4. Freedom

4.1: The Original Value

Each individual does always have 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. That which is being possible can be thought of as impossible, not because it is really being impossible, but because the man’s own self/ego gets in the way. It can involve fear of the consequence, the repercussions of the specific act, since the man is afraid of that what could otherwise happen to his own life. 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 not like the man will be able to discover everything and achieve everything all by himself, since it is ultimately 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 exist, while he lacks inner strength to act upon other possibilities that are known to him. The matter is often not about that whether the man ‘can’ do something or not, but rather whether the man ‘wants’ to do it or not. 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 with 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 esteem of 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 analyze them, and then respond accordingly. There must always be a context between a fact and an assumption, when it comes to acknowledge/recognize the situation and develop reaction to the same thing. It is about discerning the reality and how it can appeal to the man’s capability, both spiritual one and physical one. 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 garbage, 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 self-contradicting behaviour does never work out. The reality remains just as challenging as before, while one does still have limits. A free will is not about unrestrained speech and behaviour, as if one had the human right to be wrong and impulsive, or that any error could be rationalized and justified. A free will 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 is about belief in 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.
               When it comes to explain free will then it should first be discerned the original value, what the man does first experience in his heart and spirit. 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. One does not need to enumerate every possible incident in order to rationalize free will, because the spiritual value is able to apply to any circumstances at any time. For example, it is only sufficient to possess shoes, and then will every spot below be soft upon stepping it, 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 stationing 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/or human relations are being experienced at that moment. Then the man will feel and sense it 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 its reliable testimony. It is a fact belonging to that time. It has nothing to do with 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 at 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 example, we originally experienced equanimity and stability during a specific event, where it was enjoyed the company of other people and that without any problem. But it would be a foolish thing to become angry and bitter over that same event afterwards, when the mind is doubting and slandering the people involved, attempting to create suspicion and paranoia about it. It can be said that we should arrive at the circumstances with an empty/blank 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 an impartial decision and choice. 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 relevant experience and dealings, 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 the people back then that somehow managed to change, but rather our current attitude and interpretation for 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 behaving in a selfish and impulsive way, because it has been neglected the premises, and one is already being too distracted to notice/know things. Everything about the past had its valid reasons, why the people responded and acted the way they did, and why one responded and acted the way one did. 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 and foolish man interprets everything in a corresponding way, so there is nothing reliable about such mindset during personal experience (testimony, source to be consulted with). 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 stop and wait for the mind to censor everything which we have done and which we plan to do, as if we would need its approval before we can move forward. It is not like we need to invent reasons behind every choice, for we can just as well head straight for the proper execution, because we feel like doing it willingly in our heart and spirit.
               It should be looked to the human spirit and what kind of activity does belong to it. It does namely manifest itself in a silent and invisible perception, something to be sensed in one’s spirit, or otherwise described as something known with oneself deep down in one’s heart. 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 purity and peace throughout oneself. Our heart is now clear/cleared and light/lightened and content, free from burdens and cares. Something has happened within us which makes everything bearable and acceptable and adequate. Our mind is being silenced and held in check, so that we do not experience any unpleasant/aggressive thoughts most of the time. And there are no desires and/or impulses accompanying the delusions at the same time, so these delusions are like mere words to us. Our body is now being sober and at rest, free from luring and gripping attachments. Our face is now firm and expressionless, no longer prone to sudden changes through fickleness. The human spirit is being modest, humble, and discreet in its ways. And yet this little continuous movement/beat is more efficient than any overly eagerness, able to deliver far better results. For example, it is a 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 make us spiritually blind and distracted, so it is gone ahead of ourselves and attempted to help our beloved ones in an improper way. It should thereby first be kept to the compassion/affection, why we want to help our beloved ones, while 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. How can we be in position to help anyone if we are unable to perceive straight/clearly and we are even being paralyzed by our own fears? 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 withstanding 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 for the worse, because the internal stability makes one capable of shaping that same situation for the better. Our internal stability is supposed to hold 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 on 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 being idle and isolated at that moment. For example, the man can experience inner emptiness, or he is being afflicted by mental symptoms, so that he is trying to make it go away through all kinds of thoughts and forced emotions. The man begins to implicate his internal condition to external matters, and the external matters to his internal condition. So it is had human relations as some kind of countermeasure to the inner emptiness, but the man is not really interested in the people involved. The man should rather focus upon the external matters for their own sake. The man does not need to stop his life and censor everything in the mind with utmost care. The mind is a poor source and a poor intercessor and a poor substitute for all the facts in the reality. While the man is thinking about something then he is disregarding that which is right in front of him and what information can be obtained from it. 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 that he will try to anticipate the future in his mind. But by doing so the man loses 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 things. It can correspond to competitive sports, where it is simply had silent faith/determination 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 not become afraid of that in losing and begin to think too much about the game, like what is supposed to be expected from them, or what is supposed to be at stake. The men will otherwise stiffen up and lose the right feeling in their body, since they are now either holding themselves too much back or going 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 them.

If the man is interested in something then he will enjoy himself what most during its practice, where his spirit does lighten up and become more relaxed and energetic. The man will maintain his attention focused during the time, and remain curious what is going to happen next. If the practice does not appeal to the man he will not enjoy himself in it, but his spirit will become bored and tired and restless. The man will be unable to maintain his concentration, where he will become distracted and absent, wandering in his mind and 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 important matters that need to be attended to, where he does prefer the obsession over his own wellbeing and the wellbeing of those close to him. The man does no longer derive any enjoyment and/or insight from the practice, because he emphasises too much upon micromanagement (changing minor details) over the bigger picture. The practice has thereby lost its original purpose, why the man had pursued 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 the spirit of the times. It should still the same not be blamed the people, the environment, or their practice, because the man would either way have experienced 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 forced the man into becoming apathetic. It would not have mattered if everything had been changed around the man, or in the bearing of other people, because the original cause still remains in him.
               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 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 toward the same. It should rather be sought for solution elsewhere, where a different field will rouse different thing and to a different result, so the person will experience a different attitude about it. It should be avoided all suggestive questions, when it has already been chosen a specific field and it is then 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 on its 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 looking outside the box. So in the meantime it is not chosen anything at all, because all the possibilities are as equally wrong. 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 lead to the same beneficial outcome hoped for. That to choose wrong possibilities can be likened to weed which does already inhabit the soil and thereby gives no room for beneficial plants to grow there. That to deny wrong possibilities is like having the soil still open and ready for future grow of beneficial plants. That is a good choice in itself, a good preparation for the good things to come.
