4.1: The original value
Each individual has always a choice in expressing himself about anything, and in behaving in any way. It is always ‘possible’ to do a specific act, even for all kinds of pressure or opposition, what the man is experiencing from within himself or from other people. It does mostly involve fear about the consequence, the repercussions of the specific act, since the man is afraid of that what could happen to his own life and position. The choice is always available, whether the man will make the attempt or not, even that he does not possess any certainty about the outcome, whether it will succeed or fail. It is not like the man will be able to discover everything and achieve everything, all by himself, but it is depended upon the human spirit in unlocking his true potential. The man does have his limits, where he is not even aware that some possibilities do really exist, while he lacks inner strength to act upon other possibilities that are known. The matter is often not about that whether the man ‘can’ do something or not, but rather whether the man wants to do it. Is the man really willing to make such a hard choice for himself, by depriving himself of selfish advantage or suffer for that in doing the right thing? It is not a question about waiting for more favourable situation, or until more people will agree with the man, but it has everything to do about him being selfless. The man can just as well head straight for the necessary execution; regardless of that how it will affect his self-image, self-interest, personal safety, or reputation among other people.
But the man must still the same adapt to the reality if he is ever going to succeed in anything. The man must observe the environment and other people, inquire into facts, and then respond accordingly. There must always be a context between a fact and an assumption, when it comes to analyze the situation and develop some kind of reaction to the same thing. It is about discerning the reality and how it can appeal to the man’s capability, both spiritual and physical. It is not enough to act in a random way, as if one could say anything and behave in any way, in utter contradiction to everything in the reality. It is not like one can write down some gibberish to hard question, or assemble some junk, and then assume that the matter is concluded, that it has been solved the problem. For that idle words are unable to alter the reality, and foolish behaviour does never work out. But the reality remains just as challenging as before, while one does still have limits. A free will is not really about unrestrained speech and behaviour, as if one had the human right to be wrong and foolish, or that any error could be rationalized and self-justified. It is rather about that what the individual wants to do on his behalf, what is sensed or felt like doing in his heart, what is wanted to contribute to, or improve in the situation. It has everything to do about the value of the act itself, as the proper means in the situation, and what kind of good consequence belongs to it, within the merit of the case.
When it comes to explain free will then it should first be discerned the original value, what the man does experience first in his heart and spirit, regardless of the external matters. It does not matter what can change in the environment, or what other people can say and do, because it does only deal with the consequence, or incidental things, bound to the surface. This is why one does not need to count up every possible incident in order to rationalize free will, because the spiritual value is able to apply to any circumstances at any time. For an example then it is only sufficient to possess shoes, and then will every step be soft upon touch, regardless of the place involved and the condition of the ground. But it is not like every place in the world needs to contain carpet, before one can finally go there. And it is only sufficient to possess mobile phone, and then one can receive a call anywhere at any time, rather than by planting phone booths at regular intervals all over the place. The original value is manifested in that where the man is stationed in his own person, what kind of circumstances and human relations are being experienced at that moment. Then the man will feel and sense it is in his heart what is wanted to do, in what way he wants to express himself and respond to the external matters, during the experience. After this experience had ended then it is moved on, headed from one circumstances to another, but still kept to the original feeling and perception during every incident. This is what one should feel about the specific event and what was required at that time, so that one should be contented about everything and abide by 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 an example then we originally experienced equanimity and stability during a specific event, where it was enjoyed the company of other people and without any problem. But it would be foolish thing to become angry and bitter over that same event afterwards, when the mind is slandering the people involved, attempting to create suspicion and paranoia about it. It can rather be said that we should arrive at the circumstances with an empty mind, and make a decisions according to the merit of the case. It should only be kept to that what belonged to the case in question, what kind of material was available at that time, and what was the stance of the people involved. The purest experience is derived from equanimity and inner silence, both during the meantime and while the events are taking place. Then the man will maintain an impartial attitude, as the required basis before he can make impartial decision and measures. This means that the man will put all decisions on hold, until he can know the situation and other people. It is kept the attitude the same like what had originally been experienced last time. And it is then waited patiently for the next 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 people that somehow managed to change, but rather our attitude 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 it, because it has been neglected the premises, and one is already too distracted. Everything about the past had its valid reasons, why the people acted in the way they did, and why one had responded in such way, whether in a decent or selfish way. But it should not be dwelt upon the past, especially if one had already been distracted and impulsive at that time, too self-absorbed to know anything about oneself or other people. A selfish 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 allow the mind to censor everything which we plan to do, and what we have already done, as if we would need its approval before making every decision. It is not like we need to invent reasons behind every choice, for we can just as well head straight for the proper execution, because we feel like doing it willingly in our heart.
It should be looked to the human spirit and what kind of activity does belong to it. It does namely manifest itself in silent perception, something to be sensed and felt in one’s spirit. And where there is good sense there is also calmness and stability, as part of the same source. If it is heeded the human spirit then it will affect every part in one’s soul, so it is like there is felt inner purity and peace all over oneself. Our heart is now contented and light, free from all burdens and cares, and where peace has replaced every selfish desire. Our mind is now silent and held in check, so that we do not experience any unpleasant/aggressive thoughts most of the time. And there are no desires and/or impulses accompanying the delusions at the same time, so the delusions are like mere words to us. Our body is now being clear and at rest, free from impulsiveness and personal attachment. Our face is now firm and expressionless, no longer prone to sudden changes through fickleness (false motives). The human spirit is moderate, 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 an example then it is fact that we care for our beloved ones, but we must still the same be sober and calm with the approach, when employing the right means to help them. Too much personal attachment will only make us 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, why we want to help our beloved ones, but we must be sober and calm when it comes to discern ‘how’ we can help them. But we should never allow the personal attachment to digress outside its original purpose, like when we are so afraid and worried about our beloved ones that we become utterly helpless. We will otherwise be unable to think clearly, and be no longer in any position to help them. This is why overly eagerness or impulsiveness tends to be counterproductive in its nature.
Every external incident does belong to the place where it happened, but it should not be carried thoughts about it to other places and allowed it to distract oneself from its experience. The internal stability makes one capable of confronting and overcoming any opposition, when it comes to focus upon the nearby environment, respond and adapt to it. But we should not allow the external incidents to affect one’s internal stability 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 idle and isolated at that moment. For an example the man can experience inner emptiness, or he is afflicted by mental symptoms, so that he is trying to make it go away through all kinds of thoughts and emotions. The man begins to implicate his internal condition to external matters, and the external matters to his internal condition. So it is had had human relations as some kind of countermeasure to the inner emptiness, but the man is not really interested in the people involved. The man should rather focus upon the external matters for their own sake, when it comes to observe the environment and other people, and then know ‘how’ to react in a proper way.
