5. Reason

5.1: Faith in the intuition

The man must first identify the voice of the intuition, before he can be able to heed its truth. The truth is always originated from the same source, within each individual, so it is imperative that the man can build his life upon that foundation, which is already pure and perfect. When the intuition speaks to the man then it does not manifest itself in any thoughts, nor does it involve some kind of supernatural voice (as if another person was speaking.) But the voice of the intuition is manifested in a silent perception, which can be felt and sensed. It is not seen any images, nor heard any sounds/voices during the silent perception, but one is still the same able to understand its meaning, somehow in one’s heart. (It can of course be experienced thoughts which do not give any sound, where it is like a soft whisper or a sentence without a voice. But it does still take place in the mind and should be rejected outright, rather than by mistaking it for a silent perception). It is like the divinity does not express itself in the same way as the human people, which need to speak with their mouth and hear its meaning with their ears. It can rather be said that the divinity is able to speak directly to one’s heart. For that no sounds are to be heard with one’s ears, but it can still be immediately felt or sensed its meaning, while the relations do last. The human people rely upon speech as the means to make themselves comprehensible to each other, so that first is it heard specific words and next sought to understand its meaning. However the divinity does not need to rely upon speech as some kind of means or intercessor, for it can promote understanding directly into one’s heart and spirit. It is thereby like it is headed directly to the effects of the speech, without needing any speech. The divinity is invisible to the human eye, and its voice is silent to the human ear. Good sense and sense of decency is something which the man has in himself. It is an in-built understanding and ability. The divinity has put it into the man’s heart. The man finds it in himself what is proper and to act thus, from the store-room of his heart. As the man abides by more more moral principles with the time and withstands more temptations with the time then his inner conviction will grow more. It will both unlock understanding in entirely new things and reinforce the old things. It comes as a free and spontaneous gift when the man is able to improve the approach of the same source material, and make a proper interpretation of things. It has not involved any long contemplation or strain  in discovering it. All of this has happened in a discreet and quiet way. As the time passes then there will be an invisible and unhearable movement/change within the man, which makes him able to realize something new, to notice things in a different way, and to head in a specific direction (with that what he is trying to say), and to put things into context. It is something which the man has come to know with himself. The man cannot explain ‘where-from’ or ‘how’ he knows it. The man just knows it.
                     It can be traced oneself from the cause to the consequence, and from the consequence to the cause. It can also be traced oneself from the intention to the execution, and from the execution to the intention. Good things come from a good source, while bad things come from a bad source. By knowing which source is involved then it can be chosen or rejected its activity from the outset. Where the intuition is there is also truth and goodness, a good sense and a sense of decency. If the man discerns truth and goodness then it must surely belong to the intuition, but lies and selfishness can never belong to it, since it does otherwise not involve the intuition in the first place. This means that the man can never blame the intuition for anything that goes wrong in his life, because the intuition did never encourage the man to become weak and selfish. The man does only have himself to blame, because he presumed that he was following the divinity, even that he was listening to the lies of the mind. The inspiration of the intuition must be understood, heeded, and immediately acted upon. It can happen that the man really wants to follow the intuition, but he is still hesitant to do so, or does not understand its value, since it can be a hard thing for him to be selfless. This is why the man needs to confess the truth about himself, his position and intentions. The man must be sincere and frank, what he does feel about the matter, so he should only speak as much as what he does really mean in his heart, and is willing to do in the situation. The truthful answer is to be found in the man’s heart and in his mouth, namely when the man does express himself in a sincere and plainspoken way, by confessing the humble truth, regardless of that how it could affect his life in one way or another. The man is not only expressing the humble truth to the divinity, but he is also in need of hearing that truthful answer for himself, so the man can know himself and his true needs.
                     
It is only sufficient that the truth can appear to us in a discreet way, according to the choices which stand before us from time to time, what is needed to know and do about it. It should not matter what is the outward appearance of the person which speaks the truth, whether the voice sounds powerful or charming, or if supernatural signs would happen at the same time. For such things are indeed superfluous, a mere ornament, since it does not make the truth more valid or powerful, but the humble truth will remain the same as before. It is not like the man does need to flatter the intuition, or speak directly about the intuition, while the man is neglecting to heed the truth and goodness which belongs to its voice. It will not bestow any additional advantage to the man, or make it easier for him to obey the intuition, but every matter belongs to itself and what is required to do in an objective way. It can happen that the intuition does not answer the man during his prayer, while the man is invoking the intuition directly for aid, or speaking about the things that are troubling him. For the intuition is also capable of bestowing enlightenment some time afterwards, while the man is experiencing circumstances and having relations with other people. Then something will happen which touches the man in his heart, as if he realizes something about himself and his current situation. And the circumstances can suddenly be changed, and the man can witness some strange incident, which convinced him of something, so the man will no longer have doubts or be hesitant about the matters in his life. The man can thereby express himself about specific matters during a prayer, without having any expectations of response from the intuition. Next the man can move on with his life, and he will receive enlightenment from some unexpected source, caused by the divinity.
                     Sometimes it is only sufficient to know the proper means, concerning that ‘how’ it should be approached or executed the matter, and then the rest will take care of itself. It can however be superfluous to know everything about the purpose and what kind of consequences will later follow, since it does not bestow any additional advantage during the execution. The soldier does not need to know the same things as the general, but it is only required that he should trust his leader, that the leader know what he is doing, and in obeying his commands. A similar thing applies with the man’s relationship with the divinity, where the question is sometimes not about that ‘what’ should be known but rather ‘when’, if it is somewhat relevant to the man’s current situation. So the man does only know as much as what he is in position to accomplish, in making a good use of that information. It is not the man which controls when the intuition will bestow inspiration to him, but it is completely depended upon the initiative of the intuition, what it does on its own accord. And it is not the intuition which seeks to control the man, by forcing its own decisions upon him, but the intuition does rather appeal to his reason and willing obedience.  The intuition could be likened to a teacher and a trainer, which explains the lessons in comprehensive speech, and encourages the student to accomplish them by his own effort. It would however be a contradictory thing if the student would constantly be asking the teacher for help, but the student would never bother to listen to his replies or not act upon it. It would also be absurd if the student would constantly heckle over the teacher, by asking the teacher for help again and again, even that the teacher is trying to answer him at that moment. It is exactly the same thing when the man does invoke the divinity for aid. For the man could just as well be silent and calm, waiting with patience until the intuition will bestow a silent sense to him, and a spontaneous inspiration in his heart.
                     The intuition does help the man help himself, when it comes to do things through right premises, and by looking for answers at the right place. The intuition does understand the man and his position more than the man does so himself, and it continue to tolerate the man and give him further chances to redeem himself. The intuition does give the man a proper space and time in order to find things out with himself, so that if the man speaks of something then it is because he does really mean it in his heart, is truly willing to do so, believes in that choice and understand its value. But it is not like the man is constrained into pretending to be perfect as soon as possible, in only saying that what he thinks that the intuition does want to hear, or by forcing everything upon himself, even that the man is not ready to so and does not really understand it. The intuition does of course evaluate every choice which the man can make, but it does not mean that it is the same thing as obtrusive and meddlesome censorship. For the intuition does in gentle way encourage the man to do the right thing, and it does rebuke the man for the wrong things, even as a caring parent would treat its child. It is not like the man should be afraid of his position, stopping every time he thinks something wrong and have worries over it, as if he had given a wrong impression and needs to explain himself immediately. It would otherwise involve a relationship between a slave and a harsh master, where it is constantly feared to show a sign of weakness that could call for punishments. The man should rather continue to be free in spirit and love himself, since it is the end of the faith, concerning that what the man experiences from within.