               All men have the freedom to choose and reject during decision making, when it comes to do one thing over another. It can never be chosen everything at the same time, because one thing does ultimately contradict another thing. A freedom 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 one do things voluntarily, without presuming oneself obligated to do it, without forcing/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 encourage us to do the wrong thing, but it is not the same thing as if we have immediately chosen it. It can happen that we find ourselves in between, when we are still being conflicted and divided about things, because both the right thing and the wrong thing can seem appealing to us. Something can manage to touch/affect us within and temporarily sway us into a certain direction, and yet that is still part of the encouragement and we have still not made a choice about it. There is still a choice available to us, and enough time to consider the issue further, and what can be narrowed for, and by being consisted with the same resolve in the long run. It can often seem that we are not being as strong as before, and that we are on the verge of losing self-control, and that things have become so unchecked and uncontrollable in our mind that it is like we have already yielded to weakness. It can happen that we experience our head being gripped and tightened down by bad thoughts, until our attention becomes so narrow that we can only notice one bad thing. Or it can happen that we experience our thoughts being so overly loose and wandering so far amiss; that it is like we cannot keep them down and contain them (or we cannot rein them in and settle them still). It might seem like these thoughts have gotten the better of us and that we have lost all inner control. It might seem that the choice has already passed, because our internal activity has already made a choice for us. And yet that is only an illusion, where this experience is still taking place before the choice and we do still possess a choice what is being done after all this experience. And even that we reveal a sign of weakness and start to do something wrong; then we can still immediately choose to stop where that wrong course is now taking us and not allow it to escalate. We can still pick up the thread of the right course where it was last left, and continue with our original resolve, until we have finally accustomed ourselves to the right practice in an unconditional way. That which is known to be right does still apply, and the wrong thing cannot unmake that knowledge, regardless of our personal involvement and history with the wrong things. 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 calls for a silent follow-up, in going straight for the choice when it applies in the situation to come, or in acting immediately upon the inspiration when an unexpected situation comes over to us. That can be done without any further words, because it is already being transparent what needs to be done. 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. But it should not be changed the meaning afterwards, like when it is added more words to it than needed, or implicated the inspiration to a different meaning. For it will then no longer involve that inspiration, and the distortion of the inspiration will not apply in the situation. If we are being 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 is not under obligation of flattering the divinity with his mouth and body signs, but he should rather focus upon the goodness which belongs to the divinity and comes from it, what kind of sense and moral principles are required in the situation and to be drawn out from himself. It is not important to know what is the outward appearance of the divinity, but it is important to know how the divinity does function from within ourselves, 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 does directly ask for help. The divinity does of course abide by a principle by helping those that want to be helped, whom really believe that help is possible and are willing to accept help when offered. The goodwill is always there in doing good for free. The same process will 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 added or deducted from. 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 power to save him. The man said this or did this, and all of this remains nothing/immobile until another being chooses to respond to the same. It was ultimately the divinity which possessed the will to help the man, and the power to redeem him, if the man was being humble enough to confess the truth and believe that he could be helped. It was not because the man’s petition was cleverly phrased or done with style, but it was only enough to ask for help, 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 courageous and strong 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 met with the challenge which the speech is meant to reflect.

There is a need for faith to promote faith in all other factors, as if the value would draw/derive strength from itself alone, but not from some outside factors or reasons. When facing uncertainty and the odds do not seem to be favourable; then the courageous man does derive inner strength from courage in his heart and he chooses to meet this all the same. But if everything is already being certain and that in having all the odds on his side; then the confidence which the man derives from this is not being the same thing as courage. Even so a man having faith should be driven by the one same essence that he possesses in himself, without him relying upon many different things outside him, something which comes and goes. 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. A similar thing applies to faith in the lasting value of a choice, where a choice must be made amidst uncertainty and temptations that it might actually involve a choice and be called a choice. Even that a choice is being difficult to make then it does still not mean that the choice itself should become something to avoid. It is not like everything has to be easy and agreeable before a choice is made, with the support of flatterers and without the opposition of accusers. It can already be felt a specific attitude and its discernment. To begin with it can be difficult to phrase its actual meaning or express oneself further about it, when it is shared that opinion to other people and tried to make oneself comprehensible to them. But once it has been headed into the right direction then it can be understood more clearly from within oneself, when it comes convince oneself about its value. It should be kept to one’s strong factors, fields of interest, and specialty, so that their combined influence will be able to dispel problems and make up for all the weak factors. But one should never be stuck upon the weak factors, by dwelling upon that which one is not being good at and/or unable to progress in, since it will otherwise be at the expense of the strong factors. If one does possess conviction about that what one is doing then it is like one is being in the light, where every movement is being harmonious and consistent toward the destination ahead. But if one does not possess conviction about that what one is doing then it is like one is trying to find one’s way in total darkness, where all these guesses and random movements makes one no nearer in leaving that darkness, but on the contrary one goes deeper into the darkness.
              Both the behaviour and the attitude behind it must remain consistent in the long run. Speech and actions can vary in circumstances, and yet the attitude behind it can be one and the same. Conviction reaches to that in intending good things, and in saying good things, and in doing good things. (It is not actually said/mentioned good things directly, but rather indirectly when one’s communication is being smooth and discreet and easy-going in the presence of others. By simply stating the humble truth then it is sided with the goodness and appealed to the goodness in others.) And it does involve that in not intending bad things, and in not saying bad things, and in not doing bad things. That to abstain from bad things and say nothing in that regard can be a discreet thing in itself. An indifference and nonparticipation in bad things can be a good decision in itself. Our spiritual side is being reinforced/increased by it in the same way as when we are doing good things. We can be all alone, and thereby distant from circumstances and human relations which call for good works. And yet when we are all alone with our thoughts and we keep rejecting their bad influence; then we are also making morally right decisions. We are maintaining our attitude pure and sincere in the meantime, so that we will be ever ready for good works when we finally experience circumstances and meet other people. There is nothing bad within us which would otherwise distract us from it, or make us digress from it, or hinder us from it. We are ever being spiritually sober and vigilant, or spiritually awake and ready when called for. It can apply that one good work came true because we had previously been rejecting masses of thoughts which tried to steer us into a false course. When it is followed one’s conviction then it is not 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 things in good faith, 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 spiritually sober and managed to help other people. It does disprove all the doubts and selfish arguments that existed prior to the practice, so that impulses and mental symptoms are being dispelled as well, which were once affecting one’s life. 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 corresponds to that if a man would have seed in his hand, so it would be difficult to determine what type of plant it does belong to. But if it is sowed the seed in proper soil and given it a proper treatment then everything will be fully revealed later on.
