal should be evaluated by its own merit, rather than by being mixed together with other irrelevant proposals, belonging to the same political party. It should be elected the best proposal, and the best person, which had been offering that same proposal. Political factions are somewhat identical to the medieval setting in Europe, when many irrelevant fields or studies were mixed together, rather than by being separated. For an example then it was mixed theology with practical fields, so the theology only got in the way of the other, creating needless presumptions and restrictions in the process. It is the same thing with political factions at our times, because it includes both wise and foolish persons, wise and foolish proposals, which are mixed into one whole. It would have been better if political factions would be abolished, while it would rather be elected individuals into office, and voted for proposals, without the factional attachment. The concepts of the ‘public opinion’, the ‘majority’, and the ‘whole’, are overrated. It is not quantity which makes the opinion right, but it is rather based upon its quality. The group consists of individuals, and all opinions are originated in them. So it happens in one man at a time, and there is had one opinion at a time. The prevailing public opinion does not explain ‘why’ the people have such opinions, based upon what inner source.

Law and order is not only meant to protect innocent people and punish criminals. The spirit of the law is meant to free the people from all fears of criminals, so the people will no longer allow the criminals to have power over their will, nor obey them in anything. So the people will be bold enough to stand up for their rights, and fight against corruption, as if the concern for truth and justice had priority over their own personal safety. The spirit of the law is also about a preventive measure, to encourage honest conduct and discourage dishonest conduct, so that people will not consider the latter to be worth the trouble. The law is both meant to punish the criminal after the evil act, and to prevent further harm, since there would otherwise be more transgressions and victims in the future. The main problem does consist in the criminal’s deliberate will to sin, so that will must either be separated from the person, or that person will be separated from the society. This is why convicts are either given the possibility to rehabilitate themselves, or to remain in isolation. The man did create the laws of the society, but the laws did not create the man. The laws and their regulations are meant to make it easier for the people to obtain justice, to make that process efficient, and less likely to be abused or exploited in any way. The laws and their regulations should thereby adapt to the human beings, when it comes to fulfil their needs, maintain their freedom, security, and dignity intact. But it should not be preferred the regulations above the welfare of the human being, like when it does involve needless formalities, sluggish process, and stupid technicalities,  which fails to protect the honest citizens in time. The fight against criminal organizations must always be flexible, responsive, and adaptable, by heading straight for the root of the problem and come up with necessary measures, since that guilt is already transparent for all to see.

If a crime does only involve transient things and lifeless objects then it should not call for harsh measures, unless it had deprived the victims of basic necessities in order to survive. For that no person became harmed in any way, merely involving superfluous loss of luxuries. But the life of the criminal is more important than the material possessions which were stolen or destroyed, so that he should not be punished with any suffering or humiliation. Imagine how stupid it would be to esteem a human being to be of equal worth as these or those objects, no matter how expensive it was, since it was not that necessary to the owner. It can be commended criminal for having a sense of decency, by being compassionate and merciful enough in leaving innocent people alone, and unharmed. It does not make any sense when the society does want all criminals to suffer for their acts, regardless of the act itself, even that the criminals differ in their intentions and choices. This can also apply about the conditions within the prison, when the worst criminals abuse the better sort, which does far exceed the actual crime and the official punishment. It should however be applied harsher punishments when crimes have been deliberately directed against the person, like violence, sexual abuse, oppression, and manipulation. For the wicked man has sought to deprive the victim of its health, freedom, and dignity. It can be said that wars are nothing more than a murder and robbery on a greater scale. It is a ridiculous thing that the individual can be punished for such crimes from within the society, while nobody seems to notice anything wrong with wars and their atrocities, only because the people created two opposing teams and wore beautiful uniforms.

It could be discoursed upon matters like global warming, human pollution, hunger and poverty in countries, but in this work it will only be done so briefly. It should of course be done something about it, but the author of this work is no expert in such matters. It is not like one should be preaching this or that to other people, and criticize them for apathy, while one’s own life is not that different in the fundamental aspect. For that one has not been planting any trees, or consuming food without leaving any waste.  And one has not been travelling across the world and sought to make a difference in the lives of other people. It can only be said that the solution does not consist in that of merely reducing human pollution, by making a compromise which chooses the lesser evil. It should rather be replaced the wrong things with the right ones, which in this case does reach to plants and a habitable ecosystems, in helping the earth regenerate its wounds. And the poor countries will continue to remain so because of poor infrastructure, and corrupt persons which pretend to be act as intercessors between charity donations and the people in distress. Small donations here or there do not solve the main problem, but merely delay it for some time. It does correspond to that in applying there or those patches upon the symptoms on the body, while the actual disease continues to be just as active from within. It is of course a beautiful thing to show compassion and mercy to people in distress, and it should not be discouraged in general, even that the results can differ. But it is more important that the poor countries can become self-supportive and balanced.