The man does not need to stop with his life and censor everything in the mind with utmost care. 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 he will try to anticipate the future in his mind. However 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 it. It can correspond to competitive sports, where it is simply had the right spirit for the game and enjoyed it for its own sake, so the men are doing well simply by having the right feeling in their body. The mind has hitherto been blank, while the right feeling determined the efficiency in the game. But the men should never become afraid of that in losing (or losing current advantage) 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 the team.
If the man is interested in something then he will enjoy himself what most during its practice, where his spirit does lighten up and becomes more relaxed. The man will maintain his attention focused during the time, and remain curious what is going to happen next. However if the practice does not appeal to the man he will not enjoy himself, but his spirit will become depressed, bored, and restless. The man will be unable to maintain his concentration, for he will be distracted and absent, thinking about something else. The third option does describe itself when the man shows too much interest in a specific practice, so it becomes an obsession that is unable to bestow any benefits. The man will become restless and neglect his own health, where he does prefer the obsession over his own well-being. But the man does no longer derive any fun factor and/or insight from the practice, because he emphasises too much upon micromanagement above the greater picture. The practice has thereby lost its original purpose, why the man had pursued for it in the first place, because the man is doing everything for the obsessions, but not for himself. It can happen that the man does feel out of touch with that what other people are practicing, where it is like he does not belong to that place, their group, or the spirit of the times (common mindset). 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 caused the man to become apathetic. It would not have mattered if everything had been changed around the man, or in the bearings of other people, because it is irrelevant to the original cause from within the man.
Now even that the man is not interested in one field then it is still not a generalization about all the fields in whole, whether it does involve education, hobbies, or profession. It must first be inquired into the available fields, and then experimented with all of them, before it can be discovered which one appeal to oneself and which ones don’t. It is not like sports do only reach to soccer or basketball, and where it is only attempted to change things within that field or by seeking to change the attitude of the person toward the same. It should rather be sought for solution elsewhere, where a different field will call for different results, so the person will experience a different attitude and feelings about the new one. It should be avoided all suggestive questions, when it has already been chosen a specific field and it is then 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 it comes to look outside the box. So in the meantime it is not chosen anything at all, because all the possibilities are as equally wrong, and do not belong to the goodness. But the situation can always change with the time, and the stance of other people. It will then offer new possibilities and different solutions, which will lead to the same beneficial outcome hoped for.
Now all men have the freedom to choose and reject during decision making, where it is done one thing above another, since it can never be done everything at the same time. It is about a longing in one’s heart, in making a choice because one is simply willing to do it or in wanting that choice for oneself, regardless of any outside factors or reasons. Therefore should the attitude be made voluntarily, without presuming oneself obligated to do it, without constraining oneself into doing it, without attempting to prove oneself in the eyes of other people, without presuming that other people expect it from oneself. The human spirit does encourage us to do the right thing, while the mind does tempt us to do the wrong thing, but it is not the same thing as if we have immediately chosen it. There is still a choice available to us, and enough time to consider the issue further, what we choose to do about the matter, and by being consisted with that resolve in the long run. It can always happen that we reveal a sign of weakness in between, or indecision about it, like we are about to lose self-control or that we are not as strong as before. But we can still always continue with our original resolve, try to hang on, and pick up the thread were it was last left, until we have finally accustomed ourselves to the practice in an unconditional way. It should be kept to the original meaning of the human spirit, what kind of inspiration was experienced at that time, until it is timely for us to act in such way in the situation. A silent inspiration will call for silent obedience, in acting immediately upon it, without any further words. It is thereby received the knowledge as it is, and had full faith in one’s ability to accomplish it, all in its due time when it is called for. It should however not be changed the meaning afterwards, like when it is added more words to it than needed, or implicated the inspiration to different meaning. For it will then no longer involve the same inspiration, and it does not apply anymore in the situation. If we are tempted by the mind then we should not seek to see something good about it, or some deeper meaning, because it was surely a temptation at that time, an evil possibility.
The man 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. It is not about the outward appearance of the divinity, but it is more important to know how the divinity does function from within the man, and what it is capable of in our lives. The divinity will continue to do the good thing, because it is in its nature to be good, but it is not like the divinity will remain idle and powerless unless the man asks it for help. It is of course abided by a principle by helping those that want to be helped, who are really willing to accept help when offered, and give their approval indirectly or directly. The goodwill is always there in doing good for free. The same process would still the same continue to apply, regardless of that whether the man is actually aware of it or not, acknowledges it or not, or what human effort was added or refrained 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 capability 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 humble enough to confess the truth and ask the divinity for help. It was not because the man’s petition was cleverly phrased or done with style, but it was only enough to ask for it, to approach the divinity in the current state that the man was in. If the man does already have silent faith in the divinity then no additional words are required, since he is either way determined to act upon the divinely inspired meaning. If the man is already strong and wise then he will not need to rely upon any clever speeches, as if it could arouse courage in him and increase his resolve about the challenges at hand. For these very same effects are already present in his heart and spirit, where his exemplary conduct has already solved the problem which the speech is meant to reflect.
There is a need for independence to promote independence in all other factors, as if the value would derive strength from itself alone, but not from some outside factors or reasons. A courageous man should derive strength from courage in his heart, but not because he does have more friends than his enemy, or because he can afford better weapons. It should be kept to one’s strong factors, fields of interest, and specialty, so their combined influence will be able to dispel problems and make up for the weak factors. But one should never be stuck upon the weak factors, by dwelling upon that which one is not good at or unable to do, since it will otherwise be at the expense of the strong factors. A conviction is all about stepping in the right direction before one can know more about it, but one cannot know everything in advance before making the attempt. And a similar thing applies about certainty about the lasting value of the choice, because a choice must be made amidst uncertainty and temptations so it can actually involve a choice, a difficult one. It is however not like everything will be so easy and full of certainty before a choice is made, without enemies and opposition, or without flatterers and bribes. It can already be felt a specific attitude and its discernment. To begin with it can be difficult to phrase its actual meaning or express oneself further about it, at least when it is shared that opinion to other people, and tried to make oneself comprehensible to them. 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 must first be abided by and acted on that conviction before one can know more about it, so that one must be consistent with the same attitude in the long run and expand it further. It does involve that in intending good things, and in saying good things, and in doing good things. 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/do nothing in that regard can be a discreet thing in itself. A silence and inactivity (none-participation) in bad things (corruption) 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 or human relations which call for good works. And yet when we are all alone with our thoughts and 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 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. 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 it, by acting upon the conviction in deeds, and then it can be experienced benefits while it does last, and also afterwards. These same benefits will confirm that such behaviour did indeed have a rightful claim, and that it should be repeated, since we felt better from within and 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 dispelled as well, that were once affecting one’s soul. It must first be acted according to little conviction which does already exist, and then after it had been practiced in the long run then that conviction will become more advanced. It would correspond to that if a man would have seeds in his hands, so it would be difficult to determine what type of tree it does belong to. But if it is sown the seeds in proper soil and given them a proper treatment then everything will be fully revealed later on.