                     The faith in the divinity does give the man hope and comfort in his human frailty. The relationship is meant to be founded upon good faith and mutual trust. The man is allowed to ponder and speak about the matters which dwell in his heart, when he wants to do so, without standing in fear of the consequences or that he could give a wrong impression. It is about the need in the man’s heart, in expressing himself in such way, by confessing in what kind of position he does find himself in and what he feels about it. It can happen that the man thinks about something wrong, or considers selfish possibilities. But it is still not the same thing as if the man has already made such choice, or that he will be consistent with it in the long run. For the man can always turn his attention away from it, or repent of having considering it, so he will return to the proper path. The man does not only have faith in the divinity, but the divinity does also have faith in the man, that he will do the right thing in the upcoming circumstances, when called for. The divinity does continue to love us, show us understanding, and tolerate us, even for all our human frailty. First do we become aware about the grace of the divinity toward us, and then we will become grateful enough to treat other people in the same way, even for all their mistakes and faults. For that our own weaknesses can serve a higher purpose, in reminding us about the grace of the divinity, because the divinity does love other people just as much as it does love us, and thereby should we love them as well. But our own perfection can become our own undoing, at least when we presume ourselves to be perfect, free of faults and mistakes, so it is like we are not in need of any forgiveness. For that we can forget all about our previous lot, when we had once been in a vulnerable position and in need of forgiveness, afflicted by many subjective problems and maladies. We tend to forget what other people need to go through in their own life, especially what they can experience from within, since we have already been freed from its influence. This is why we can be in need of experiencing new adversity from time to time, and weaknesses of our own, so it will make us humble again, modest and tolerant of other people.

Belief and disbelief is not only bound to religions, superstition, signs, and miracles. For that belief is actually the very basis of the human existence, affecting everything else in the process. The man must first believe in one possibility above another, before he can begin to look for it and seek to achieve it. It is about choosing between the possibilities of the goodness or the evilness, where it is considered one thing one thing above another,  and chosen one thing above another. And that which is neither considered nor chosen is thereby prevented from happening at the very outset. The man does first allow himself to be convinced by a specific argument, and next does he believe in its claim, and then continues to confirm it with his subsequent actions and reactions. That belief can have a rightful claim or a not, be truthful or false, honest or dishonest, practical or impractical, be necessary or superfluous, and so forth, according to the source. Belief in the truth and the goodness does actually deliver constructive results and benefits, while belief in lies and selfishness does only lead to failure and a waste of time. The goodness is always superior to the evilness, so the man’s belief in the goodness does only confirm its true potential, and what the goodness is capable of achieving in his life.
                     It must be believed in the truth in advance, that the truth does reach to everything and will always have a right answer to everything. The truth is able to fix, solve, and achieve anything. It must be believed that the goodness is always right, stronger, wiser, and more powerful, so it is able to disprove any lies and selfish arguments, dispelling any doubts and fears. Lies can at most cause doubt upon the truth, but lies can still the same never disprove the truth, since the truth continues to be just as valid as before, and firm upon its own basis. The truth is out there, and only needs to be discovered, even that the man does not yet know the right answer, at least in his current position, and might be troubled by something. It is the same thing about faith in the goodness and the principles it does stand for, like charity, freedom, reason, altruism, courage, humility, hope, confidence, and calmness. The man does not only believe in the right answer, but he does also believe that he will be able to accomplish it, even that he can experience all kinds of uncertainty and adversity. And the man does not only believe in the divinity, but he does also believe in that what he can accomplish through the divinity, from within himself and in the external conduct. The spiritual values are part of the man’s heart and spirit, following him to any place at any time, while the external things are outside him, and only bound to limited factors. The spiritual values apply to all factors in life, and it determines the man’s approach. For an example then the man’s legs are greater than some luxurious place to dwell at, because it is through healthy legs that the man can travel to any place in the world. The man’s hands are greater than some luxurious objects that can be touched and used, because it is through skilful hands that the man can handle any objects in the world. It is the same thing with the man’s eyes, ears, and mouth, versus the external things in this world. It does correspond to the spiritual values, affecting the man’s spiritual health and capability, what kind of determination and judgment will be shown in every matter undertaken.
                     It can happen that the man becomes bitter over unfulfilled desires, that he has not obtained some advantage which has been coveted after, competed for and preferred over other things. But spiritual victories have happened at other places, leading to improvement in other factors, so the man has been blessed in another way than he had intended for. The man can live with specific problems while other problems are distant from his life, so he is not even aware about its existence. And some qualities are beyond the man’s reach, while other qualities are accessible to him, and only wait to be recognized and used by him. It is not like the man needs to be best in everything or own everything at the same time, even that he does only can only invest time upon few matters, and improve them further. The divinity does know the man more than he does so himself, and the divinity is in better position to know his true needs, what kind of things can appeal most to the man’s ability. Even if the man would have been given different qualities and possessions then he would still the same not have enjoyed them, after having experienced its practice for some time. The man would have discovered that these were not the things which he was looking for, and that it did not satisfy his needs, in doing something meaningful with his life. The faith in the goodness does help the man to make the best of his situation, in improving his position further, in doing better next time, to the best of his conscience and knowledge and ability. The faith makes the man able to be contented with his current lot, in knowing how to live well, by having decent and acceptable life, dignified and becoming him as a human being.
                The faith does help the man to constantly move on with his life, when it comes to look upon the matter at hand and do things well. But the man should not look back and neglect the matters in front of himself, since he cannot do both things at the same time. Let’s say that the man would be travelling upon a certain path, and stumble upon a specific object in the middle of it, so it might seem to be valuable in his eyes. The man should still the same not stop and return with that object, and thereby forgo the latter part of the path. For the man should rather keep moving until it is arrived to the final destination, and then will be revealed the most valuable object during the journey, which the man will then obtain. And even that the man can lose a specific object or miss out of opportunities then he should still not go back and search for it, as if he were going back and forth at the same spot. For that much greater time can be spent upon such needless pursuit, in comparison to the path left ahead, which would either way have recompensed everything. It would have been more prudent if the man had just kept moving forward, until he would obtain new and better things later on the path, much better than the old ones. Or the journey would either way have made the man more experienced and spiritually mature, so he would no longer covet after the old things, nor consider them to be of any value to himself. Every hindrance is a mere distraction, irrelevant to that when the man needs to walk forward, since he would either way have achieved it without reminding himself about the hindrance. The man does not need to stop in front of the hindrance and struggle directly against it. It is simply walked past the hindrance. Or such hindrances are outside the path, to the left or the right, so it would not have made any difference if the man had gone there and removed them. 