It can also be discoursed upon unequal division of wealth, when the rich people become even richer while the poor people become even poorer. It can be ridiculed the situation when the men in power refuse to increase the salaries of the poorest workers, while hiding behind some technical issue, a concept which belongs to an education like business and economics. Such technical issue might seem to sound intelligent and outlandish to the common people, where they don’t know how to respond and are ready to accept it as a valid explanation. It is because the common people do not know the field in question, where they lack a comprehensive overview, the context between the concepts and when it applies (the conditions). But that technical issue is merely pretence, an excuse which was invented afterwards, while it is not the original reason, explaining why the men in power choose to refuse. For the men in power deem everything to be possible when their selfishness in concerned, while everything is supposed to be impossible in regard to other people, since these men do not want to help other people at the expense of their own self-interest. That is the root of the problem, the selfishness of the men involved, making them covetous for power and wealth, so it can be spent upon luxury, revenge, and self-indulgence. The men in power do thereby not possess the will to help other people, where they do not feel the need to do it, do not want to do it, and do not choose to do it. It would correspond to a situation if a rich man would come across a dying man upon the road. Then the rich man would refuse to help the dying man, by claiming that it was because of his beautiful clothes, that the material was not suitable for the rescue. Such an excuse is of course foolish and irrelevant, because the rich man did only need to intervene according to his human capability, regardless of the clothes he was wearing. The human race should not boast about its ideologies, like democracy and capitalism, as if it has made everyone civilized, selfless, broadminded, fair, impartial, and responsible. For that everything might seem to be right on the surface, and involve honest rules, but the actual people remain just as selfish and biased, and only concerned about their own.

Fanatics and terrorists are to be found in all countries, which are namely people which prefer a specific ideology or religious errors above the welfare of other human beings. The fanatics do not love or care for other people, but have instead based their life upon hatred and impulsiveness. Such men do first want to harm an innocent person, but they do afterwards invent reasons as its pretence, as if there was something rational about the wicked deeds. The fanatics do thereby seek to distort the interpretation of religious writings, until they will get the meaning which they want or want to believe. For they want to be allowed to kill innocent people, and make a profit from their misery, as if such wicked deeds were for the greater good or where something good was supposed to come from it. It can be mentioned when fanatics persecute innocent people for imaginary transgressions, like by accusing them of blasphemy or having failed to uphold some religious customs. But such fanatics are at the same time guilty of far worse errors against the divinity, for such men have ascribed their own foolish and wicked opinions to the divinity, taken the name of the divinity in vain and lied about its divine will. Therefore have the fanatics sought to make the divinity become their mouthpiece of propaganda, and they have pretended to be gods by doing so, as if the divinity did only signify their self-interest.

Hatred and impulsiveness had already existed in the fanatic from the very beginning, even before any enemies appeared on the scene, were invented or looked for elsewhere. And the same evil nature will continue to exist in the fanatics after such enemies are gone, so they will instead turn upon their people through new pretences. It is because the fanatics are still looking for opportunities to unleash their hatred upon someone. It can be mentioned when fanatic speak about committing all kinds of atrocities in the name of the ‘whole’, whether it is supposed to be their own country or the wellbeing of their own people. But it proves to be hypocritical in its nature, because these same fanatics do not care the least for a single person which they can meet with. For the fanatics do not evaluate the life of a human being as precious in itself, but only according to profit and advantage, as if the person were a mere means or tools for some selfish ends. The whole world does consist of individuals, and a crime against one person is the same thing as a crime against the whole mankind, since it happens to one person at a time. It is a common practice among fanatics to blame foreigners for all the problems in their own society, where it is attempted to create a fear about the unknown. But the fanatics prove to be the worst problem, because they possess the deliberate will to inflict suffering and shame upon innocent people, which is far worse than anything else in the world. It is indeed a mad thing to presume that the murder of an innocent person is somehow meant to help the society, in making the people more virtuous and enlightened in their affairs.