               It should first be convinced oneself of own personal conviction and applied it to one’s life, and then some time afterwards it can be taught other people to do the same. That we are truly being convinced by this deep down in our heart, and that thereby are no further words required to convince us about it, since we have a silent faith in waiting calmly for the chance in doing it. It is not enough to pretend to agree with the conviction in one’s mind and with one’s mouth, and openly try to convince other people about it, while one does fail to believe in one’s heart that it can reach to one’s heart and come true in one’s 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 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 further about the matter and put himself into the position of other people. It can be mentioned the ‘beginner’s mistake’ of those that are new in the faith in God. They presume that they are under much pressure in becoming perfect as soon as possible, and to prove themselves with many good works or services out in the world, because they are being fearful that God will otherwise lose patience and give up on them within short time. These new believers are thereby being restless and trying to hurry themselves through everything, when they are still being little and immature in their conviction, and they do not really possess any self-knowledge and understanding of that what they are doing. Hence all this hurried effort is being shallow and short-sighted. When God tells us to bear fruit then it does especially apply to a spiritual fruit, what must first happen within us and be tested for and be drawn out from us, what kind of attitude we have toward everyone and everything. To begin with then we should take our time to remain calm and be at rest about everything, where we do our best to remain internally silent and cease from all our inner straining/struggling, while we allow the Spirit of God in our hearts to teach us new things little by little. We do not know how much time will pass until God has made us firmly rooted in our conviction, and made us insightful in interpretation of the Scripture (the Bible), and made us spiritually discerning (knowing the difference between right and wrong), and made us determined enough in abstaining from wrong things and pursuing right things instead, and made us aspiring for noble things and what can benefit the wellbeing of others. Just like a tree needs a long time to grow then our spiritual side needs a long time to grow. We allow our spiritual side to grow by letting the matter rest and cease to intervene further within ourselves. And once our spiritual side has reached maturity then we can go out into the world and seek to help other people in the right way, by making use of right things in order to help them do right. We should not try to stretch the newly grown tree in order to make it longer, or pretend like this short tree is already being a big tree. Even so we should not seek to force changes within us when it suits us, nor pretend that we already know everything when we have still much to learn from God (something that dispels our previous presumptions and makes us realize our own ignorance in these matters, or something that improves our current knowledge and helps us explain it further). The one who is writing this did not first travel everywhere in order to convince everyone about everything. That man did first allow God to convince him of many things within, where its truth and moral principles has been collected in this work/book. Hence now can everyone everywhere make use of this same knowledge in order to be convinced by God within himself.
               If a person does say or do something foolish then it can be afterwards confirmed that the person approached things in a foolish way, without one claiming/asserting that the person is being permanently foolish. That approach does not need to stick to the person if the person becomes vigilant enough to approach things differently next time, by taking necessary precaution against the same negligence from happening. It can happen that a person does not have interest in the topics of other people, where it is being bored and too tired to keep up the thread. Or the person is simply unable to maintain concentration for long, 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 its mind, as if the person was merely guessing the correct answer, responding to that what the person thinks other people are talking about, or it is imitated/repeated something which had been heard before. (It is spoken through inaccurate memories, no matter how illogical it proves to be and in utter contrast to the transparent facts in the environment.) This can of course seem incredibly stupid to other people, like when it is confused names and dates, causality and consequence, which involves a simple math or deduction. But that person had missed out on all the details, even that it was present during the discussion, so the foolish reply was not really an assumption to the available facts. It was solely through the mind (random experience), looking for some kind of one-sided confirmation or to clear a needless misunderstanding. It can be experienced oneself having a dull/unsharp mind where the only thought being aroused is far off the mark, and it can involve such a convincing/hypnotising experience that this thought is being correct; that one does immediately let it out and thereby make a fool of oneself. Originally the thought seemed so logical, but once one has followed through that thought in speech then one quickly becomes aware how illogical it was. It can apply that one does not bother to inquire further into the matter, whether because of one’s deliberate lack of initiative against one’s better judgment or because one is already sunken into lethargy/indifference. Or it can rather apply that one fails to consider such possibility in the first place, because of one’s mental impairment or dulled/stiffened internal activity. It is shown a lack of faith by hurryingly revealing the foolish thought being had, rather than by keeping one’s eyes and ears open for that what is happening in contrast to the thought being had. Foolish thoughts are being experienced by all men, whether some can seem more logical or illogical than others, although still just as much bound to the self/ego. When foolish thoughts seem more bound to one man than another; then the difference between these two lies in the response. For that some men can discern these thoughts to be foolish right away before speaking out loud, while other men speak first and realize their mistake afterwards. It can happen to anyone, anywhere, at anytime, whether that person is being sincere or not, decent or not, under the grace of God or not. If the mind deals shitty cards to you in life then don’t make use of these cards when trying to win the game. Abstain from making use of these shitty cards while you wait for the human spirit to deal better cards to you. When we are being stuck with a mind of low worth (a depraved one), considering all these far-fetched and foolish and indecent thoughts we are having; then we should abstain from applying these thoughts in all things experienced. We should rather remain silent and wait patiently until the human spirit will increase our sense and inspiration and aspiration, no matter how little at a time, until we can begin effectively to apply it.
               Steadfastness is about keeping oneself to the original meaning, which was being sensed and realized at that time, whether it can be called inspiration or a temporary experience of a truthful stance. For a courageous man then few words are as good as many, when it comes to encourage him to face every opposition with courage, since that man is already being courageous from within. It can be said that all encouraging speeches are being superfluous to the courageous man, because he does already experience its intended effects in his heart and spirit. Even now the courageous man is ready to face opposition, as after having been convinced by an encouraging speech of other people, because even before hearing that speech of others then the courageous man is already being convinced by that which he possesses in his heart and spirit. If the man is already being faithful then he will also be so in the future, which in this case does reach to consistency with one and the same right answer, without changing his mind about it. If the man does change his mind about one matter then he will also change his mind about many matters. If the man fails to abide by one right answer then he will also fail to abide by many right answers. That which happens in one thing keeps happening again from one thing to another one thing. The matter is not about endlessly searching for an ultimate answer, but rather to keep to the simple humble truth which one is currently able to confess. That to discover a right answer does not conclude the matter, because the man will also have to abide by that right answer in the long run, without changing its meaning or looking for an alternate answer. 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 (they keep reappearing regardless of any answer). The matter is not only about that in knowing the right answer for oneself, but it is also about an inner strength in keep siding with it, by being steadfast and loyal to the truth. We must be willing to endure opposition from the mind when it happens each and every 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. The man should continue to know the right answer for himself and follow it through on his behalf, regardless of that what can happen in his mind, and what other people can think about him through their mind. An adversity can be irrelevant, a distraction, a digression from the proper path. The man does not need to struggle directly against false accusations and try to make it cease/vanish, before he can finally move on and do that which he knows to be right. For example, the man has been taking his time to learn for an exam and he is now ready to undertake it. But during the travel to the school the man can meet with bullies, which will threaten him and even beat him up. This does not mean that the man is now being intellectually unfit for the exam. This does not make the exam itself become wrong and a thing to be avoided. This does not mean that the man should disregard the exam while wasting his time trying to convince the bullies to stop bullying. The man does still retain the knowledge and ability in himself to attend the exam and finish it. A similar thing applies when the man does continue to do the right thing on his behalf, according to his sense of decency and dignity. It does not matter whether everyone else disapprove of it, refuse to recognize it, and oppose the man. And it does not matter whether everyone else refuse to change and practice the same thing as the man. It is either way still open for the man to keep siding with the truth and develop good qualities in his own life, so that he will experience its spiritual freedom and benefits for himself.