It should first be convinced oneself about own personal conviction, before it can be taught other people to do the same. But it is not enough to merely agree with the conviction, and try to convince other people about it, while it is neglected to apply it to one’s own life. It should be immediately practiced the right thing, and immediately abstained from the wrong things. But it is not something which should be dwelt upon for too long, like when a needless introspection is involved or implicated it too personally to oneself. It would correspond to that if one would be constantly tearing up newly sown seeds, only so that one can check whether the seeds are still there, or whether they have grown. But by doing so then it is prevented the seeds from establishing themselves, and delayed further growth. It is not enough to experience a single scrupulous opinion from the human spirit, and then already presume oneself to be its perfect practitioner, or a role model which can preach it to other people. It would otherwise involve a shallow and superficial insight, where such opinion will come and vanish as suddenly, without leaving any lasting trace. This is why a simple conviction should call for a simple behaviour, before the man can express himself any further about the matter, and put himself into the position of other people. It is first planted the seeds and then cared for them, before it will yield a tree. But it can never be first obtained a tree out of nothing. 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, and that they will end up in ‘hell’. 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, and remain silent and cease from all our inner efforts, while we allow the Spirit of God in our hearts to teach us new things little by little. It could take many days, or many month, or many years, or some decades. 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 well-being 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. 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 and be 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 everything within, where its truth/understanding 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. It is only sufficient to make use of that what happened between God and one man.
It is not the person which is permanently foolish, but such approach does always remain so. For an example then a person does not have interest in the topics of other people, is bored and too tired to keep up the thread. Or the person is simply unable to maintain concentration, so it is lost the context between all the facts. It can then happen that the person does speak the first thing which comes into it mind, as if the person was merely guessing the correct answer, trying to say what is presumed other people are thinking, or it is imitated something which had been heard before. 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 all the details, even that it was present during the discussion, so the foolish question or the reply was not really an assumption to the available facts. It was solely through the mind (random experience), looking for some kind of confirmation or to clear a misunderstanding. The person does speak through inaccurate memories, no matter how illogical it proves to be and in utter contrast with the transparent facts in the environment. It can apply that the person does not bother to inquire further into the matter, whether it is through laziness or self-indulgence, with its lethargy/indifference. Or it can apply that the person fails to consider such possibility in the first place, because of its mental impairment or stiffened internal activity. It can be said that the person behaved in a foolish way, by revealing it own foolish thoughts, rather than by being patient and adapting to the evidences in the circumstances. Foolish thoughts are of course experienced by all men, although some of these thoughts seem more stupid or logical than others, although still just as selfish, false, or improper. The difference does lie in the response, for that some men can discern these thoughts to be foolish (right away) before speaking out loud, while other men speak first and realize their mistake afterwards. It can happen to anyone, anywhere, anytime, whether that person is being sincere or not, decent or not, under the grace of God or not.
Steadfastness is about keeping oneself to the original meaning, which was felt for and sensed at that time, whether it can be called inspiration or an improvement of one’s attitude. It is not only known the right answer, but also abided by it in the long run, by being consistent with the same answer, no matter what can happen from within or around oneself. The man will continue to do the right thing on his behalf, regardless of that what can happen in his mind, and what other people can think about him through their own mind. The man will no longer be afraid of any hostile reaction from the world, which could personally affect him, but he is willing to reject everything which can contradict with the truthful answer. An adversity proves to be irrelevant to the proper course, as something which can happen all around the man, while it does fail to affect the man from within and his choices. It is merely a distraction, a digression from the proper path. The man did never need to struggle against that opposition and make it cease, before he could finally move on. For an example the man can prepare himself for an exam, but he can meet bullies during the travel to the school, which will threaten him and even beat him up. Now this does not mean that the man is unfit for the exam, or that the exam is being wrong, because these bullies are irrelevant to the merit of the case, and have no bearing upon the actual outcome. The man does still retain the knowledge and ability in himself to finish the exam. It is exactly the same thing when the man does continue to do the right thing on his behalf, according to his sense of decency and dignity, in making the world a better place. It does not matter whether all other people disapprove of it, refuse to recognize it, and oppose the man, or whether they refuse to change and the practice same thing as him. For the man would either way be able to become virtuous in his own life, and in accomplishing the same things, so that he will experience its freedom and benefits in his soul.
For a courageous man then few words are as good as many, when it comes to encourage him to fight every enemy with valour, since that man is already courageous from within. It can be said that all such speeches are superfluous to the courageous man, because he does already experience its effects in his heart, as after it has been agreed to it. If the man is already faithful then he will also be so in the future, which in this case does reach to consistency with a right answer, in acting upon it, without changing his mind. If the man does change his mind about one matter then he will also do so in thousand matters. And if he fails to abide by one right answer then he will also neglect all others. Sometimes the matter is not about that in knowing the right answer, but whether the man will abide by it in the long run, without changing its meaning or looking for an alternate answer. It would otherwise correspond to that when a coward is constantly driven from one place to another, because he fails to stand his ground every time it is met with opposition. It does not matter whether the coward will flee to another place, because he will also flee from that place as well, and so forth. This is why we should not constantly look for new answers to the same problem, and then give up every time it does not give a quick victory, like when unpleasant thoughts and impulses do not seem to go away (they still keep coming regardless of any answer). The matter is not only about whether we can know the right answer or not, but it is also about inner strength in acting upon it, by being steadfast and loyal to the truth. We must be willing to endure opposition from the mind when it does happen each time, so the right answer is meant to strengthen our resolve and patience. But the right answer is not meant to prevent attacks from the mind, or convince the mind to cease its opposition. So it is not the fault of the right answer that we have been making a wrong use of it.