One the main purpose of this work has been to prove that every activity of the mind is delusional; always involving lies that attempt to arouse wrong assumptions and reactions. Therefore will the man be able to discern the root of the problem, and abstain from it. It can be mentioned ‘soft’ ideas, egoistical tones according to vices, memories, imaginations, false positivity, religious delusions, direct voices, visions, dreams, impulses, mental/bodily symptoms or signs affecting the man’s experience. The spiritual struggle against the mind should still not degenerate into an anti-faith, as if the man would overrate the mind in everything and see its evil influence in all things. It is not like the man should have constant attention upon the mind, fearing what kind of thoughts could appear with the time, and whether he will show wrong reactions or a sign of weakness. For if the man would act in such way then he would indirectly believe in the power of the mind above the power of the human spirit, and only neglect the latter. However if the man believes in the goodness then he will obtain indirect victory over the evilness, as if such victory comes for free even that it has been unlooked for. It is because the goodness has already overcome the evilness, in the past, present, and future, so it comes down to that whether it will be repeated all over again in the man’s life. It is only sufficient that the man will believe in the goodness, that it will be able to overcome the evilness on his behalf, and in achieving anything from within him, for the better. This is why the man should allow the human spirit to overcome the mind from within him, so he does not need to struggle directly against the mind or remind himself about it. It is rather the mind which shows a sign of weakness when it craves after the man’s attention, while the man is on the other hand not afraid what the mind can do to him.
                     It can happen that we consider selfish possibilities, show a sign of weakness, and even yield to temptations, at least in our heart, even that we have not spoken or done so in deeds. It does still not change anything in regard to the divine grace, for the divinity will continue to care for us and tolerate our human frailty, giving us further chance to improve ourselves. The divinity will continue to teach us what is true and just, and encourage us to do so, which has more to say about its own goodness than what we have hitherto become and done. The divinity alone can judge us, both for the right things and the wrong things. But the mind does not possess any authority to judge us, even for all its provocative words. It is thereby like we can do anything and experience anything from within, but it does still not change anything in regard to our position with the divinity, and what it feels about us. It is like the grace of the divinity is everywhere, pardoning all our frailty in advance, if we do acknowledge its leadership and truly believe that the divinity is able to redeem us. This frees us from all concerns about our own life, and what could happen to us in the end, since it is something which only the divinity can achieve. It can thereby be said that we do first have faith in the power of the goodness, that it can achieve anything and conquer anything our life, and next will we hold our peace. There is first had faith amidst uncertainty and next will we become confident enough, showing patience in waiting for the help to arrive, and remaining silent in the meantime. We are silent because we do not need to ask the divinity again for help, where we do not need to reconsider the issue, nor dwell further upon the matters that were troubling us. So that we are constantly moving on with our life, and allowing all thoughts to chase after us, rather than we would be chasing after them and dwelling further upon their influence. We confirm our obedience with inner silence and peace. We have believed in the right possibility, and now we allow it to take its time to grow in us. We should become indifferent to delusions and shun their existence, in silence if possible. An inner silence is something which should have an independent existence, where we are not only attempting to be silent toward delusions in order to ignore them, but we can also be silent at all other times, in only heeding the voice of the divinity and its inspiration. It is thereby confirmed the faith in the divine voice, and waited for it with patience, rather than by being self-absorbed with one’s own thoughts, desires, and whims.

5.2: Answers to problems

Patience might at first seem to be like any other virtue, but upon closer inspection then it is like all other virtues are intertwined with it, depended upon patience before their establishment. For the man must first be patient before he can become courageous, strong, and wise, but he would otherwise give up too soon and not bother to overcome his own weaknesses. This is why patience is one of the most important values, similar to faith and hope, or sincerity and charity, since it does drive forth other values and upholds them. A patience does both apply to the attitude during a practice, and while it is waited for it in the meantime. The man can practice a specific thing for as long time as needed, in order to obtain that which has been sought for, whether to increase his own skill or to complete the task. It is not like the man needs to be stationary or idle in the meantime, while it is waited for a chance to resume that practice, during absence or while it is unavailable. For the man can maintain a silent determination, and not think further about the matter, at least while the man is unable to participate in it and nothing new is to be discovered. The man can just as well focus upon each field and task at a time, until the next one in the line, without troubling himself about the matters which are still outside his reach. There can be many challenges or problems which call for the man’s attention, but he should still the same not trouble himself about everything at the same time. For the man can put some matters on hold while he focus upon others, those closest to him or that have the most priority. And after these matters have been concluded then the man can take up the thread with the remaining ones, going from one circumstance to another. It can happen that the man does change his mind and digresses from his original conviction, even that he has been experienced completely different circumstances at that time. This means that the material is irrelevant to the case in question, casting no further light upon it, so the man should never have made any further decisions concerning it. The man should rather have kept to his original experience, conviction, and choices made at that time, until he would experience something more concerning the matter, as its expansion or aftermath.
                                    Hope is not the same thing as unrealistic expectations, or wishful thinking, as if the man could determine future events, ‘how’ and ‘when’ and ‘where’ it will happen in every detail. For that hope does rather consists in the certainty that the divinity does exist, that it is willing and capable of helping us, so the divinity will always be reliable in our times of needs. It is the divinity which controls in what way it will help us, according to its own means, time, and place, so that we only need to be alert and acknowledge it when it happens. It is also believed that we will capable of doing the right thing when it is called for, where it is made good use of the opportunities that present themselves to us. But in the meantime we need to wait with patience until opportunities will become available to us. It should be carried certainty that the intuition will bestow us with proper inspiration in its due time, whether it can be called enlightenment, moral value, or inner strength. It will then be able to affect our attitude for the better, our approach and capability. It is still ultimately depended upon the intuition in bestowing such things to us, what the intuition decides to do by its own initiative, and according to its own premises. Hope is something which we must experience amidst weakness and uncertainty. First it is experienced fear, next hope that we will be able to overcome it, and then finally will we become courageous. A similar principle applies with other vices and virtues, where hope is meant to be the last resort after everything else has failed. And it can still be carried hope in one’s heart, even that one seems to lack inner strength and does yet not know any definite answers, since that hope can be more about silent determination.
                     The man’s concerns for his own self-preservation are irrelevant to the challenges at hand, what is required to know and execute in order to obtain victory or solution. It does correspond to a martial fight, where a person can become so afraid of that in receiving harm from the enemy that it neglects to focus upon the actual fight, in overcoming the enemy himself. This means that the person is already distracted by its own fears, where it is so self-absorbed that it neglects to observe the environment and adapt to it. The fearful person is too passive and merely on the defensive, reacting to the initiative of the enemy, so the enemy is attacking from a stronger position and has the odds in his favour. The best defence is a good offence, because the person on the defensive finds itself in a vicious cycle, defending from one attack and encouraging another in turn. So it always revealed some weak spot instead, delayed or transferred the problem, since the cowardly man flees from one place to another, always to the same effect. This is why concern for personal safety can turn into a contradiction, causing even more harm in the long run, than if the person had been willing to fight and suffer for a higher cause. It would have been better if the person had been willing to receive any blows, while being constantly on the offensive, landing blows upon the enemy at the very same time. An enemy is an enemy because he is hostile to oneself and he possess the will to harm oneself. But if that person ceases to possess will against oneself then it is no longer an enemy. The matter is not about overcoming an enemy by the use of force, but rather to deprive the enemy of his illwill toward oneself, or by separating the bad things in the person from the person. Different means can lead to the same solution. It can just as well be overcome/converted an enemy through one’s goodness, which manifest itself in virtues like kindness, temperance, longsuffering,  generosity, and mercy. By loving the enemy and continuing to do good toward him then it is encouraged him to do the same, where it is made him question his reasons for hostility. It is neither defended oneself nor attacked the enemy. It is shown no resistance at all toward evil. One is willing to confront and endure evil by the enemy, while oneself is not acting like an enemy to him, holding nothing against him. Hence it is revealed one’s blameless stance and kept confirming it, that it does not call for any justifiable enmity. That to hold the moral high ground is the best spiritual defence, and that to peacefully disarm the enemy is the best spiritual offence. Good people repay good with good and evil with good. Ordinary people repay good with good and evil with evil. Evil people repay evil with evil and good with evil. A wicked man is never convinced by the good acts of his benefactor, for even that he is denied justifiable reasons for enmity then he will invent reasons for it as a pretext/pretence.