4.2: The Internal Control

Courage is something which must exist at the scene, when one is present there in person, willing to confront the enemies or dangers there, in the heat of the moment. It can also involve courage in that of facing possible repercussions of one’s negligence and mistakes, when one has previously been at fault and one knows it with oneself that one can possibly be held accountable for it. It has been said that courage is the same thing as contempt of pain and death, although shame could also be included, and any advantage which could be deprived from oneself. The courageous man does not care about his own self-image, self-interest, or self-preservation, but he is only concerned about the struggle for its own sake, that of keep fighting for victory or have his life ended during the attempt. This means that the courageous man considers the rightful cause to be more important than his own life, and thereby should his life suffer for it, rather than the other way around. It is not like pain by opposition does happen at random, but a human opponent must first possess the will to oppose and inflict pain with his body. 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 be saved. A cowardly man is only concerned about that in saving his own life, and that makes him keep being on the defensive, where he is being so afraid of the pain/opposition which the opponent can inflict upon him that he totally neglects to focus upon that in overcoming the opponent himself. He only gazes upon a single movement of the opponent which is being directed against him (incoming fist), which is only one part/aspect of the whole, while completely failing to notice all the movements of opponent in whole (all the human body) and how to counter the opponent. It should be looked upon this in context of that when we experience opposition from the mind. We should not be afraid of the matter which the mind is using against us and how it can seem to affect us. We should rather become aware of the mind itself, which is making use of this as a pretext to attack and undermine us, and we should rather focus upon that in withstanding the mind itself in all things. The man who only tries to save himself will ultimately be defeated by his enemies, while the man who is willing to suffer for the right cause will withstand his enemies in life to the very end of the life. Whether there will be victory or defeat in the end, that cannot be predicted with any certainty, and yet it has still been abided by principle of keep withstanding to the very end. 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 for the worse. The physical body can suffer and be defeated against one’s will, but it has still been maintained one’s spirit free and dignified, so that it can involve a victory in defeat, in having been superior to one’s enemies in spirit.
               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 resentment, so that he does either plan revenge or wish for evils to befall his adversary. 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 the man. For that during the original incident the man did not experience any constructive thoughts and impulses, which could help him overcome his own hesitation and weaknesses. And the same process will apply when the man experiences corresponding adversity in the future. If the man is now failing/neglecting things while he is thinking about something else; then he will also fail to know what to say and do when next confronting the adversary. If the man is being overtaken by self-centred thoughts in the meantime then it will drain/dull his internal activity and make it uninspiring/unaspiring during the next encounter. It is headed from contempt (meantime) to cowardice (on the scene), from anger to sensitivity, and from revengefulness to hesitation, but in all cases the mind is at work with its extreme/swinging influence, far off the mark. If the man thinks too much about the past and the future then he neglects the present moment, and this very attachment to disruptive thoughts makes him become weak and distracted, so that he has already lost before arriving on the scene. It is ultimately failed because the man relied upon empty words of the mind and responses to imaginations, instead of relying upon the human spirit in his heart with its silent potential. It would have been better if the man had maintained inner silence, held his peace, and shown patience, while outwardly focusing upon each task at hand until the next one, and adapting to every demand of the moment. The man should never have dwelt upon the adversity in the meantime, nor planned anything in advance, but only carried silent faith/determination amidst uncertainty.
               When the two extremes are involved then it is headed from one extreme to another, where the man does either hold himself too much back or goes ahead of himself. That to dwell upon things in the meantime can lead to repression, where the man fails to be consistent with his conviction at all times. For the man does think otherwise in the meantime than what he openly speaks during encounter with other people. When the man keeps seeking the company of phony and disrespectful people then he will keep experiencing disappointment and resentment about it. The man does feel bad in his heart while he is putting up a good face and saying good things among such people. The man really dislikes these people and wishes them everything bad, while he never openly dares saying anything against them. When it is here mentioned an enemy then it does not apply to any enemy, because an enemy can be a decent person in its own right even that he does hold something against us. But when it is here mentioned an enemy then it applies to a person that is being false/phony, unrepentant, insolent/disrespectful, and hypocritical, which is ever being watchful for a weakness in us that can used against us (exploited) and openly revealed to everyone. It can involve a vicious cycle when the man is unwilling to let go of things and forgive his enemy at the outset, when the man is unwilling to abandon/forsake further dealings with the enemy and instead simply move on with his life. For that when the man keeps wishing for evil things to befall his enemy then it can later become so extreme and unrestrained that the man experiences guilt over it. Then the man starts shifting the blame to himself and think that he himself had deserved such adversity during the original incident. The man starts lying to himself beautiful and redeeming things about the enemy. The man comes up with justifications of the enemy, as if the enemy had not been disrespecting him in a deliberate way or that it was not the enemy’s fault, or that his enemy is still being a decent person whom deserves another chance. This makes the man falsely believe that he is being somewhat beholden to his enemy and obligated to do something for him. This is why the man continues to have company with phony people whom treat him with disrespect, forcing everything upon himself, against his willingness and better judgement. It has more to say about the man’s own weakness than the merit of his enemies, because he would either way have done the same thing, regardless of the people involved. And when the man keeps wasting his time and effort upon phony people that show him disrespect; then he will again become resentful and dwell upon it in the meantime. It would have been better if the man had stood his ground during the actual encounter, revealing his true attitude/stance, and then never thought any further about it. It is about having silent faith in the human spirit, until it can be experienced inspiration when the encounter does finally happen, that one will be sober and calm enough to confront it. To sum it up then it should neither be dwelt upon the past nor planned anything about the future, and one should neither seek to condemn nor justify the enemy. For where there is one extreme there is also the other, but it cannot be separated these two from each other. That to be good to a phony person is as equally irrelevant and digressive as to be bad to a phony person. In both cases it is given undeserved attention to the phony person and nothing good comes out of it. But if it is treaded the moderate middle path in doing neither good nor bad to the phony person then it is both avoided revengefulness and guilt, so that we do not consider us obligated to keep having company with that person (whether to quarrel further with it or make something up to it). We have nothing more to say to that person. We confirm that how things already are and do not try to change that which is bad in its nature/basis. It is first let go of the false and bad things within, and then it is let go of the false and bad people on the outside (by disregarding them).
               Responsibility does not only apply to that what has been said and done, but also what has not been said and done, when it comes to read between the lines during silence and inactivity. It should be discerned when it is proper to act, and when it is not proper to do so, when one is actually able to make any difference or when one’s interference does only disrupt the natural flow/course of things. And it should be discerned whether one should consider the matter further or not, whether it should be made into one’s concern/problem or not. 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. It is not like one can merely change the words or the expectations behind the act, while the actual act remains precisely the same as before. For example, an adultery is as equally wrong in every case, even that the man can hope/expect something good to come out of it, or tell himself that he is not doing it for bad reasons. A good means will lead to good consequences, while bad means will lead to bad consequences. But a bad execution can never lead to good consequences, regardless of that what kind of expectation or wishful thinking can be had 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, reliable or treacherous, decent or selfish, modest 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 needed, until the divinity deems it time to fully cover it. One keeps waiting patiently within until something will happen that frees one from all attachment to the fault and where one does feel oneself being pardoned by the conscience. It can not only be experienced internal repercussions following an external activity, but it can also be experienced internal repercussions following an internal activity. It can be experienced bad effects within oneself following one’s guilty attitude in having craved for evil things, so that one will have to endure impulses and symptoms for a time being while sobering up from it. It can apply that one has already turned away from the attitude behind the act and ceased from committing further acts. And yet one keeps experiencing bad/disruptive effects within oneself as if one was still being punished for it and that one’s repentance made no difference. And yet what really matters is that one has already turned away from the attitude behind the act and ceased from committing further acts. The man can repent by changing his stance at this moment, but it does still not mean that it should be accompanied with wishful thinking, as if everything could be immediately excused and there would be escaped from all bad consequences. That to assume responsibility and be willing to endure repercussions for the time being is part of that in repenting to fruition. It is a question about that whether the man will be consistent with the repentance in the long run, and improve in corresponding circumstances in the long run, rather than by being quick to give up on his resolve and soon begin erring again against people in similar position. For even that the man has now changed his mind then there is still always a danger that he will change his mind again, where he can repent of having repented and go back to his former corruption. It can be acknowledged that one reaps what one sows. Where it is only fair that one does experience a position which one has been putting other people in, where it is understandable that one’s activity or lack of activity has been calling for such response from other people, and that it cannot be expected a different treatment by other people if one oneself has been unwilling to treat them differently. It is only just when the divinity decides to even things out, by making good thing come before and after a bad thing, and by making bad thing come before and after a good thing, by making prosperity and adversity keep switching in the person’s life. A person that has been experiencing undeserved adversity can later experience deserved prosperity, while a person that has been experiencing undeserved prosperity can later experience deserved adversity. If one had previously been exalted at the expense of another person then later that person can be exalted at one’s expense, or that if one has been repeatedly neglecting and showing indifference to a specific person then the divinity can take care of that person and raise the spirit of that person so high that the person totally forgets that one is there. Hence whatever will happen and however it might affect one’s life, let the will of God be done.