4.2: The internal control
Courage is something which must be aroused at the scene, when one is present there in person, willing to confront the enemies or dangers there, according to the heat of the moment. It has been said that courage is the same thing as contempt of pain and death, although shame could 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, against any injustice. This means that the courageous man considers the rightful cause to be more important than his own life, so that his life should suffer for it, rather than it would be the other way around. Courage is about being on the offensive, when it comes to overcome any enemies and opposition, while the cowardly man is only on the defensive, too afraid of the pain which could be inflicted upon him. It is not like pain and opposition can happen at random, but a human enemy must first possess the will to inflict it with his body. However if it is overcome the enemy then it is also prevented all further pain as well, so that an offence is the best defence, where a victory is the best means to save oneself. The man who only tries to save himself will be defeated by his enemies, while the man who is willing to suffer for the right cause will withstand his enemies. Courage should not be determined by odds, like when it is only fought against weaker enemies but fled from those that are considered one’s equals or superiors in power. It is rather about the principle in standing one’s ground, and in fighting to the best of one’s ability, regardless of the outcome or in what way it can affect oneself for the worse. The physical body can suffer, but it has still been maintained one’s spirit free and dignified, so it can involve a victory in defeat, in having been superior to one’s enemies in spirit.
It can happen that the man does experience opposition in an undeserved way, and which he was not prepared for, so the man failed to say or do anything during that particular incident. It might seem like the human adversary exalted himself at the man’s expense, and even got away with it, so the man can look at it as a personal affront to himself. The man will thereby think too much about that incident, dwelling upon it with anger and bitterness, so that he does either 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 that man. For that during the original incident the man did not experience any constructive thoughts and impulses, which could help overcome his own fears and weaknesses. And the same process will apply when the man experiences corresponding adversity in the future. If the man will listen to selfish thought in the meantime then he will also do so during the adversity. It is headed from contempt (meantime) to cowardice (on the scene), anger to sensitivity, and revengefulness to guilt, but in all cases then it is listened to the mind and its improper measures. If the man does think too much about the future then he will neglect the present moment, becoming too weak and distracted, so he has already lost before arriving on the scene. It is because the man relied too much upon empty words and responses to imaginations, while it is failed to rely upon the human spirit in his heart and its silent potential. It would have been better if the man had maintained silence, held his peace, and shown patience, focusing upon each task at hand until the next one, and adaptation to the environment. The man should never have dwelt upon the adversity in the meantime, nor planned anything in advance, but only carried silent determination and faith amidst uncertainty.
So it can happen that the man does either hold himself too much back, or goes ahead of himself, heading from one extreme to another. It can also lead to repression, when the man fails to be consistent with his conviction at all times. For the man does think otherwise in the meantime than what he speaks during the actual encounter with other people. It does involve a vicious cycle when the man dwells too much upon past incidents. For the man can feel guilt over his extreme thoughts, what kind of evils he wished for his enemy. Then the man will shift the blame to himself, and try to justify his enemy, as if the enemy had not done so in a deliberate way or that it was not his fault. The man will also presume that he deserved such adversity during the original incident, or that his enemy is still a decent person, whom deserves another chance. This is why the man continues to have company with false people that treat him with disrespect, forcing everything upon himself, against his willingness and better judgement. It has more to say about the man’s own weaknesses than the merit of his enemies, because he would either way have done the same thing, regardless of the people involved. It would have been better if the man had stood his ground during the actual encounter, revealing his true attitude, and then never thought any further about it. It is about having silent faith in human spirit, until it can be experienced inspiration when the encounter does finally happen, and the man will be sober and calm enough to overcome it. To sum it up then it should neither be dwelt upon the past nor planned anything about the future, and one should neither be cowardly nor contemptuous toward 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 then it is given undeserved attention to the phony person and nothing good comes out of it. But if it is tread the moderate middle course 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 without (disregarding them).
Responsibility is not only about that what has been said and done, but also what has not been said nor done, when it comes to read between the line during silence and inactivity. It should be discerned when it is proper to act, and when it is not proper to do so, and the same thing applies whether one should consider the matter further or not. It is not enough to possess good intentions, in wishing for a good outcome, if the approach itself proves to be improper, so it will only lead to bad consequence. It is indeed a mad thing when it is constantly repeated the same foolish approach, while hoping for different outcome each time, even that it will always fail in the same way. And it is not like one can merely change the words 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, unlike the previous reasons he had in committing it. A good means will lead to good consequences, while evil means will lead to bad consequences. But a bad execution can never lead to good consequences, regardless of that what kind of expectation or wishful thinking can lie behind it, or what can be said about it in the meantime. The truth does continue to testify about the value of each choice, whether it proves to be truthful or false, sincere or treacherous, decent or selfish, generous or covetous. The facts will remain the same, and what kind of consequence will follow the practice, regardless of one’s state of mind. It should be taken responsibility of one’s act and allowed its consequences to befall oneself, for as long time as it is needed, even that one has already repented of it and improved. It does not only reach to external matters, but also what kind of impulses and symptoms can be experienced from within, following a guilty attitude in wishing for evil things to happen. The man can change his mind and repent at this moment, but it does still not mean that it should be accompanied with wishful thinking, as if everything could be excused. It is rather a question about that whether the man will be consistent with the repentance in the long run, and improve in corresponding circumstances, rather than by erring against people in similar position. For the man could otherwise change his mind all over again, so that he can repent of having repented and go back to his former corruption.
A stoical fortitude is about allowing all adversity to pass through oneself, where it is endured suffering through a willing choice, even that one is innocent and does not deserve it. It is undertaken for a higher cause, when it comes to suffer for that in doing the right thing, regardless of that how it can affect oneself, what can be obtained or lost away. It is truly believed that one can be capable of confronting and outlasting the opposition, whether one had once deserved to be punished or does now deserve a better treatment. It is allowed all misfortune and humiliation to belong to the place where it happened, while it is only sought to improve one’s internal condition and make the best of one’s lot. It is only kept to that what is within one’s control and reach, what can actually be changed in one’s life, what can be chosen about or rejected, improved or avoided. It is not like it is stopped after an adversity has befallen oneself, and then received it too personally into oneself, giving the adversity power over one’s will for the worse. For that no external things are able to overcome the man through their merit alone, but the blame does always lie with him, in yielding to such bad influence through his own initiative. It is because the man has already chosen to give up, and subject himself to corruption, and then afterwards he does come up with excuses, seeking to justify everything. The man should rather 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 making himself happy, and contented with the benefits that do already exist in his life, which can still be experienced from within and made good use of. If the man is already virtuous then he will always be calm and stable from within, so it can be experienced all things in a pure way and done things to the best of his ability. A virtuous man will make everything bearable to himself, and solvable in the long run.