It is not like fanatics do only apply to religions, but it can also apply to racists and fascists, when specific fanatics pretend to be fighting against another kind of fanatics. It does not matter where the fanatic is originated from, if the attitude and the conduct is the same. A white racist is just as self-centred as a black racist, because in both cases they are exalting their own colour or race, while it is discriminated everyone else. However if the white racist had been born black then he would have exalted that colour instead. It should be seen this in context with Muslim terrorists, and fascists within the western society. For that both groups want to persecute innocent people that belong to the other side, and they are ready to corrupt their own people from the inside, in the name of unity against a ‘common enemy’. It should be condemned terrorism in any form, and regardless of that whether the terrorist does come from within our society or somewhere else. It should also be condemned fascists, people which attempt to exploit the misery of the victims in order to further their own selfish cause, as if it was nothing more than a free advertisement. No sincere and scrupulous person would act in such way, but indecent means can only be originated from an indecent person, which is already false and devoid of charity from within. It can be claimed that internal fanatics are a worse threat than the external ones, because the former seek to corrupt their own people and deprive them of innocence. It does correspond to that in having a false and treacherous friend, which is constantly slandering other people, creating new problems and enemies, and deliberately giving bad counsel.

Philosophical questions are usually bound to matters that are beyond the man’s reach, which he is still not capable of discovering, or the things in question are not accessible to him. But even that he man could acquire truthful answers to such lofty questions then it would still not change anything, what is the man’s current position and what he can do about it. For the answer does not have any practical use, where is not relevant to the man’s internal condition or the challenges ahead, so it does not make its process easier to endure. The man is still in the same position, just as before he came up with such question in the first place, since he does not know in what way he can make a proper use of the answer. The divinity will still continue to function in the same way, and the truth will always continue to be the truth, even that the man does not know it, or recognizes it not. It is only sufficient to know that the divinity knows the truth and is in position to do something about it, but it is not as important that we can know it, frail and incapable as we are. It does not matter whether we can be ‘right’ or ‘win’ an argument against another person, for the truth should be cherished for its own sake, and have priority over our selfish desires. Philosophical questions are not improper by default, but it can rather be said that the human element is unworthy, in not appreciating the answer after it has finally been heard. For the human people tend to esteem the question more than the actual answer, so the answer is taken too much for granted, neglected, and not understood any further.

The meaning of life should not be difficult to discover, if the man knows what it is to love. Is not the divinity our supreme parent, having created us in order to love us unconditionally? Did not the divinity create us so it could share everything with us, even its own heart and spirit? True parents love their child with pure and sincere heart, where their only concern is to make their child healthy and happy, at peace and enjoying every moment. It is also about teaching the child to be a decent person, and in living well, to the best of its conscience. It is not like the child came into the world in order to offer selfish advantage to its parents, where the child would first need to do this or that before it could deserve love. For the parents already loved the child even before it was born, and it has everything to do about that what the parents want to do for their child, what is deemed best for its welfare. This is the grace of the divinity, in having loved us first, even before we loved it in turn. The man has nothing to offer to the divinity, which the divinity does not already possess. But it is only sufficient to love the divinity in good faith, before the man can be able to love himself and other people, since he sees himself through the eyes of the divinity. The man is given a free will so he can acknowledge this by his own willing consent. It is about following the divinity with a perfect freedom and understanding, because it is truly believed in its goodness, what it is capable of in our life. The meaning of life is also about modesty, humility, and balance, if the life-forms are going to survive, live together, and preserve the earth intact, also for the generations to come.

It is now popular to ponder whether life does exist on other planets, whether intelligent ‘aliens’ would be involved, and whether they would possess the ability to invade the earth. It became a popular question after the human race possessed the technology to explore the space and travel for a limited distance, but it proves to be too self-centred in it nature. The technology has changed and the man’s perception about himself, but everything else has remained the same, concerning the earth’s position in the universe. The human race does implicate its own technology to possible aliens, as if it was only a more exaggerated version of that what does already exist upon the earth. It does correspond to science fiction, where the future is supposed to be a bigger proportion of the present time, but the objects are otherwise identical to each other, concerning their general role. It can be a superfluous thing to know whether there is a life on other planet or not, distant as it is, while the human race is destroying its own planet. If the human race is negligent and irresponsible of its own planet then it will also be unworthy of other planets in the future. The human race is it own worst enemy, because of its own selfishness, indifference, and ignorance. If the human people treat each other in such way then they will be no better to aliens, at least in the long run, after having become accustomed to their company. It can rather be claimed that the aliens would be better off, if the human race had never discovered them. For that if aliens exist then it means they have already been able to survive and prosper on their own, without the involvement of the human race. And these aliens would continue to do so, whether the human race knew of them or not, so it is like everything would already be acceptable as it is, during secrecy and discretion. Such arrangement would make much more sense, than if the human race would first discover the aliens on another planet, and then decide to leave them alone or do them no harm. To sum it up then the human race does first need to change itself to the better, before it is in position to the same thing to other life-forms, upon the earth or elsewhere.