               A stoical fortitude is about allowing all adversity to pass through oneself, where it is kept making the willing choice of enduring suffering, even that one is being innocent and undeserving of the same. It is being undertaken for a higher cause, when it comes to suffer for that in doing the right thing. A suffering in itself does not decide whether something should be done or not, so even that the suffering could be ended by complying with something then it is still not complied with it. It is had faith in the divinity that it can make one capable of confronting and outlasting the adversity, whether that other people are still holding something against one for one’s past errors, or they are holding it against one for having ceased to participate in their errors. It is allowed every sign of weakness and humiliation to belong to the place where it happened in the past, while it is sought to improve one’s internal condition and make the best out of one’s lot. It is only kept to that what is within one’s control and reach, what can be chosen about or rejected, what can be pursued or avoided, what can be held unto or changed. When it happens that it is experienced adversity then it is not chosen to stop and receive it personally. Whatever the adversary says or does then one does not choose to give him power over one’s will, and thereby not choose to be manipulated by him into choosing something bad. When it is come across an adversary and we have to experience the bad influence of his bad presence/company; then it is not being a viable option to make him go away or flee from him. But we can still immediately forsake that adversary in our heart and soul, by keep forsaking all the bad influence he is trying to make an impression upon us and let it stay within himself alone. Our spiritual freedom is being determined by our spiritual siding, and our integrity is being determined by our moral choices. No external things are able to deprive us of innocence through their merit alone. It is not like something outside our body can be able to touch our soul and corrupt it, or be able to take our spirit out from us, without us having any choice in the matter. If the man loses his innocence then the blame does ultimately lie within him, in having yielded to bad influence (corruption) by his own initiative. That man had already chosen to give up and subject himself to corruption, and then afterwards he came up with excuses, seeking to justify everything. Even after undergoing adversity then the man should turn his attention back to the matters at hand, where it is had humility and patience in enduring the bad things which he is unable to prevent or change. It is depended upon the man’s own choice in becoming 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 being virtuous then he will always be calm and stable within, so it can be experienced all things in a pure way and done things to the best of his ability. A virtuous man will make everything bearable to himself, and solvable in the long run. When we experience uncertainty about something then it is a foolish thing to come up with assertion that surely something good will happen to us or that surely something bad will not happen to us, as if we were lying to ourselves something to make ourselves self-confident and have easier time bearing the difficulty of the uncertainty. Whatever good things or bad things can happen in the future, that we cannot predict for certainty. We can only acknowledge that if the divinity wills something to happen then it happens and we ask the divinity to help us go through it when it happens. We should of course hope the best and prepare for the worst, but the good things hoped for are of the divinity to bestow and it is not of our own making.
               The man must be willing to overcome his weaknesses which temptations have hitherto been appealing to and 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 exposed and receptive toward any temptation, so it would not have mattered which tempter would tempt him and in what way. But if there are no weaknesses then none of the external things will make any lasting impression upon the man. When the man is only concerned about that in saving himself then he neglects to care about those that are near, and he neglects to notice that they care about him. Also when the man is only concerned about that in saving himself then he fails to abide by a moral principle, which would otherwise have saved him from the temptation he is trying to save himself from. This moral principle could have stilled the man to the one and same purpose, thereby freeing him from all switching/shifting activity and stances. The one who is writing this does not go that far to claim that nobody should take precaution in saving himself from overhanging threat and danger. What one is writing about does apply when the man is being motivated by his ego in saving his ego from something that appeals to his ego. Hence when the man tries to save himself in a direct way then it is being selfish in its nature, regardless of the measures. It should not be sought to defend, explain, or justify oneself. Neither should it be sought for someone to blame, or by dwelling upon the past and what could/should rather have happened. A silent determination can accomplish more than clever words. It is only sufficient to endure this present moment, one moment at a time, again and again, until the bad things have run their course. One does not know how long it will take, and one does not expect things to end after a set/definite time has passed, as if one could say now it is supposed to happen or wonder why it has not already happened or tell oneself that it is about to happen after a short time. For example, even that a specific problem haunting our mind did manage to cease after two days then it does still not mean that we should expect the next problem in our mind to cease after two days. Or if it happens some time later that the same problem manages to reappear in our mind then it does still not mean that it will again cease after two days. We can never predict when exactly the divinity will visit us in our time of need and drive away the devils in our lives. We can only keep spiritual watch in the meantime and soberly wait for the return of our saviour/deliverer. One tries to have the ideal attitude in being willing to withstand each and every temptation, as if it could go on endlessly, when of course it will not go on endlessly and we need to be delivered by the divinity before our energy is all spent. At least one is now doing things to the best of one’s knowledge and ability, regardless of the results. 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 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. Even that many enemies attack the man then it is the same thing to him as if one enemy was hitting him many times. 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 to shame, when it is lost the esteem of other people, when they presume something false and bad about the man, even that he is being innocent on his behalf. It can happen that the man is being slandered by other people, and his motive is being 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 for 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 seek recognition for that what he has achieved.

A foolish man does boast about the things which he owns and what he has gotten from other people. But what about the things which that man has in himself, and what he has done, and how he has treated other people! It is taken pride in transient things which are outside the man’s will, which are irrelevant to his attitude and qualities 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 in what that person does. It should be pursued that what one is good/best at and able to further progress in, while it should be avoided the things which one is not good at and unable to progress in. It is not like a single weak factor is meant to be a generalization about everything else in one’s life, as if it could disprove the strong factors and all the other things one has been doing well. It should rather be evaluated one’s life in whole and let every factor belong to its sphere of influence. 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 feel the need to consider them as well. It should be left one’s incompetence and failings at the place where it happened, and let it stay in the weak factor it does belong to. It should not be dwelt upon something that one should either way not have pursued in the first place. It is not allowed a weak factor 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, because one’s attention to it will either way not make any difference. It is acknowledged that the weak factors do not already work out in one’s life, and one will not become better at it in the future, no matter how often is repeated such approach. The shoes should conform to the feet, but the feet should not conform to the shoes. It would be a foolish thing to cut off a proportion of one’s feet 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 and vainglorious things, useless to our true needs.