                     The value of sincerity does correspond to charity, because it drives forth the man’s attitude, even that it is not spoken directly about sincerity during the human relations. It is like a fighting spirit or morale during warfare, where it determines everything which is done during the war, whether the soldier will continue to move on and fight. But if morale is absent then it does not matter what kind of equipment can be had, since the soldier does either way not dare to use it, or he fights poorly, far below his limits. It is the same thing with sincerity, both during solitude and human relations. For that if we are sincere toward the divinity then we will come to know ourselves, what are our real intentions or premises, why we are saying and behaving in such way, for what and whom. It can thereby happen that we are all alone by ourselves, and experiencing many things from within, but we are still able to look for answers in the right direction. For that we do confess the truth about ourselves and our position, where it is come up with the right question and truly believed in the answer which is given to us. Sincerity does also reach to the human relations, determining whether we do truly care for the person and want to share company with it, in having interest in the person and what it is doing. It is not only looked upon the person and listened to what it has to say, but we do also speak truthfully, confessing what we feel about the person or the topic in question. We look upon the person with pure eyes and we approach it in a pure way. It is not like we only say that which we think that the person wants to hear, because it is coveted after some advantage from it, but it is rather said that what we all need to hear in our lives.
                     It is only sufficient to open one’s heart as it proves to be, and be willing to hear out the truth, in taking one’s time to be fully convinced, rather than by giving up too soon. It is not like a miracle will happen if the man is patient and decent for one day, but it is rather depended upon firm determination in the long run, before benefits can be reaped. Let’s say that the man would need to undergo a trial, where he is asked a simple question, what he is going to do in a certain matter. It is required that the man must tell the truth, if he is ever going to pass that test. The man might try to guess the answer, what he thinks that the other person wants to hear, or he can consider all kinds of possibilities, hoping that one of them will be right. However that man fails to realize that the test is not only bound to that moment, but it is also about the future. Will the man be consistent with his answer, by making it come true in the future, when he needs to make that choice? The trial is not really about one ‘ultimate’ answer above others, but rather whether the man does sincerely mean it, in truly believing in that possibility, and in convincing himself about the decision. The same thing applies about the man’s relationship with the divinity, where it is only important to be sincere and humble, rather than by hiding behind flatteries and empty promises. It can apply that the man does not need to promise anything about his deeds (external behaviour) in the future. The relationship with the divinity is not demanding that the man must first become perfect and free of flaws, or strain himself into self-mastery through his willpower.  It is rather about that whether the man will confess the truth about his position at this very moment, that he is being frail and unable to overcome temptations on his own, that he is in need of help from the divinity if he is going to accomplish anything in the first place. For example the man can know it with himself what is being right and that it should be done, and yet the man finds himself lacking within. The man confesses it to the divinity that he feels himself unwilling to do the right thing, that he lacks the will to do it, that he lacks a firm conviction in having faith in its value. The man does not want to pretend to be perfect and come up with beautiful words that he does not mean, so that he asks the divinity to help him become sincere about the matter and help him want to do the right thing. That kind of prayer prepares the man’s heart for that in doing good deeds in oncoming circumstances.  So that before it can be aspired for good deeds then it must first be fixed the internal condition and activity behind it. Once the man has become internally stable then he gives himself enough space to fully understand the matter and make a sober decision, and in doing good things when he finds himself willing to do it in due time, without being under any constraint and not being hastened by any subjective problems. Sincerity is not about that in calculating the possible consequences of the choice, what kind of selfish profit or pleasure could be obtained, or to avoid pain and loss. For that sincerity is rather about the rightful means, when it comes to approach the matter in a proper way, and make a proper execution, according to the demands of that moment. It is really had interest in the field for its own sake, what kind of competence is required to obtain victory, while greed for personal glory, power, and wealth is irrelevant to its completion.
                     It can happen that the man is troubled by his personal problems, and afflicted by mental symptoms, so it is like the man cannot bear to be alone and endure attacks from the mind. The man does not know how to overcome such problems and maladies, but he does instead seek to flee from it, by occupying himself in something else to forget all about it. So the man responds to such troubles by looking for human relations, by travelling to another place, and by practicing new things. But it is not really through any sincerity, when it comes to focus upon and participate in something according to its own merit. For the man makes the external things centred upon his mental symptoms, as if the external matters were supposed to make the symptoms vanish or delay them to another time. It is really a selfish desire, in expecting other people or material things to bestow or remove something from his soul, to arouse inner life or lessen the inner emptiness. But the man is not really noticing the actual people during the human relations, or the things within the environment. It was only sufficient that the man should have heeded the divinity and conquered the mind, when it came to make moral choices and abstain from selfish influence, until there would no longer be any problems or mental symptoms affecting him. The man would then be already  healthy, happy, at peace, and contented with his life, so he could thereby experience everything in a pure way and receive it as it really is. The man should learn to experience every circumstance for its own sake, and as its own reward, where he is really interested in other people and the industry which can be participated in, so the man can focus upon and enjoy everything while it is taking place. Therefore will the man no longer rely upon external matters in making himself feel more alive and happy, since that all such transient things are irrelevant and unable to change anything in his soul.

The man should only express himself as much as he does actually mean in his heart, and is willing to do. But it is not like the word alone are supposed to be the solution, like when it is spoken about or against impalpable issues that do only exist in the mind. It has nothing to do with any choices in the reality, what can be done to improve or change things. It is otherwise wasted our time and effort, when it is come up with beautiful words and promises to subjective problems, only to make them go away from our life. It is not the outward form which makes the words helpful, but it is rather depended upon the spirit of its meaning, what can be understood about it and applied to one’s life. It should be spoken about things which can be confirmed and abided by, since the words are meant to reflect facts in the reality. It is however not like the man should merely hide behind the words, their form or quantity, as if the words themselves were a ‘weapon’ or a ‘shield’ that can dispel the real things. For that nothing has changed in the situation, just like before the man came up with such words. It does not change what dwells in the man’s heart and what he is truly capable of, but it is rather determined by actual choices in the reality, inner conviction and conduct. If the man can sense what is the right thing to do then he can head directly to the practice, without any further words, since it is already transparent in the current situation. The man does not need to consider himself obligated to explain everything in advance, like by inventing these or those reasons which do either seek to justify or condemn the choice, before the man has actually arrived there and participated in it. It can be a superfluous thing to dwell too much upon the reasons behind a right choice, since the actual choice remains just as valid as before, only promoting benefits. It is not like the man does first need confirmation or approval from the mind, or that of other people. But it can only be sufficient that the man feels like doing it, and senses its value to himself.