Some people have even speculated whether the human race had been created by aliens, where intelligent life-forms could have used their advanced technology in order to do so. It has even been speculated whether such aliens are manipulating the human race behind the scene, by pretending to be the divinity or some supernatural force, through special effects. But such theory does not solve anything, nor does it disprove anything about the divinity. If there were some aliens that created the human race then they must in turn have been created by someone else, and so forth, until it would be traced oneself back to the divinity, the original creator, the being which came first, before everything else. This is why it can just as well have been the divinity which created the human race directly, rather than if there would be some intercessors, or someone else to share the credit. There exists a good force and an evil force in the universe, and these two are always opposing each other in every aspect, dividing every living being or creation into either camp. The human race is unable to witness the process directly, what does happen in an invisible way behind the scene, how an angel and a devil are supposed to fight each other. The human race does only need to concern itself about the spiritual struggle, concerning free will and moral choices, what kind of values or principles belong to either source. It does otherwise apply that the evil force seeks to deceive and manipulate the human race behind the scene, but not through some physical form and materialistic technology. The evil force can change its outward appearance and shape, so that some people presume that they are seeing aliens, mythological creatures, or something they are afraid of. But it is merely an illusion, something which only happens in the eyes of the human beings, while the evil force continues to be impalpable, spirits that have no substance.

Genetic engineering and cloning does not make any sense, that the human people should seek to tinker with something which is already functional, which already fulfils its purpose. The human race is able to surpass the animals because of its morality and intelligence, but the human race does otherwise not need to be as physically powerful as the animals. It is like an obsessive perfectionism which only makes things worse, when a superficial person does merely seek to change its looks, while remaining selfish and stupid. It is much more important that the person can become virtuous, kind, free, wise, courageous, and generous, in what way the soul will control the body and handle all other things. Genetic engineering might be capable of removing a specific bad trait from the human body, or by inserting a better trait instead, to improve the physical performance to some degree. But it does always disrupt the internal activity in whole, the overall performance of the human body, so it will no longer become healthy or stable enough in the long run. It does correspond to the principle regarding drugs and addiction, because the positive effects will only last temporarily and be accompanied with bad effects, along with withdrawal symptoms. The man should rather have faith in the divinity, the Creator, that there are valid reasons behind the creation of every being, and what its body is capable of. The human body is not perfect, but the benefits do still outweigh all the bad factors. The human body was originally pure and perfect, but it has degenerated because of its own corruption. The human body has still been created in an acceptable way, according to the situation, so the divinity has treated the human race better than it does deserve.

The fear of death does never make the man a better person, more capable of understanding himself and overcoming his own human restrictions. Only the divinity can determine the man’s ultimate fate, in what way he will live and what happens after the death. It is not like the man is able to guarantee a better lot after the death, by relying upon false prophets as intercessors, or by investing upon specific service which the world does offer. All such means are useless, because these people cannot even determine their own fate, let alone those of others. It does not make any sense when psychics are supposed to be contacting deceased persons, on behalf of the living ones. It is a paradox, because either the man is alive or dead, awake or asleep, but there does not exist anything in between. If the person is already dead and asleep then it will be unable to contact anyone. And if the person is already alive and awake then it will be unable to know what is going on during death, even as when unconsciousness is involved. The psychic is revealing personal information which is supposed to have happened in the past, or what other people are thinking, while they are still alive in this world. Even that such information might be accurate then it is still irrelevant to the actual state of death, and the future. It can rather be said that the evil spirit could somehow access the memories of the living people, especially the faithless ones that consorted with the psychic and exposed themselves to the evil spirit. But that evil spirit is still in this world, although spiritually dead. It would correspond to that if a wicked man could spy upon other people, and then pretend to be that same person, but it does not mean that he is able to control death or predict the future. There does not exist any realm of the dead, unless the one consisting of devils, while the devils are still tempting the human race, and is taking place within this world. But all the deceased human beings are now asleep, in the good care of the divinity, until there will be a day of judgment. So it is something completely beyond the human reach.