               It should be based all decisions on that what is considered to be honourable and dignified, to oneself and to 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 one, 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 and attitude and conduct. It can just as well be chosen to do nothing about it, where it is only kept to silence, which shuns everything else, passing by it with indifference. All words/speeches can be superfluous if one already discerns that the choice is wrong, that is actually a temptation and digression from the right path. This is why one can just as well reject it in silence, and show no reaction at all, while it is waited for other options in the situation. A wrongdoing and revenge is originated from the same weakness, from the same evil nature, whether the man is the offender or the victim, the first one to commit injury or the first one to receive it. The mind did originally tempt the offender 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 and encouraged the victim to give in to the bad side in itself. The victim did originally have a good attitude, but now the mind is trying to make the victim possess similar bad attitude as the offender and to possess the will to commit similar bad things in turn. The mind is now trying to corrupt the victim and make it also fall under the mind’s sphere of influence. That to repay evil with evil does involve a contradiction, because it is consulted with and relied upon the very evil force which had originally caused one to experience undeserved adversity. When there is a quarrel and a fight about something then both parties involved are heeding the suggestions of the mind, where the mind is ‘helping’ both of them to harm one another. By keep heeding the mind then a corruption will spread further and expose more people to the evil influence of the mind. It should be looked upon this in context with the human race and its internal rivalry. For the mind tries to make human beings see enemies in each other, where it slanders everyone through various delusions and fears, creating paranoia about the unknown. But the mind is the true enemy, where it should be overcome the mind before any human adversary, since the latter is merely a tool being deceived and manipulated by the mind. It would otherwise be utterly mad to consult with a most wicked criminal and get his help to overcome an ordinary person, since that criminal is far worse and of much more threat to us.
               It should be most of all pursued that which is recognized being true, pure, beautiful, decent, fair, discreet, and dignified, and honoured the same things recognized in other people. An injustice should always be hated and abstained from, regardless of that what person does commit it. It does apply equally much to our own lives as that of 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 and feel aversion (dislike) to our enemies while they were being honest and doing honest things, but we hated them for becoming dishonest and doing dishonest things. This is why the matter should not be permanently 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 be sought to surpass our enemies in virtue, by becoming a better person than them, and by doings things better than them, and by treating other people in a better way than them. We do not resort to the same shameful and degrading means as our enemies have. We do not resort to mere criticism of that which is being wrong in other people, and we do not openly prattle about that amongst ourselves what they could or should rather have done in the situation. But we keep being discreet about things in the meantime, and we try to do things better than them when we finally find ourselves in a similar position/situation. It is most important to maintain our spiritual purity and dignity, because such spiritual values will always follow us within and benefit us at all times. But revengefulness and its quest for self-gratification only makes things 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 the use of his physical body, resulting in permanent injuries or death. However, the world can never deprive the man of his free will, innocence, and dignity, so that a 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 cannot be prevented or changed, which he is in no position to do anything about. The man should only carry enough ‘equipment’ that he is able to make use of in the situation. 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. All such cares and worries 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 is 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. That to worry about one’s own life is being counterproductive, because the very worry makes one neglect the things that give one’s life a meaning and one fails to follow through things that are good/beneficial for one’s life. A half-hearted measure can be just as useless as when no measure is taken, when the man is being too distracted by his worries and he is unable to maintain concentration in every matter and he keeps forsaking his half-done works/projects. When the man cares for his beloved ones then he should make the most of the moment, 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 one does not know what it is doing at that same moment. But it is 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. It cannot be done good things 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 being acceptable. It should otherwise not be had worries on that person’s behalf, fearing that bad things could happen, since that person and the circumstances has already spoken for itself. A true friend would not wish one to worry and be unhappy for his sake, constantly distracted and neglecting one’s own life. And one would also not wish that friend to worry and be unhappy for one’s sake, constantly distracted and neglecting his own life. That to worry for one another does contradict the mutual love and goodwill had for each other. A corresponding thing applies when a death is involved, for that a true friend about to die (and even after death, when the soul lives on) 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, to make the best of its human lot, and to enjoy its current friends. If everyone would be worried about each other then every individual would be neglecting his own life, and the only real 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 being loved by them in turn. The man should do nothing which could harm himself, and his beloved one should do nothing which could harm itself, so that each person is being alert and sober from within, in each matter. It should only be wished the best for one’s beloved, like good health, happiness, peace, and prosperity. And it thereby wanted one’s beloved to pursue these same good things for itself, regardless of one’s own involvement.
               No man is able to control the choice of other people, what other people can think about him, speak to him during human relations, or about him while the man is being 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 had for 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 on the scene. The matter is not about that of trying to prevent or control such external matters, but it all comes down to that in reacting in a proper way when it finally happens. 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. Whether other people recognize and approve of this, that is not being our concern and problem. It does not make any sense when the man attempts 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 superficial views, something which does not have any substance. 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 self-centred 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 cannot be focused upon everything at the same time, when it is both experienced available information and distractions about something else. But it should rather be kept to the essence of things, what is being universal and general and fundamental, what all of this corresponds to and what corresponding approach it calls for. When it is sided with the truth then it is gotten straight to the point, and when it is made morally right decision then it stills the turbulent ‘tide’ (uncertainty and restlessness) one had been having in one’s stance. It should be disregarded all issues that one deems to be superfluous, trivial, petty, useless, and expendable, in regard to one’s current position and capability.