                     The man does not need to remind himself of things which he does already practice. And he does not need an encouragement if he does already possess an inner strength. It should be invoked the divinity for help during critical times, if the man does already lack determination and sound judgment, so he does have trouble in withstanding temptations. But the man does otherwise not need to discover new answers and repeat such words to himself, since he does already experience confidence, peace, and inner stability. Sometimes the matter is not about seeking for answers to our problems, but it is rather whether it is abided by a principle, by being consistent with the same choice in the long run. It should not be sought to save the mind or convince it to cease its opposition, but the man’s spiritual health has the most priority, and that can only happen by obeying the divinity. It does correspond to that when a man does find himself in a sinking ship during a storm. The man should abandon the ship in order to save his own life, but the man should not sacrifice his own life in order to save the sinking ship. For the ship did only have value while it was able to carry the man aboard and keep him from the ocean, but if these conditions do no longer apply then the ship will become expendable. This is why the man does not need to rely upon the mind in order to stay alive and well, because the mind did never fulfil such purpose to begin with, but only got in the way.
                     It should be allowed the divinity to fight against the mind from within ourselves, but we should otherwise not struggle against the mind directly, through all kinds of words and tricks. The faith in the divinity is capable of silencing the mind, in holding in check all its evil influence, but it can never happen through the man’s own self-will and human effort. The man can just as well disregard all thoughts while he does constantly move on with his life, having always some useful goals and industry, appealing to his interest and ability. Since the mind does always lie then the man is not obligated to give attention to its words, because he does already know better than that. The man does always have a choice in ignoring everything which the mind can express itself of. But he can rather continue to practice the things which he intended to do, just like before he endured that temptation. All thoughts are insincere and self-centred in their nature. For it is not evaluated each case by its own merit and in an objective way, but it is instead implicated the matter too personally to oneself and judged everything in a biased way. It is like the mind is behind the man in a symbolic way, and pointing to things in front of him, while the mind is lying about everything, slandering other people, trying to create suspicion and paranoia. The man does not need to struggle directly against the things which the mind has been lying about, by receiving the lies into himself and restricting his capability, by attempting to discover answers to the imaginary problems or try to disprove them in some way. For it is only sufficient to know that this comes from the mind, and that thoughts are involved, so it is definitely a lie and deception, something which is already deemed to be wrong. Therefore should the man not give any attention to such delusions, and react like he had never heard them in the first place, as if the mind was only meant to be silent in all things. It is not everyone and everything which is being bad, but it is rather the thought about everyone and everything which is being bad. The mind does mention everyone and everything in a bad way. The mind makes everything seem to be impossible and problematic and a tangled mess. Such bad experience follows the mind’s bad presence. For example an evil spirit is being tormented by an overwhelming fear, and when that evil spirit goes near the man then it spreads its own fear to the man. This does not mean that this evil spirit is powerful and to be feared. It is like that evil spirit is a rotten and stinking corpse which can infect other people of disease if they touch it. When the man experiences bad thoughts about everyone and everything then he does not need to travel everywhere to everyone and do everything to fix it. The mind is the first/primary bad thing which needs to be resisted.
                     If the man is positioned at the side of the truth and its goodness then he has nothing to fear, no matter what kind of temptations and tricks the mind can use against him. The man does not need to worry about that in having no definite answers for himself, for the truth does already make him free from all lies, whether he does actually know the answer or not. It should not be feared any unpleasant or abominable thoughts, but it is the greater thing to hate the lies by shunning them. So it is even renounced one’s own reactions in wanting to dwell further upon them, and it is not received them into oneself. The man must never allow his own self-interest to be at the expense of other people, where he should do nothing from vanity about his own self-importance, nor be afraid that what could happen to himself. For the man would otherwise reveal a sign of weakness, and give the mind a chance to exploit it against him, by taking up the thread where it was last left. The path over the mountain does not consist in that going alongside it, or by climbing over its rocks. The man can just as well head directly through the mountain, as if a mere illusion would be involved and could only be dispelled by faith alone. This metaphor applies to that when the man experienced problems that do only exist in the mind, for the man should renounce that problem in being a mere distraction, and his own weaknesses as well, in which such temptations have hitherto been appealing to. The man is more likely to allow the opinions of the mind to affect himself for the worse; than the opinions of other people. For the man does not only experience words in his mind, but it can also be had fears and impulses at the same time, which manage to grab the man’s body and shake his resolve. The man must cease to believe the lies that such temptations are bound to his sub-consciousness, reflecting some hidden or deeper attitude. The man is not really struggling against himself, or trying to convince himself of ceasing to produce new wrong thoughts, since such process is originated from the mind and would have happened either way. This is why the man does not need to prove anything to himself, before such delusions can go away from his life, but it was only required to outlast them in the long run. The subjective problems tend to involve tangled arguments. It corresponds to that when Jesus Christ was tempted with the question whether it was lawful to give tribute unto Caesar, or not. If Christ had said ‘yes’ then these men would have accused him before the Jewish people, but if Christ had said ‘no’ then these men would have accused him before the Roman authority. A similar thing applies when we experience convincing arguments in our mind which can initially seem hard to resist, or they manage to affect us in a personal or emotional way, when we are emotionally being divided about someone or something. We can experience suggestive question which involves two equally wrong/improper options in answering (it is either done too little or too much), so that if we choose to agree with either one then we will be found at fault and  entangled by our own words. This tangled argument or suggestive question is a half-truth mixed with a lie, thereby making it best left unapproached (none-participated in) as the only way for us to ‘win’ and not ‘lose’. If we choose to agree with the truthful part then it is like we are also agreeing with the false part. Or if we choose to deny the false part then it is like we are also denying the truthful part. Just by participating in this then we misspeak and get into a trouble. The questioner is also our intended accuser, and he does immediately ask about or inquire further into that which we had misspoken. We had sought to end/conclude the first question by answering it, but now we are being trapped/ensnared by that same answer, and we consider ourselves obligated to further explain ourselves or to sort out everything. The end of one thing marks the beginning of another, where our improper reactions to one problem becomes a material for a new problem, as if this could go on endlessly. The best preventive measure is to confess/acknowledge it with ourselves that this being a hard experience for us and that we are unable to think clearly in it, so that we cast all these burdens upon the divinity and allow it to take care of it. And if we have already been entangled by our own words then we should simply confess that we were being wrong, and intervene no further, and willingly let go of it.