The man must be willing to overcome his weaknesses which temptations have hitherto been thriving upon, even as how things made of iron are drawn to a magnet. It is namely vices which make the man already weak and distracted, too receptive toward any opposition, so it would not matter which enemy would oppose him and in what way. But if there are no weaknesses (corruption) then none of the external things will make any lasting impression upon the man. A silent determination can accomplish more than clever words. When the man tries to save himself in a direct way then it is always selfish in its nature, regardless of the measures. Nothing good will ever come out from that in being selfish. It should not be sought to defend, explain, or justify oneself (self-justification). Neither should it be sought for someone to blame, or by dwelling upon the past and what could/should rather have happened. It is only sufficient to endure this present moment, until the bad things have run their course. If the man does not care about his own life then he will also not care about his enemies, and what they can do to 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 about shame, when it is lost the esteem of other people, when they presume something false and bad about the man, even that he is innocent on his behalf. It can happen that the man is slandered by other people, and his motive is misunderstood, so the man is treated with disrespect, like he is stupid and unworthy. But the man should be contented with that in knowing the truth about himself and what did really happen, so that his conscience is at peace and he does experience its benefits from within. This is why the man does not need to convince the whole world about his true motives, prove himself in the eyes of other people, or get recognition for that what he has achieved.
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 with 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 what that person does. It should be pursued that what one is best at, and what one is able to do well, while it should be avoided the things which one is not good at, and is unable to obtain any success in. It is not like one weak factor is meant to be a generalization about everything else in one’s life, or disprove the strong factors, but it should rather be evaluated one’s life in whole. If it is kept to the strong factors and cultivated them further then it will make up for any weak factors, so that one will no longer need to consider them as well. It should be left one’s incompetence at the place where it happened, and let it stay in the weak factor it does belong to. But it should not be allowed the problem to spread to other factors and undermine them, since it will otherwise lead to unbelief and negligence of one’s true potential. It is like one should put all such concerns on hold, and shun its existence. For it is acknowledged that the weak factors do not already work in one’s life, and one will not become better at it in the future, 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 otherwise be a foolish thing to cut a proportion of one’s body 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 honorable and dignified, to oneself and other people, what is befitting all of us as human beings. It cannot be controlled or changed in a direct way what other people can think of oneself, and what will be their reactions. But one does still the same possess a choice whether it will leave any impression upon oneself, whether it will be received into oneself, whether it is allowed such things to affect one’s internal condition, attitude, and conduct. It can just as well be chosen to do nothing about it, like it is only chosen silence, which shuns everything else, passing by it with indifference. All words can be superfluous if one already discerns that the choice is wrong, that is actually a temptation and digression 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 considered other options in the situation, and analyzed their significance. A wrongdoing and revenge is originated from the same weakness, and from the same evil nature, whether the man is the antagonist or the victim, the first one to commit injury or receive it. The mind did originally tempt the man into mistreating the victim in an undeserved way. And then afterwards does the mind remind the victim of that bad experience, so it can be oppressed the victim from within or tempted it into similar corruption. It should be looked upon this in context with the human race and its internal rivalry. For the mind tries to make the human people see enemies in each other, where it slanders everyone through various delusions and fears, creating paranoia about the unknown. But the mind is the only enemy, so it is should be overcome the mind before any human adversary, since the latter has been already been deceived and manipulated by the mind. It would otherwise be utterly mad and foolish to consult with a wicked criminal in order to overcome an ordinary person, since that criminal is far worse and even more threat to us.
It should only be pursued for that in which is considered to be true, pure, decent, beautiful, generous, fair, discreet, and dignified, and admired the same things in all other people. An injustice should always be hated and abstained from, regardless of that what person does commit it. It does apply as equally much about our own life and our enemies, even that they were the first ones to commit evil against us, and the blame was originally theirs. Therefore should not be repaid evil with evil, because we should not become that what we hate. We did not hate and feel aversion (dislike) to our enemies before the personal rivalry, while they were honest and doing good things, but we hated them for becoming wicked and doing evil things. This is why the matter should not be directed against the person, but it should only be hated the evil choice, and shunned the person while it continues to make such evil choices. It should rather be surpassed our enemies in virtue, by becoming a better person than them, whom does not resort to the same degrading and shameful means as they have done. It is most important to maintain our own innocence, dignity, and spiritual purity, because such spiritual values will always follow us from within, and benefit us at all times. But revengefulness and its quest for self-gratification makes things only worse for our internal condition and stability, since we have become guilty of all kinds of evil intentions. The world can persecute the virtuous man, depriving him of material objects, the esteem of other people, and even his physical body, resulting in permanent injuries or death. The world can however never deprive the man of his free will, dignity, and innocence, so that defeat in flesh can be turned into a victory in spirit, as a victory in defeat.
The man does not need to trouble himself about matters that are outside his control, which he is in no position to do anything about, which cannot be prevented or changed. The man should only carry enough equipment that he is able to make use of in the circumstances. But he should avoid all unnecessary burdens, irrelevant to his current capability. This is why it is necessary that the man should not care about some matters and problems, since it would either way not have made any difference in dwelling upon it. It does apply to that when the man is too concerned upon that what other people think of him, and he can be worried about his beloved ones, while they are away and he cannot see them. The man can dwell upon the past, and what could rather have happened. He can have an unnatural affection for material possessions, and centre his life upon its preservation. And the man can also be meddlesome about news that belongs entirely to someone else, which has been happening elsewhere in the world, and is too distant from him. All such cares have no bearing upon the time and place which the man does find himself at, what he does now need to focus upon and accomplish, according to his capability. The man would have been better off by being free from such cares, having no any awareness of them, so it will no longer get in the way of the current situation and its demands. This is why it is only sufficient to keep to the merit of the case, and what is needed to know in an objective way, so it is like the circumstances furnish their own material. But a half-hearted effort is just as useless as when no effort is made at all, like when the man is too distracted by his worries, and is unable to maintain concentration in every matter.