It can be likened the mind to the ocean. If the man would be in the ocean and be swept by it during a storm then it is not like he could control the ocean, what would be its general course. Even so the man is unable to control the activity of the mind, what kind of delusions and impulses are being had. For the thoughts will continue appear on their own accord, regardless of that what the man has been doing prior to it, so the man would either way have experienced them. It has nothing to do with the man’s current attitude, and what kinds of circumstances are currently being experienced. 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 when hearing what is being said to him. The man should not live in the self-deception that he can control the mind, as if these thoughts could have been prevented, changed, or transformed into a truthful and scrupulous meaning. 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 comes down to that in what way the man will react afterwards, even that he has been affected by such unpleasant thoughts, becoming temporarily weak or unstable. If the man would be stuck in the ocean then he would be swept by the waves, even as when delusions and impulses manage to force the man’s attention from one thing to another. The man should not foolishly presume that he can control 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 will return to its original form, being part of the ocean in whole, and the ocean will resume its natural course, as it has always done. It does thereby not 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 of one’s behalf. It should not be had a needless struggle against thoughts which one already discerns to be false, but it should rather be convinced oneself to cease giving 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, or one bad quality of many in the bearing of insolent people. It should never be moved over to that spot at the outset, and never had an (further) association with insolent people. It will otherwise make one needlessly drawn to the bad company of bad people, becoming aware about the same evil possibilities as them and appealing to the worst side in oneself. It should be renounced all the wrongs things from one’s life, where even that one is inwardly being amidst the wrong things then it is still somehow managed to take a step back (or stand aside) and look upon it impartially. That instead of instantly agreeing with selfish thoughts then one becomes aware that one is instantly agreeing with selfish thought. That at least can mark the beginning of one in being open about it and confessing it with oneself that one is not being in full control of oneself. The man should not care about the mind and its needless problems, nor what needless problems other people seek to force upon him (when they, through their mind, are only seeking self-gratification at his expense). It should be shown complete indifference toward such matters, where it is henceforth not wasted any time upon that in considering it and speaking about it and participating in it, at all. It is 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 or like a second nature to us, so it is like the past has fallen into complete mist, and all the bad things are now forgotten. Sometimes the matter is not about that in discovering a right answer to our selfish problem, but it should rather be asked ourselves why we even bother to make it into 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 from the original purpose, when one already feels that something is being off about a matter and one does not care about it. 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 move/travel beyond it, by speaking and reacting too much about the matter, like when it is criticized other people too much or prattled about that what is obviously being deemed wrong in the society. For example, the man can hate the vanity and gossip that some newspapers thrive upon. But it would be a foolish thing if that same man would buy such newspaper, only so that he can notice something that he dislikes and then criticize the newspaper in question. For that by doing so the man is actually sponsoring the newspaper and its selfish policy, so the newspaper will come up with more vanity and gossip in the future. It is exactly the same thing with the mind and when the man is reacting to the mind. The man should not have an initiative in thinking about selfish problems, and next begin to enumerate these or those answers against it, since it is otherwise encouraged the mind further. 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 on 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 time 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 the man attempts to do everything at the same time then he will be unable to concentrate upon each and every issue. While the man is thinking about so many issues at the same time then he fails to focus upon that which is right in front of him. 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 and manage to master it as a specialist/expert. 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 shallow and underdeveloped. It would not make any sense if everyone was being mediocre in everything, having exactly the same knowledge and by being capable of exactly the same things, since that one such person would only be enough. When something is being mediocre then it is qualified enough of not being bad and in not making obvious foolish mistakes, and yet there is really nothing about it that stands out and leaves a lasting impression. Hence if it is something which is not being special/exceptional and great and insightful; then it is being equally distant from the good things it aimed for as the bad things it managed to avoid. It is preferable that each man can be strong in some factors but weak in others, so that many people can support one another and fill in that what each one is lacking in. ((In a role-playing video game you do not create a party consisting of six ‘bards’ (jack of all trades, master of none). You do rather create a party consisting of specialized warriors and specialized spellcasters and specialized skill-performers. What the specialized warriors suck at the specialized spellcasters excel in, and what the specialized spellcasters suck at the specialized warriors excel in.)) The man should keep to that what he is interested in (over 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 appeal/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 he is being totally absent in his heart and spirit.
               It should not only be looked at the beginning of a choice, 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 those involved. The latter part can involve some unforeseen consequences which one is being unready to face/confront and handle. The selfish path might seem to offer a profit and/or pleasure in the beginning, but later on the same path there will be repercussions, far worse than that selfish advantage had and leading to even greater 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 expected or asked for. At that time it was simply had faith in the value of the choice and had goodwill while doing it. It can thereby be said that the divinity discreetly rewards those whom discreetly expect no reward, and the divinity makes lucky benefits come over to them without them needing to search directly for it. The honest path might seem to be long and hard, while the selfish path might seem to be short and easy. But the honest path is still the same reliable and it leads to the intended final destination. The selfish path does never lead anywhere (firm and lasting benefits), so the selfish man will be forced to turn back to square one. And more time can be spent/wasted upon many short paths that do never work out, rather than the time well spent upon a 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. Or it can apply that the selfish path is shorter and leads sooner to the final destination. But upon arriving there the selfish man fails to get what he wanted (what that search was meant to do for him), and he becomes instead stuck upon some tangled problem that wears him out. Even by arriving at the final destination then it will still not do him any good. That to obtain victory by dishonest means will make that victory hollow and meaningless.
               If the man is being determined and competent with the challenges today then he will also be so tomorrow, because it is something which the man does already have in himself and which he immediately acts upon when the time comes for it. But if the man is being lazy and negligent with his challenges today then he will also be so tomorrow, because it is something which he does not have in himself and which nothing around him can manage to arouse in him. It is not a different circumstances and a different 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 and time might be. It is not like the man can neglect domestic tasks on this day and then promise to do it tomorrow, because that kind of excuse will also be made the next day, and so forth. It can be mentioned when the man does not bother to change himself for the better, but he does spend most of his time upon idleness, pleasures, and entertainments. It has already been wasted the entire day and not done anything constructive with his life. At the end of the day the man can experience guilt over his dissolute living and he fears the following effects it can have upon him, so the man considers himself obligated to promise something to himself in order to make that guilt and fear go away. The man only ends up lying to himself, where he temporarily pretends to agree with something right in order to appease things he knows to be wrong. It is never upheld such promises the next day, but it is made another excuse when that day 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 and they are 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 will become the present time when it finally happens. The past is the prelude to the present time, while the future is the consequences of the present time. 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 both the past and the present at the same time, both the present and the future, or both the past and the future. It is because the past and the future do not really exist 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. The future is being determined by the present time, but not the present time by the future. Even that the man can be so afraid of the future that he does now come up with drastic measures to anticipate the future; then it is still being bound to his fears in the present time. Hence that man really did things in the present time for the sake of things in the present time. 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. If the man does already understand the main flow of the story then he does not need to turn the pages back to the beginning. The man should rather continue with the story, at the page he is now at. And the man should not turn the pages straight 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 of things following up to it, 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, 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 which lure the man into neglecting the present time and its needs, while he is either struggling against mere illusions or trying to appease them. The man can experience memories of a person that he has met with during his lifetime, and yet the person in his mind is not being an accurate reflection of the real person. It is like the mind can impersonate someone one knows, or control illusions that have the same look. The mind can conjure illusions which might look very similar to the real person in outward appearance, but everything in the manner of that illusion is being different from the real person. Through that illusion the mind continues to behave like the wicked being it has always been, by constantly interrogating us, attacking and accusing us of everything, and trying to exploit our guilt and fears. This is why it should be looked beyond the outward appearance, and acknowledged that it is not the same person in principle. And even that these illusions might look like the person did in the past then it is still being a lie in whole, because that person has changed with the age 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 breathing person is the real one, while the one in our mind is merely an impostor, seeking to waste our time. (Although the mind is a spirit which does exist then it is still being spiritually dead, so that to care for the mind is to waste our time and effort upon a spiritually rotting carcass.) Even that we speak well to the illusionary person then it does still not have any bearing upon the real person, where it cannot be done a good thing to something which is not of a living body and soul. We should thereby only speak well to the real person and respond to it in a good way during the actual encounter. But there does not exit anything in between, what in the meantime we consider ourselves be doing for that person in our mind. The mind is such a despicable being that it can come up with an illusion of a person that one cares about, and when one takes the bait in caring about that illusion in one’s mind then the mind does immediately distort the illusionary course into a temptation or personal attack. And because one has no control of that what distortions are taking place in one’s mind then one can experience guilt of that in having thought in such way about a person one cares about. And through that very guilt one considers oneself obligated to keep giving attention to that illusionary person in one’s mind and by coming up with good reactions to it. By keep giving attention to the illusionary person it is digressed from the love which is had for the real person, because one is now trying to prove something to oneself for the sake of oneself.