Let’s say that the man would meet an adversary armed with an illusionary sword. This adversary points that illusionary sword at the man and makes it seem like he is going to strike the man with it. If the man fears of his own life and tries to save himself in a selfish way then he will instantly get on the defensive. The man will invent his own illusionary sword (self-centred arguments, methods, tricks) and he will exert himself so much in striking against the adversary’s illusionary sword that he will in end become utterly exhausted. And when the man has become exhausted then he considers himself have lost the fight and he does subject himself under the adversary’s terms (even that the adversary has not actually hit the man with the illusionary sword). This applies when the man’ own long/overly needless struggle against imaginary problems makes him finally lose patience in enduring aggressive and unpleasant thoughts. The man is even so afraid of ‘not’ struggling against wrong thoughts that he considers his own silence and non-activity to be a sign of his defeat, that he is now giving up and giving himself all over to their influence. The man considers himself already defeated by negative thoughts, so that he decides to justify their negative influence on  his attitude and he begins to act on them and to let out negative things in his dealings with other people.  But the man should rather have done nothing and simply allowed/let the adversary to sting through him with the illusionary sword, for as long time as needed, while the man is being well rested and full of energy and at the top of his conviction. Once the adversary has stung through the man’s soul then the man realizes that he is not being hurt by it in any way, that he has still not lost any control over his temper and done the wrong thing, and that he is still able to do the right thing. All these things happening in the mind with their seemingly changing attitude and opinions are only bound to the mind, without reaching down to the man’s heart, what the man really feels after all of this and what he is going to do about it. It is about having more patience than the adversary and to wear him down. Aggressive and unpleasant thoughts are only able to ‘hurt’ the man while he still clings to his ego, while he still considers his ego to be the same thing as his own life. But once the man frees himself of his ego and separates it from his own life then he will rise above the mind, as if he were walking on water or being stationed on a mountain. It can be mentioned the Aesop’s fable of the oak and reeds. When a storm/hurricane came then the tall and strong oak would seek to stand upright and resist it (pride), but become torn up by the roots, while the slender and weak reeds would bow low and last through it (humility). The mind can be likened to a giant which comes in front of us, and blocks our view, and overshadows us. That giant is far taller and stronger than us. When we seek to overcome that giant then we should not try to grow taller and more muscular, since even so we would still be far shorter and weaker than that giant. This applies when we seek to resist difficult thoughts with our willpower, when we seek to force ourselves through it in our human might, and seek to have the final word after many exchanges of words. But if we are going to overcome that giant the we really need to get smaller, namely so little/tiny that the giant is unable to catch us with his hand.  It is like we were a flying spark or gnat which always manages to slip through the giant’s motions. The lesser we get then the lesser target we become. But if we would grow taller and more muscular than we would become even bigger target for the giant’s hits/blows. Hence we should ever be selfless and humble amidst every difficult motion within ourselves, and allow things to pass through which are beyond our control. And we should regard our own life little in comparison to that in serving the good cause,  and leave/expose little to our adversary which he could make use of against us. But if we are being proud and seeking to justify ourselves then we keep answering and reacting in a way that puffs/swells us up, and entangles ourselves, and which we find harder to let go off when we are at fault. It can also be said that if the man is going to overcome that spiritual giant then it is only sufficient for the man to believe that it can be done, without him actually making use of anything against the giant (whether for defense or offense). The man keeps having silent determination in enduring anything that giant can come up with. The man keeps silently refusing to say or do anything for the giant, where he refuses to be turned/converted and not to serve the evil purposes of the giant, where he refuses to comply with any evil demands and not to do evil against other human beings. So the man keeps refusing to give up and be defeated by the giant, until that giant is the first one to lose patience and get annoyed by it. In the end the giant decides to give up on this impossible situation, that the man is not being worth all this trouble, so the giant goes somewhere else and thereby leaves the man alone.
                     The evilness should be hated for its own sake. The man should hate the evilness more than he cares for his own life. It should weigh more than any selfish concerns and needs. The man must ever be willing to suffer and die for the right cause. It should be obeyed the divinity in an unconditional way, and rejected all temptations in an unconditional way, regardless of that how it could seem to affect the man’s life. That to hate the mind does not consist in that of being angry and hurl insults at it, but it is rather about withstanding as many delusions as possible with full self-control. It is thereby hated the mind in deeds, while words can be superfluous and needless in the situation. It should be acknowledged that the mind is the only one tempting and attacking the man from within, but it does not concern anybody else, which the mind can attempt to slander in his eyes. The mind is the original tempter, the original liar, and the original enemy to the man, but the man should not blame other people for faults which belong to the mind. For the mind is wicked and does deliberately persecute innocent people, while people can commit mistakes unintentionally and through ignorance, not having known any better. It should be acknowledged how insane and disgusting the evilness is, what does happen at the final destination, after the man has corrupted everything in his life. But it should not be considered the evilness to be harmless and funny at the beginning, while the man is innocent and has still not gone over there, to the spiritual place of contempt and avarice. The evilness does only condemn itself, when its falsity and hypocrisy has been revealed, since it was in no position to accuse other people or punish them for their faults.
                     The man’s struggle against subjective problems could be likened to a quagmire. The man tries to save himself from aggressive/unpleasant thoughts by resisting it in his mind. But all this time the man is gazing upon the mind above everything else. All these needless reactions do only keep the problem alive and encourage it further. The man will sink the more down as he struggles more against the selfish problem, relying upon selfish arguments and tricks, and hiding behind transient and useless things. The man becomes self-absorbed and alienated from the reality. It would have been better if the man had avoided all such needless struggle from the outset, by simply passing by such hindrance, and not concern himself further about it. And the man should have acknowledged the obvious truth in the situation, that the divinity is the only true refuge and able to deliver the man from any problem. It is an idolatry in itself to invent something transient within and make it a refuge against subjective problems, as if that lifeless and empty-breathing thing could save oneself. The mind is more of a threat than other people, because the opinions of other people are bound to the specific time and place where they are uttered, while the mind can come up with opinions at any time and place (as well as repeat the opinions of other people within the man). The mind does follow the man from within, so the man is unable to separate himself from its annoyance, by travelling to a different place. The man should avoid all needless expectations, like that he can have the final word for once and for all, so the mind will from henceforth leave him alone and speak no more lies. It is only sufficient to endure one delusion at a time, and adversity belonging to each day, until the next one, so it should be evaluated the spiritual struggle in the long run. Everything will be made possible to the man so long as he continues to believe in the divinity, that it can always be victorious over the mind, no matter what kind of situation is involved. The man’s mind is exposed to the influence of the evil nature. It is not really the man’s mind which is alive. The evil nature is an invisible adversary, capable of sending thoughts and imaginations to the man. The evil nature inserts its own thoughts and imaginations into the man´s mind, while making it look like they are the man’s own thoughts and imaginations. These delusions are automatic. They come  over to the man. The man is not having any initiative in thinking in such way (manually).
                     The mind is full of weaknesses and it can only rely upon the weaknesses of other men. It has more to do about the ignorance of the human race than any real strength of the mind. It could be likened the mind to a worthless man, foolish and incompetent, so he does rely upon lies and deceptions in order to seem something else in the eyes of other people. And many tyrants are not really powerful from within, and what they are able to achieve by their own effort, but they rely upon other people to do everything for them. The man should cease to live in the self-deception that he experiences adversity because of his own faults, when the mind haunts the man with aggressive thoughts. It can rather be said that such temptations are caused by the mind’s own wicked nature, even as when a malicious person plots against innocent people and seeks to destroy them. It has nothing to do with the man’s current attitude, and what he has hitherto done with his life, since the mind would either way have persecuted him all the same. The mind does totally disregard the truth in the situation, even that the man proves to be blameless on his behalf, and even that he can come up with a correct reply. For the mind will then lie about something else, or hammer the same temptations again and again, hoping that the man will lose patience and try to defend himself through frail means. The man should first and foremost change his approach, so that he will cease to be so credulous, cease to give credit to delusions, and no longer receive them into his temper.

5.3: Human intellects

Realism is about acknowledging that the same natural laws apply to all men, regardless of that what kind of person is involved, where it is originated from, or what its current position is. The same approach and the same choice will lead to the same results, if it does fulfil corresponding conditions, at least in the greater matters, even for difference in minor details. If a specific approach had hitherto failed then it will also do so in the future, no matter what person does undertake it, or how often it can be repeated all over again. The problem does not consist in that how the external matters should have been different, if other people had acted in a different way, or if the events had turned out differently. It is not like the man’s foolish and wrong opinion can be turned into a wise and proper one, that everything else would change in the reality except the man himself (holding unto such opinions). Broadmindedness is about observing the same challenge from all possible sides, before it can finally be deemed which approach is the best one, or most likely to succeed. It should not be come up with the same repetitive approach, which can be deemed too simple and straightforward, since it is not bothered to wait and seek for more intelligent means. A different approach can lead to exactly the same outcome as what defines the solution, so that a solution can be found at another place and belong to a different basis. The best approach should require as much time and effort as needed, both when it comes to search diligently for it and apply it in practice. It should be kept oneself to the main goal, what is wanted to contribute to, what kind of outcome is sought for, or what is supposed to happen after the outcome (affecting something else and allowing it to continue). This does define the essence of the solution, while all problems are called so because they contradict the solution, either preventing it or leading to some kind of digression. The hindrance should never have more priority than the path itself or the final destination, nor should a remedy to a problem overshadow the original goals or replace them.