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 does not know what it is doing at that same moment. It is however not proper to have worries on that person’s behalf, during its absence, unless there is really some danger involved and someone needs to be alerted about it. But it cannot be done good deeds toward illusions and imaginations, when it is had worries of the person solely because of that what has been taking place in one’s mind. It should be consulted with the person and allowed it to testify about its own position, or it can be seen the circumstances for oneself and discerned whether it is acceptable. It should otherwise not be had worries on that person’s behalf, fearing bad things that could happen, since that person and the circumstances has already spoken for itself. A true friend would not wish one to be unhappy for his sake, constantly distracted and neglecting one’s own life. And one would also not wish that friend to be unhappy for one’s sake, since it does contradict the mutual love and goodwill which is had for each other. It should only be wished the best for ones beloved, like good health, happiness, peace, and prosperity. A corresponding thing applies when a death is involved, for that a true friend would not wish any person to torment itself on his behalf. But a true friend would want that person to move on with its life, making the best of its human lot, and enjoying its current friends. If everyone would be worried about each other then every individual would be neglecting his own life, and the only control had from within, in handling his own affairs with good sense. Therefore should we be considerate toward the love which we have for each other, because we do not only love our beloved ones, but we are also being loved by them in turn. The man should do nothing which could harm himself, and his beloved ones should do nothing to harm their own lives, so that each person is being alert and sober from within, in each matter.
No man is able to control the choice within every individual, what other people can think about him, speak to him during human relations, or about him while the man is absent. It can also not be controlled what can happen in the reality, what kind of events can be experienced, in what way it will turn out, and unexpected changes 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 preventing or controlling such external matters, but it all comes down to that in reacting in a proper way after it has finally happened. So it is at least done the right thing of one’s behalf, in contributing one’s fair share to the situation, regardless of that what will be the reception of other people, approval, or recognition. It does not make any sense when the man does attempt to please other people, by satisfying everything which they can think about him, demand from him, and dare him to do. For it does not have anything to do about the truth, and what is considered to be right in general, but it only involves a superficial views, something which does not have any substance. It cannot be focused upon everything at the same time, like details in the environment, what other people have said, and the distractions in one’s mind. But it should rather be kept to the important matters, when it comes to analyze its context, in getting right to the point. It does correspond to that when it is read a book, where it is discerned the main issues from the side issues, and only remembered things that progress the story. It should be disregarded all issues that one deems to be superfluous, trivial, petty, useless, and expendable, at least in regard to one’s current position and capability. This is why the man should not care about any thoughts and imaginations, what kind of reactions the mind attempts to arouse in him, with its personal implications and selfish assumptions. The man should also not care about the mind in other people, what they can think about him and their misgivings about his life. For this process would have happened either way, regardless of that what the man could have said or done, before and afterwards.
It can be likened the mind to the ocean, if the man would find himself swept by it during a storm. It is not like the man can control the ocean, what will be its general course, even as how the man is unable to control the activity of the mind, its delusions and impulses. For the thoughts will continue appear 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 being experienced at that time. It was rather depended upon the will of the mind, even as when another person does choose to speak to the man and it is outside his choice. The man should not live in the self-deception that he can control the mind, as if these thoughts could have been prevented, changed, or transformed into a scrupulous meaning. And a similar thing applies when unpleasant thoughts manage to affect the man to some degree, for it was something which could not have been averted at that time, or escaped untouched from. But it all comes down to that in what way the man will react afterwards, even that he has been affected by such unpleasant thoughts, becoming weak or unstable for a moment. If the man would find himself stuck in the middle of the ocean then he would be swept by the waves, even as when delusions and impulses attack him from many directions. The man should not be foolish enough to 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, like it has always done. It does thereby no matter whether the man will attempt to think positive thoughts against the aggressive thoughts that are haunting him, because it does not change the evil nature of the mind, and there will always appear some new delusions instead. It should thereby be shunned the mind for being an irredeemable liar, where it can never be convinced or satisfied of anything, regardless what can be done on one’s behalf. So it should not be struggled against thoughts that one already discerns to be false and selfish, 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, and this or that in the bearing of insolent people. It should never have been travelled to that location from the outset, nor had an (further) association with false persons. For it will only appeal to the worst side in oneself, creating too much awareness about evil possibilities and leading to further problems. 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 somehow managed to take a step back (or stand aside) and look upon it impartially. The man should not care about the mind and its needless problems, nor what is the sole responsibility of other people, especially their choice in being false and selfish. It should be shown complete indifferent toward such matters, where it is from henceforth not wasted any time upon that in considering it, speaking about 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, so it is like the past has fallen into complete mist, and all the bad things are now forgotten. It does both reach to the adversity that we have suffered from other people and our own misdoings, what kind of ignorance had led to improper expression and mistakes in the past.
Sometimes the matter is not about that in discovering a right answer to our selfish problems, but it should rather be asked ourselves why we ever 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 outside the original purpose, why one does feel like some issues are wrong in their nature and does not care about them. For it is only sufficient to know precisely that much which is required to reject the wrong things, where it is ceased to give it further attention and not participated anymore in it. But one does not need to travel beyond it, by speaking and reacting too much about the matter, like when it is criticized other people too much or prattled about that what is obviously being deemed wrong in the society. For an example the man can hate gossip and slander that is generally found in newspapers. But it would be a foolish thing if that same man would buy such newspaper, only so that he can notice something blameworthy and then criticize the paper in question. For that by doing so the man is actually sponsoring the newspaper and its selfish policy, so the newspapers will be able to come up with more gossip and slander in the future. It is exactly the same thing with the mind, what is happening from within the man. The man should not have an initiative in thinking about selfish problems, and next begin to count these or those answers against it, since it is otherwise encouraged the mind further. But the man would have been better off if he had never thought about such things in the first place, since it would thereby be both avoided the problem and its reaction. The man could just as well have continued to move on with his life, by focusing upon the things which he had been practicing up till now, before he stopped and began to think.