There is a difference between faith and religions. Faith is about the original teachings of the divinity, what the divinity has testified of itself and in what way it should be approached. Religions is rather about the man’s thoughts about the divinity, in what way the man has imagined the divinity to be and seek for, in making the divinity just as self-centred as he is. And even that the faith can be correct then the religious versions of it are still wrong, because self-righteous men have preferred their own interpretations above the original teachings, and their own self-image above the divinity. It can thereby be said that it does no longer involve the divinity at all, even that it can be called by the right name, since the fanatics only ended up worshipping themselves, or their own foolish version of the divinity. False religions involve gods which are supposed to be just as selfish and corrupt as the man himself, since the gods are either supposed to have committed selfish deeds, or they are preaching something which is not pure and altruistic as the divinity itself is. When false gods are motivated by presumptions and weaknesses then it does merely reflect the restrictions in the human creator, because he is also like that from within. It does not make any sense when fanatics are willing to kill innocent people in the name of their god, as if their god was utterly helpless, or unable to do anything about injustice. The divinity is supposed to be greater than the worshipper, and more capable in all matters, rather than the god would be blind, deaf, and lame, devoid of understanding and power.

It cannot be united all worldly religions and their teachings into one, as if all of them could be right at the same time, since that truth and lies always contradict to each other. The divinity can never be of more than one nature, for it does otherwise no longer involve the same person at all. The human nature is not independent or a third nature, but it does rather mean that the person will be both contacted by the good force and the evil force. Only one God can be true while all the other versions are false, and only the true teachings do actually lead to good effects, while all the false teachings lead to bad effects. It does not matter whether the worldly religions can be improved in these or those matters, because the problem will always consist in the actual foundation, and its effects. The worldly religions might have a different beginning, concerning ideas and beliefs, but all paths do lead to the same final destination, which is namely superstition and self-constraint. The false religions wrongfully ascribe all the credit to themselves, as if their false gods had helped the man, even that all the good things are originated from the same divinity. All reforms are doomed to failure, because it is sought to prolong the wrong things, which should otherwise have been rejected from the outset, and never created by anyone. It would correspond to that in keeping a dying monster alive for a longer time, or by preventing a decayed building from collapsing, even that they will never last on their own. The man should rather allow all worldly religions to collapse with the time, by their own weight, since the divinity did never exist in them to begin with, nor did ever take their side. The divinity will only keep to its own pure foundation, with its pure truth and pure goodness, but it will never support anything which is created and promoted by the evil source.

It should be approached the divinity in a decent and dignified way, and appealed to its goodness, so the divinity can help the man to become decent and dignified in his own life. But it should not be tempted the divinity, by asking it to fulfil our selfish desires, or that it should help us obtain success in dishonest pursuits, at the expense of other people. It should also not be taken the name of the divinity in vain, by implicating it to our foolish opinions, trivial and petty issues, or anything which is irrelevant to its goodness. The divinity is a moral and intellectual being, and the man should approach it in a corresponding way. The man should be honest about his true intentions, confess the truth about his position, make himself comprehensible, and get right to the point, as what the man does find in his heart to say at that moment, and by appearing like the person he truly is. But all flatteries are useless, and so are all the man’s pretensions, when he tries to be something else in the eyes of the divinity, and tries to conceal his ulterior motives from it. It does correspond to human relations, where it can easily be discerned when another person is flattering oneself, while secretly coveting after some selfish advantage in turn. For that person is only saying that what it thinks that one wants to hear, but there is no sincerity in it. And it is not enough to always repeat the same things over and over again, in only listening to oneself speak, while it is not bothered to notice and listen to the other person. If we are able to discern such signs during human relations, and read between the lines; then should not the divinity be even more capable of it, in regard to our own life? The divinity must surely know us more than we do know ourselves, when it comes to discern what kind of position we find ourselves in, what we are going through in our life, what are our real intentions or premises, and whether we are truthful at that moment.