                     Judgment is about a good sense, in discerning what is morally right or wrong, in noticing the difference between the opposing values, or what separate them from each other. It is not like the man does first need to commit a mistake and then only know better afterwards. For that judgment makes him capable of discerning its value from the very outset. The man does not need to trouble himself about clever arguments, which might at first seem to be logical and convincing, but are still the same contradicting truth and justice. For it is only sufficient to know whether an argument is originated from the human spirit or the mind,  whether it appeals to the man’s sense of decency or selfishness, whether it arouses something good or bad in the man. A good speech encourages understanding and tolerance of other people, while a bad speed encourages presumptions and prejudices toward other people. By being aware of this then it can be wisely chosen or rejected the matter, regardless of its beginning or the means involved. It is thereby like the wise man approaches the matter in completely the opposite way, unlike most people which tend to trouble themselves about the logical structure of arguments. It is known that the speaker is clever and crafty, so his arguments do also sound so. But it is also known that the speaker is a false and selfish person, so that kind of purpose dwells behind his arguments, to deceive and manipulate the hearers for his own selfish ends. If the man is able to overcome the mind then he will also be able to overcome selfish people, because these people listen to the mind and rely upon the same means. A judgment is not something which the man obtains through mere words, like if it would only be enough to agree with the right things or disagree with all the wrong things. For the man must make a moral choice, be consistent with his conviction and confirm it in his deeds. It does both involve pursuit for virtue and avoidance of errors, not only in regard to the external behaviour, but it does also apply to the attitude or the intentions. If the man does follow the divinity then he will be persecuted by the mind, because it is always pleased one source at the expense of the other, and promoted its ways.
                     Wisdom does deal with the human nature, what does motivate the man from within and how it can be discerned in his bearings, so it can be known why he does speak and behave in a specific way. Intelligence is more about the physical world, when it comes to know material things and develop more efficient methods, to obtain success in pursuits. Wisdom does thereby apply to living beings and their spiritual capability, while intelligence applies to objects and their properties, which the living beings can make use of in this world. Intelligence can help the man obtain success in specific pursuits, but wisdom does determine the premises behind it, whether the man should have pursued for it in the first place, and what is the purpose with all of this, what that pursuit is supposed to bestow to the man. And it is not enough to develop more efficient methods to obtain success, but the man must also make good use of that success afterwards, and know how to maintain it with moderation. For an example then warfare can involve sophisticated technology and equipment, and the soldiers can show much bravery and obtain victories through intelligent tactics. But the actual war can be completely lacking in wisdom, why it was waged in the first place, since that ignorant people can go to war because of trivial matters and petty gain. And the people can also behave in a foolish way after it has been obtained a victory, like when it is treated the vanquished with arrogance and blamed him for everything. It is thereby like the warfare is highly advanced, while the actual people remain primitive in their soul, since they do not understand why they are actually doing such things. However if the people had shown wisdom then there would not have been any war nor unfair demands afterwards, and it would have made the sophisticated armies needless. Intelligence is not the same thing as wisdom, and education is not the same thing as judgment. The man can educate himself in specific fields, but it is still no excuse for him to become arrogant, as if he had become expert about any matters in the world. For that his education does not reach to spiritual matters, concerning human nature and morality.
                     Logic is not the same thing as truth and wisdom, concerning the human motivation. For that a person can speak and behave in a specific way, but other people can misunderstand the reasons behind it, and derive wrong impression from it. The person can be sincere and innocent in its intentions, and yet it can speak out of  turn. The person did not realise that the idea in its mind was somehow improper in the situation. The mind did of course tempt the person, by deliberately coming up with an improper suggestion, but the person did never have any bad intentions while speaking its mind. This is the fundamental problem about logic, concerning the human motivation, because the mind can frame innocent persons, so the honest act will seem to have dubious reasons. It can also be mentioned when criminals seek to frame innocent persons for their own crimes, by manipulating evidences in the environment in order create a false impression. It might thereby seem like the innocent person had committed the criminal act, but it did still the same never happen in that way. A superficial logic is easily deceived, while the truth is able to reveal everything, who is the real criminal and what he had done. For it can be planted evidences which are supposed to happen before and after a crime, as if the framed person would have touched such things and it had lead to some reaction. But the framed person was not actually present at the scene, and it did not possess the will to commit a crime, so it does thereby contradict the forged evidences. Therefore must be discerned the difference between that what did really happen, and what was made to look like what happened, and what person was in position to do such things.
                     It should be looked upon this in context with the mind and its influence, which does manifest itself in selfish desires, delusions, impulses, and mental symptoms. It is not like these temptations happened because of some external incidents, or what the man had done prior to it, even that the timing might seem to give such an impression or a logical context. The temptations would have happened either way, and it has nothing to do with the person, which the mind decided to tempt and oppose in that way. For that words do not come out from nothing, but it must always be spoken by a person. Therefore does the man experience selfish arguments in his mind, because the mind does possess the deliberate will to tempt him, and the mind proves to be selfish in its nature. The man does still have a choice what is decided to do after he has been tempted, whether he will show allegiance to the divinity or the mind, truth or lies, human decency or selfishness. Craftiness is mostly bound to enmity between selfish people, where it is sought to discover weaknesses in the enemy and exploit it against him, while hiding one’s own weaknesses. The man does first become selfish, and then afterwards does he rely upon craftiness and deception in order to obtain success in his selfish pursuits, at the expense of someone else. Craftiness is always intertwined with false dealings and corruption, so that nothing good will ever come out from it. The virtuous man would never have participated in selfish pursuits, nor relied upon evil means to get ahead in the world. But the virtuous man should rather rely upon wisdom in order to overcome the craftiness of the mind, and the craftiness of evil men that are doing the will of the mind.

Before the man educates himself then he must carefully consider square one, what kind of fields he does have interest in above others, and what he is capable of enduring in the long run. But the man should never neglect square one and then afterwards change his mind, while he is still in the middle of a specific field which he has lost interest in or is unable to finish. For that such process would otherwise continue to repeat itself, where the man does always begin a new undertaking before he has even completed the previous one. The man must first participate in the specific fields and experiment with them, before he can discover which one appeals to him what most, and which is he is really good at. But it is not like the man can decide such matters during idleness, since that no enlightenment will appear while the man is doing nothing at all, and while no material is available. All cheating proves to be short-sighted in its nature, and counterproductive, because the man will remain just as unaltered in his capability, foolish and incompetent. The man can perhaps get good grades in school and be graduated from it, but he will still be unfit for the real challenges, the profession which the school had been preparing him for. For the assignments and tests were meant to increase the man’s understanding and skill, leading to his personal improvement, but good grades were never meant to be an end in itself.