4.3: Time in general
When it is chosen one thing then is thereby rejected other things at the same time. When it is had an attention at one thing then is thereby neglected other thing at the same time. When it is spent time upon one thing then is it is thereby not invested 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 one attempts to do everything at the same time then one will be unable to concentrate upon each and every issue, so it is thereby derived no success from it. 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, becoming a specialist or expert in each one. But the man should not distribute his time and effort upon too many factors at the same time, because it will otherwise make each one shallow and underdeveloped. It would not make any sense if everyone would be mediocre in everything, sharing the same opinions and by being capable of the same things, since that one such person would only be enough. It is thereby preferable that each man can be strong in some factors but weak in others, so that many people can support one another, and fill in that what each one is lacking in. And a similar thing can apply about that what each man is interested in above other things, where his heart does belong to, what he does find himself in, and enjoys what most. The man should not allow other people to drag him into pursuits that only belong to their interest, and which these people could just as well practice without his involvement. For the man may be present in his body, but is totally absent in his heart and spirit.
It should not only be looked at the beginning of a choice, and what will happen during the act itself. But it should be considered the path in whole, what will happen after the act and how it will affect oneself, so the latter part will involve some unforeseen consequences. The selfish path might seem to offer a profit and/or pleasure in the beginning, but later on the same path there will be repercussions, far worse than that selfish advantage and leading to even more loss. The honest path does on the contrary forgo a dishonest gain in the beginning, but later on the path it will be obtained a better reward for free, even that it was never hoped or asked for. The honest path might seem to be long and hard, while the selfish path is short and easy, but the honest path is still the same safe and leads to the final destination. The selfish path does never lead anywhere, but the man will be forced to turn back to square one. And more time can be wasted upon many short paths that do never work out, rather than upon single reliable path, like when selfish people do not bother to have honest profession, but they are constantly coming up with short-sighted schemes for quick gain. Or it can apply that the selfish path is short and leads sooner to the final destination. But upon arriving there the man becomes stuck upon some needless problem, which delays him even more than the person which managed to get there through honest means. And even that the selfish man does get to the final destination then he does still fail to get what he had wanted, because he sought for the wrong things at the wrong time and place.
If the man is determined and competent with the challenges today then he will also be so tomorrow, because it is something which the man does already feel and sense from within. But if the man is lazy and negligent with his current affairs then he will also be so in the future, since his internal condition is still unchanged, regardless of the environment around him. It is not a different circumstances and time which is supposed to change the man, before he can finally become industrious and devoted to the tasks ahead. For it is something which can only happen within the man himself, and then it will become a part of his heart, so that he would either way have done so, whatever that place might be. It is not like the man can neglect domestic works on this day and then promise to do it tomorrow, because that kind of excuse will also be made the next day, and so forth. A similar thing applies 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, so it has already been wasted the entire day and not done anything constructive with his life. For it can happen that the man does come up with excuses during the end of the day, and promises many things, because the man is afraid that there will be repercussion of his dissolute living, or has guilt over the matter. It is however never upheld such promises the next day, but it is made another excuse when 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 or 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 is determined by the present time, and the future will become the present time when it does finally happen. The past is the prelude to the present time, while the future is the consequences of the present time. However the present time is both the beginning and the means of all things, the source of all other things, making it prone to changes, deciding what can next take place. It is not like the man can focus upon the past and the present at the same time, present and the future, or the past and the future. It is because the past and the future do not really exist, not in the same way as the present time, as if it could function alongside each other. It does involve illusions which do only take place in the mind, because it is thought about the past and the future, but it is still not the actual past and the future. It should be looked upon the concept of time in the same way as when it is read a story. For it is only taken one page at a time, until it has been read the whole story. The man does not need to turn the pages back to the beginning, even that he has already understood that place, but he should rather continue with the story, at the page he is now at. And the man does not need to turn the pages to the ending, while he is still in the middle of the story, since the man does first need to understand the course of events prior to it. The man would otherwise not be prepared for the ending, the context between the past and the present, why it had come down to that encounter, and why the characters acted in the way they did. Nothing did ever happen by some chance, and in what way the men behaved, but everything had its prelude, beginning, execution, and consequences. It is the same thing with the reality, when it comes to explain our own motives and choices at that time.
The mind can create all kinds of memories (thoughts of the past) and imaginations about the future, so the man will neglect the present time and its needs, while he is struggling against mere illusions. The man can experience memories about persons that have been met with during his lifetime, but the person in his mind is not some kind of accurate reflection of the real person. The mind can create illusions which might at first look similar to the real person in the outward appearance, but everything else is different underneath. It is like the mind can impersonate someone one knows, or control illusions that have the same look. But the mind does otherwise continue to behave like a wicked person, constantly interrogating us, attacking and accusing us of everything, and trying to exploit our guilt. This is why it should be looked beyond the outward appearance, and acknowledged that it is not the same person, since it would never have spoken and behaved in such way. And even that these illusions might look like the person did in the past then it is still a lie, because that person has changed and looks different in the present time. It is not like two versions of the person can exist at the same time, one in the reality and one in our mind, as if we would need to care for them both or please them both. For the living and palpable person is the real one, while the one in our mind is merely an impostor, seeking to waste our time. Even that we speak well to the illusionary person then it does still not have any bearing upon the real person, since it cannot be done a good deed to something which is not alive. We should thereby speak well to the real person and treat it in a decent way, during the actual encounter, but there does not exit anything in between.
Every memory and imagination is always irrelevant to this present moment, what kind of circumstances the man is now experiencing, and what kind of choices need to be given attention. Every memory is always false in whole, even that it involves half-truths mixed with lies. It does correspond to special effects in the film industry, unless it happens impalpably in one’s mind. The mind can imitate the appearance and voices of other people, and create imagined scenery, similar to the one which was experienced in the past. But it is still like there is always some issue missing, like when one part of the face is exaggerated and unlike the real person, or when it does not involve an accurate age or body proportions. It can even be experienced memories which involve a different vantage point, like it is seen through the eyes of someone else, but not from the location where one was stationed at. It is absurd because one is only bound to one body and place at a time, but one cannot be at many places at the same time, or look at something through many eyes. A memory about the past does never stand alone by itself, but there does always follow an improper assumption, which is somehow meant to affect the man’s condition for the worse. It can involve self-accusation, self-pity, self-indulgence, or fear about possible repercussions. Imaginations about the future can be accompanied by fears of making mistakes, in feeling helpless and unable to adapt to the challenges ahead. It should thereby not only be rejected memories and imaginations, but also the assumptions and reactions that follow. A similar thing applies about dreams, visions, and hallucinations, because such things could not have been prevented at that time, and one did not possess any choice about it. But it should always be rejected the interpretations, which seek to create superstition about something. For an example then a belief in predetermined fate works against free will, and it is made a decisions solely because of signs and mental symptoms, as if the man was afraid of his shadow and every incidental things. It does not involve any genuine conviction of that what is deemed right or wrong, but it is allowed everything to be determined by superficial and whimsical issues.