               Memories of the mind are not being true memories. The mind is rather restaging the past before us. It does correspond to that when a theatrical show or movie is being made (film set, film shooting). It is like our enemy would prepare an environment with people and objects that look similar to a bad incident in our past, which thereby reminds us of that bad experience in the past. When we walk past that environment by some chance then we immediately implicate it to a bad memory and it manages to affect us in a bad way. Even so applies when we come across something in our mind, or rather when something in our mind comes across us and we are being forced to experience it. Every memory and imagination is always being irrelevant to this present moment, what kind of circumstances we are now experiencing and what kind of important choices need to be given attention. Every memory is always being false in whole, even that it can involve a half-truth mixed with lie. When a memory seems real and convincing then it does correspond to special effects in film industry, when something is being skilfully tinkered and inserted and rearranged to deceive our senses (eyes and ears). The force behind the memory manages to do so impalpably in our mind, without human involvement. The mind can imitate the appearances and voices of other people, and create quick/hurrying copies of past scenery. 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 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 originally stationed at. It is absurd when one realizes this, because one is only bound to one body and one place at a time, but one cannot be at many places at the same time, or look at something through many eyes. A thought of the past does never stand alone, but there does always follow an improper assumption, which is somehow meant to affect our condition for the worse. It can involve self-accusation, self-pity, self-indulgence, fear of possible repercussions, bitterness toward other people, that to blame other people for something. Imaginations of the future can be accompanied by fear of failing and that in making mistakes, in not believing that one will be able to confront and adapt to the challenges ahead, and where one does feel helpless about it. It should thereby not only be rejected memories and imaginations, but also the assumptions and reactions that follow. A similar thing applies to dreams, visions, and hallucinations, where it should also be rejected the following interpretation, which seeks to create superstition about something. For example, a belief in predetermined fate contradicts free will, where it is made a decision solely because of signs and mental symptoms, as if one was being afraid of one’s own shadow and every incidental thing. It does not involve any genuine conviction of that what is deemed morally 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, that it might be either attacked the man and undermined his good stance or flattered him and encouraged bad stance. For example, the man can blame himself more than he deserves, and because of that he ceases to do the good things he had been doing. Or the man can blame other people more than they deserve, and because of that he allows himself to begin doing bad things which he would otherwise never have considered doing. 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 factor had changed or turned out in a different way. For the man was already selfish within, full of selfish desires and selfish thoughts and selfish impulses, so that he was constantly looking for someone or something to unleash it upon. A selfish person would not have acted in a different way, even that all other people had been different, and even that everything around it in the environment had been different. For that a selfish person does only consider the selfish possibilities of the mind, what kind of selfish profit and selfish pleasure and selfish advantage has been coveted, 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 pursuing the pure goodness by pure good reasons, by the premises on the other side which is being fundamentally different from the selfish side. 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. A wrongdoing and excuse is originated from the same source, for the man does heed the mind before he commits a wrong act, and afterwards he again heeds the mind when having self-pity. First the man had selfish expectations, and next he approached other persons in an improper way when trying to exploit them, and then because he approached them in an improper way they refused to allow themselves to be exploited by him, and finally the man became angry/resentful toward the people because his selfish expectations failed to come true. The man will continue to repeat the same mistakes while he continues heeding the mind. That applies to the pretext come up with to justify to himself wrongdoing before committing it, and it applies to the excuse come up with afterwards to defend the wrongdoing before other people. But if the man avoids wrongdoing then he will also avoid excuses, and if he avoids excuses then he will also avoid wrongdoing, because he has already assumed responsibility before and after doing things.

It can be mentioned the self-conceit of the modern man, when he is being proud and boastful of all the discoveries and inventions of his time, and he looks down upon his ancestors for having supposedly been ignorant and primitive in comparison. But has that man, an ordinary consumer, been contributing any of these discoveries and inventions he knows of and makes use of? That same man is being so self-indulgent and apathetic in his own life that he has only received the things he takes pride in and boasts of. He is actually taking pride in something which other people have discovered and invented. Let’s say that something would happen to make that man travel back in time, and he would all of a sudden find himself among his ancestors. That man could begin to describe to his ancestors the technological tools of the future, like that it can be used a phone to talk to a person from a distance or that it can be used a jet to fly between places. But since that same man is being so ignorant and spiritually primitive in his own life then he cannot describe how these things are actually being made and what kind of knowledge does lie behind it. If everyone would be as self-indulgent and apathetic as that man then everyone would still be living upon the stone age. A similar thing applies when fanatics make use of technological tools in order to fight a war against the supposed hated culture that has been making these technological tools. These fanatics want things to revert to primitive times or create a society which is being ‘frozen’ in the same old time. But by making use of modern tools to accomplish that vision, they end up contradicting themselves. If everyone thought and acted like them then we would still be living upon stone age. None of these tools would ever exist. It can be mentioned that when a presumption seems to be supported by an education, when that presumption would either way have been experienced before the man educated himself. That presumption could have happened to any man at any time and place, by the random interference of the mind. For example, an uneducated man can come up with a foolish idea 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 being 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 educated man has obtained a new mind or that his thoughts become more likely to be correct.
               A fiction is nothing more than an entertaining lie, where the characters and the course of events did never happen in the reality. And since that all fiction is a lie then it makes all memories about a fiction also a lie. All these mentions of fiction, with their suggestions and inquiries, these same things are also being 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 memories about such wisdom in the minds of those that live today, but it does still not mean that the wise people back then had discovered it in their mind, by being vain about their own importance and boastful of their own supposed wisdom. It is not like these wise people back then were being puffed up and pleased with themselves, trying very hard to say something witty in everything, and by advertising their supposed wisdom to everyone. It was rather the complete opposite thing which applies to the wise people back then. They were being modest and humble and discreet about the wise truth they sensed in themselves, and they only let it out to other people when it did fit the occasion. The man can experience contemplations which encourage him to remember a specific knowledge, something which he had come to know of through the world. It can 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 full context. Later it happens that another thought appears to the man, which manages to remember everything in precise details, just like what he had originally heard in the past. It might thereby seem like that memory is being correct, that it s being a truth and accurate recollection of the past. However, it should 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 being a truth, regarding its actual content. It can be known for a fact 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. A scholar can present an idea to the society and attempt to justify its claims, until the society has accepted that same idea and it becomes the norm, so that all people know about it and talk about it amongst themselves. The mind can produce a memory in other people about the very same idea which the mind had originally inserted within the scholar. People tend to convince each other about their own delusions and receive honour from each other, even that all such things are being transient and a mere vanity. It is not like the whole human race should become mentally encumbered and restrict itself in advance, because that a single person received an idea and presented it to the world. This effortless idea in one person ended up creating needless mental strain and disruptions in other people, when trying to live up to its unrealistic demands.