A prayer is something which must be made willingly each and every time, according to the man’s needs, necessity, critical times, or its importance to the persons involved. That kind of moderation is always able to last in the long run, when it is preferred the quality of the prayer above its quantity, since the man’s faith is genuine and sincere. But it is not so when the man forces it upon himself to pray too often, and when each prayer is longer than it needs to be. For the man might be present in his physical body, but his heart and spirit is absent, concerned about other matters during each and every prayer. The man should rather give himself a sufficient time and space, in praying when he really wants to do it, and in expressing himself as much as what he does really mean in his heart. The man must first approach the divinity like the person he is, before the divinity can receive him, and then make the man able to understand and improve his own life. A single sincere worshipper is greater than many false worshippers, where one genuine prayer is greater than many pretentious prayers, and few truthful words are greater than many flatteries. This is why the divinity does tend to favour few saints above the multitude, since it is all about the rightful approach, in knowing what the divinity is all about. It is better to say nothing than by coming up with sweet words that are not really meant, and it is better to omit mention of specific matters if one is in no position to pass verdicts on it. It should thereby be confessed one’s current attitude, position, and personal experience, whether one can really afford to speak about this or that, concerning other people. It should thereby be confessed one’s own frailty, selfish intentions, bias, and personal grudge, if there is any, rather than by saying nothing and resume having it deep down in one’s heart. It is all about confessing one’s ignorance before one can begin to know, and in confessing one’s current restrictions, before one can begin to change to the better.

All men can ready religious texts, speak about the religion, attend to religious buildings, uphold ceremonies and customs, and preach the faith to other people, regardless of that whether they are actually sincere or false, decent or selfish, obedient or disobedient. This is why many superficial issues can just as well be excluded from the genuine faith, if the issues in question are irrelevant to the goodness and its principles. It is loyalty toward the divinity and morality which separates the decent men from the evil ones, but there does not exist anything in between, like religious customs and ‘minimum’ piety. There is nothing holy about religious buildings, because the actual building is made of lifeless matters, so it does not matter what the building can afterwards by called by the human people. The divinity is not more present in such buildings than elsewhere, but the divinity is rather present in the heart and spirit of the true believers, wherever they might be. And it does not matter whether the human people can attend to religious buildings and come up with temporary show, as if the divinity was more likely to hear them there than elsewhere. If is more important in what way the people will behave in general, what is their attitude most of the time, while they are outside the religious building and making actual choices. It does not make any sense when religious men abstain from errors and are willing to endure want in this world, because they are greedy for all kinds of luxuries and pleasures in the ‘afterlife’. They imagine that the ‘afterlife’ involves similar things as in this world, except in a more exaggerated way. This means that such men pretend to reject the temptations of this world, while they continue to covet after exactly the same things in their heart. Therefore is the man involved not a true believer, spiritually pure and devoted to the divinity, since compassion and mercy is supposed to replace all selfish desires.

It must first be understood the noble and altruistic nature of the divinity, before it can be understood why it should be obeyed its principles in all things. It is about understanding its depth of love in all things, the good values which the divinity does stand for, the spirit of its message, what kind of benefits will be promoted from within in the man. If the believer is going to make a proper decision then he must do so according to love for the persons involved, and his sense of decency, rather than by calculating the advantage from this or that. A generous man does not want other people to live in fear of him, or to serve him like slaves, but he is only concerned about their continual welfare, freedom and happiness. The divinity does receive the man as he is, but the divinity is however not gazing upon his shadow, no matter how big the shadow is in which the man drags after himself. So the man can continue to be the person that he is, even that he did once have a shadow in his life. The evil nature can take on many difference voices and tones, but they all have it in common to appear forth in the mind. The man should thereby immediately reject the subjective voices, without first needing to sort out anything with himself, since it is only sufficient to know where the temptations are originated from and belong to. It does not change anything even such voices might seem to be friendly, sweet, or positive, since they lead to exactly the same effects as when negative thoughts are involved. The voices always lead to negligence of fundamental values, while the man will instead live in self-constraint, forcing everything upon himself, against his own willingness and better judgment. It is like the man is serving a harsh tyrant, oppressive and manipulative, exploiting the man’s credulity and weakness, and ordering him around like a slave. The man might presume that he is serving the divinity, but everything in its bearings belongs to the evil force. It is like the man has betrayed the divinity in all but name, although unintentionally, since he showed much eagerness but too little sense in his devotion.