The mind does tend to take one passing moment out of context with the event in whole, so it is either attacked the man or flattered him, undermined virtues or encouraged corruption. For an example then the man can blame himself more than he deserves, or he can seek to justify himself and blame other people, so it is either done too much or too little. It is not like anyone forced the man to become selfish, or controlled his selfish choices, but the man did everything in a free will, according to his attitude in the long run. It cannot be blamed outside factors for causing the man’s failure in the past, as if everything had turned out well if one issued had changed, or turned out in a different way. For the man was already selfish from within, full of selfish desires and covetousness for dishonest gain, so that he would not have acted in different way, at least in the greater matters. A selfish person would not have acted in a different way, even that all other people had been different, and even that the incident had happened in a different environment. For that a selfish person does only consider the selfish possibilities of the mind, what kind of profit and pleasure has been coveted after, at the expense of other people. It is thereby failed to look outside the box, in considering alternate options, in looking for answers upon another basis, in doing the goodness for its own sake, for free. A wrongdoing and excuses is originated from the same source, for the man does listen to the mind before he commits misdeed, and then again afterwards when it is had self-pity. First the man had selfish expectations, and next he approached other persons in an improper way when trying to exploit them, and finally the man becomes angry/resentful toward the people because his selfish expectations failed to come true. It should not be dwelt upon that what could or should rather have happened in the past, because the mind will always continue to tempt the man with selfish thoughts, in the present time. The man will continue to repeat the same mistakes while he does listen to the mind. But if he avoids wrongdoing then he will also avoid excuses, and the other way around.
Every man can find himself in incidents which he considers to be a bad experience, both during the incident and afterwards when memories remind the man about it. And every man can at some point submit to temptations, involving himself in vices and weaknesses, bad habits or flaws. Temptations are originated from the mind, and the man’s compliance is originated in his selfishness, but it should not be blamed the past for it, as if the past had forced the man to do it. It did never involve any necessity or impossible circumstances at that time, but the man made that choice based upon his unbelief, whims, loose habits, or idleness. For it can happen that the man tries to overcome his own selfishness, and cease his bad habits, but then the mind will remind the man about all the bad incidents from the past, as some kind of explanations or excuse why the man had originally yielded to such vices. It should however be taken into consideration that the mind is not coming up with real answers to the question, whether such vices have a rightful claim or not, when it comes to approach the matter through reason and moral perspective. But the mind does merely come up with indirect and irrelevant reasons, appealing to the man’s impulses and bitterness. A similar thing applies about the man’s fears of repeating something similar to a bad experience, when he notices specific people or objects or environment that remind him of the past, which had once caused him some kind of pain, shame, loss, or failure. For it does not really rationalize why the man should be afraid to begin with, what in the environment is supposed to threaten his life, involve danger, or make him helpless. It is not like the circumstances have already obtained conclusion, but the man is still able to observe the environment and respond, make a choice and overcome his own fears, before adapting.
The human race has always possessed the same sense organs and intellects far back in time, when it comes to observe the environment, analyze information, and handle various objects. For the recent centuries the possibilities have increased, especially in regard to technology, which does help the man to search for more things and in doing so more precisely. But even that everything can change around the man then he is still bound to the same soul and physical body, what can be experienced from within and influences his decisions. The modern man can learn about all kind of things which other people have discovered and invented, but is another thing whether he does possess such creativity in his own life. It is not like the modern man is in position to become arrogant and boastful, since his ancestors/forefathers would not have done any worse if they had experienced similar possibilities. It can be mentioned the following contradiction between education and presumptions. For that an uneducated man can come up with foolish ideas which no person considers to be credible. But if that same man would educate himself and later come up with the same foolish idea; then it might seem to be credible in the eyes of other people. It might seem like that education is supporting the foolish idea, like the man had discovered it afterwards, but that idea was originally in no connection with the education in question. It should be looked upon this in context with the mind and what belongs to it, namely selfish desires, delusions, and impulses. For the mind can tempt all men, whether they are educated or not, so the same false and deceitful ideas would either way been experienced. Education does not change the human nature, the activity from within the man, so it is not like the man has obtained a new soul and body, or that he is always correct.
A fiction is nothing more than an entertaining lie, where the characters and the course of events did of course never happen in the reality, the incredible things said and done. And since that all fiction is a lie then it makes all memories about a fiction also a lie. All these mentions of fiction, with their suggestions and inquiries, these same things are also lies. All truthful knowledge and wisdom is originated from the divinity, in the heart and spirit of the people that were deemed wise in the past, and which the wise sayings are ascribed to. The mind can come up with incomplete memories about such wisdom, but it does still not mean that the wise people back then had discovered it in their mind, by being vain and boastful. It is not like these wise people back then were being puffed up and pleased with themselves, trying very hard to say something witty, and by advertising their supposed wisdom. The man can experience contemplations which encourage him to remember a specific knowledge, something which he has read about or been taught by other people. It can involve subjective fields like fiction, psychology, philosophy, ideology and theories, which are currently believed by the world. It can thereby happen that the man attempts to remember such things, how it did sound again, but the man is only able to remember part of it, or he fails to grasp the context. It then happens all of a sudden that another thought appear to the man, which manages to remember everything in precise details, just like what he had heard at that time. It might thereby seem like that memory is correct, the same thing as a truth and accurate recollection of the past. It should however be taken into consideration the knowledge in question was originated from the mind of other people, but not from the human spirit. It is thereby a fact that this knowledge has been presented to the world, but it does still not necessarily mean that the same knowledge is a truth, regarding its actual content. It can be known 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, for that 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. The mind can namely produce forth a memory in other people, about the very same idea which the mind had originally invented, except that it happened inside another person. The human people tend to convince each other about their own delusions, and they receive honour from each other, even that all such things are transient and a mere vanity. It is not like the whole human race should restrict itself in advance, because that a person somewhere else in the world received an idea, in the most effortless way during idleness. The individual should know it with himself whether a specific opinion is truthful or false, made through honest or selfish premises, whether it can actually lead to benefits in his life or not. It is because the individual cannot escape from the voice of the divinity, which testified about the value of each choice, and reveals the true intentions of his heart.