                     There is nothing shameful about that when the man is stuck upon a specific assignment, when he is unable to understand and solve the lessons, so that he is in need of help. For that kind of ignorance and incompetence was already present in the man, but he was now finally realizing it, like when hidden objects in darkness are revealed by the light. This makes the man aware about the things which he does still lack and needs to be improved, but he would otherwise never have known about it if he had avoided the challenge. The man must know how to handle defeats, and make a good use of them, because the man can learn something from it and do better next time in corresponding situation. The man must first understand his own weaknesses before he can overcome them, and he must first change his manner of approach if he is going to avoid a similar defeat.  It is not like the man should constantly repeat the same straightforward approach, by using the same trick again and again, as what has applied with all the easy challenges up till this point. The man does on the contrary need new challenges, and more difficult opponents, if the man is ever going to increase his own understanding and skill. The man should never boast about easy victories over easy opponents, which has more to say about their ignorance and and incompetence than the actual merit of the victor. It would otherwise make the man stagnant, where he does never reconsider his own tactics in a game, what he does need to change in order to adapt to the enemy and counter his moves.
                     It is always best to study with moderation, where it spent a specific time upon reading the material and undertake assignments until one will become tired and bored. And then it can be spent some time upon a hobby in between, so it can lift up one’s spirit and make one willing to continue with the study. It is thereby like many small contributions will lead to one great outcome, where there is a balance between work and fun, so that one does have fun in order to refresh oneself and to make the work easier to endure. It should however not be overworked oneself, and spent too much time upon work alone, since that one can be present in the body but one’s heart and spirit is absent. For that one will be already tired and bored, distracted or unable to maintain any focus for long, so it is like the reading material makes no impression, and does not arouse any response in oneself. And it is not like one can go hastily over the reading material, as if it would be spent a shallow time and effort upon each content, so that one will either way not remember it. The man does not need to trouble himself about many fields at the same time, because he will otherwise neglect each and every matter, when he does actually need to focus upon its demands. And the man does not need to think about these fields in the meantime, while the reading material and assignments are unavailable to him. For man will otherwise waste his energy upon needless worries and imaginations, which will make the man already tired in his soul even before undertaking the challenges. The man should only give attention to such matters if he is in position to do something about it, whether to read the material or participate in the lessons, by noticing facts and adapting to them.
                     The man can become stuck upon a specific field or assignment, because the material can seem too outlandish in his eyes, with its technical words, lifeless formalities, and longwinded descriptions. It should first be concentrated upon other fields and challenges, which the man is able to solve and keep the schedule in. And then finally can be used the remaining time upon the most difficult challenge, which is still beyond the man’s understanding and capability. It can still happen that the man is unable to make any progress in that particular field, like when the man is good in humanities but altogether bad in natural sciences. For it is like nothing is able to appeal to the man, and nothing is aroused in him, so the man is unable to keep the thread or it is like he is staring at a blank wall. It can thereby be reasonable to sacrifice that field and willingly resign from it, so the man will be able to keep schedule with all other fields, which are still within his reach in completing. The man would otherwise allow that impossible field drag down other fields with it, because he has invested too much time upon it, which could have been spent upon the other ones and improved them further. When it comes to read a specific material then the man does not need to focus upon every detail, as if he would be able to remember everything at the same time. It should rather be had a good overview and separated the main issues from the minor ones. The man should only emphasis upon the parts which seem to involve some kind of analysis, context, and assumptions, in getting right to the point and what is common with the content. It can be deliberately disregarded all the pointless and boring parts, which the man would either way never have remembered. It is instead spent twice as much time upon the important parts, because the man does only emphasis upon half the material and is more likely to remember it. Such gamble can work in humanities, when the exam allows the student to choose from the available questions (about half of them).

Creativity is about inventing things upon entirely different basis, involving new setting and principles. But when it is imitated the creation of other people then it does defeat the very purpose, why it is created things to begin with, since that one such version is already enough. This is why many creations are deemed to be cliché-like, uninspired, and stagnant, because it is put the same old things into a new costume, and merely recycled previous ideas. It is thereby like everything happens in the same way as before, and what the people can do, unless that the outward appearance is different and involving different names. The man must first experience various creations before he can learn to appreciate the best factors, and which ones most appeal to him. It does reach to that what is considered original, interesting, beautiful, funny, witty, intelligent, deep, and complex, so it is wanted to take such essence and improve it further, even by taking it into an entirely different level. It is kept to the interesting part of the whole, while it is separated the uninteresting issues from it, the ones which is disagreed with or found to be lacking. It is thereby implicated the interesting issues to one’s own creation, unless it does apply in a different context and setting. Fiction does to tend combine together issues which have already been created by someone else. For an example then the mythical dragon is made of parts belonging to a snake, crocodile, and a bat.
                     If the man is going to become a skilful writer then he must do so from his heart, and its silent inspiration, which emerges spontaneously while the writing does take place. It has nothing to do with any preparation, as if it would first be stopped and then thought about the next move. For it is like the man’s hands are in command, where it is allowed every perception and touch to lead himself forth, by being constantly active and sharpening each other. It can be received inspiration in few words, which does point to the right direction, what it is approximately meant with such expression. And after it has been begun then the man will somehow know how to write more about it. Each inspiration can become a constant extension, where one thing does lead to another, so it is like everything does come naturally by its own accord. It can always be revised the material afterwards, what kind of words are preferable to others, by adding or removing something so the sentence will get more to the point. It can happen that the man become stuck upon a specific topic, and does not know what to say about it. It is not something which can be obtained directly, but the man must first become more spiritually mature, a better person, before he can become a better writer. The man should only express himself according to his personal conviction, knowledge, and experience, but he should otherwise put the matter on hold or write about something else. It is about preferring quality over quantity, where the man will obtain few words of wisdom for overcoming many foolish thoughts. The man should keep himself to the original reason why he began to write in the first place, what he is trying to accomplish with it and appeal to in his readers. But he does not need to digress from that purpose, by being too concerned about that in avoiding a possible misunderstanding or by defending himself from criticism, since it only came afterwards but does not deal with the actual cause.
                     It can be discoursed upon the value of developing good taste in entertainments, so it is only chosen entertainments that involve quality and fun factor, above the mediocre or poor ones. Entertainments are in real nothing more than entertainment, where they do only have value for as long as it can lift up the man’s spirit and give him respite from his work. It should not be taken fictional entertainments too seriously, in regard to its realism and details. For it is only a replica of the reality, but it can never become greater than the reality itself. Fiction is a fiction because it is meant to offer an entertaining escape from the reality, like if the man’s finds his daily tasks to be boring and he wants to be somewhere else. That to be somewhere else is not only bound to the physical body or by travelling to some exotic location, but it is also about being somewhere else in one’s mind or spirit. If the man does have a bad taste then it does no matter how rich he can be, and how many things he can buy, since he would either way not derive any fun from his purchase. It is much better to have a good taste and only purchase entertainments that are of good quality, although they might be few, since it is at least made good use of the time. It does not matter whether a rich man can own countless possessions, because he can still only make use of one entertainment at a time, and be stationed at one place at a time. This is why every man can just as well buy one thing at a time, and then make a full use of it, before he can begin to buy another product. The man would otherwise hoard up possessions which he does not use, where much more time can be spent upon the search for such products than in its actual use.
                     It is based upon the personal merit of the creators whether an entertainment will prove good or bad, like the person directing a movie or the team developing a video game. It is not the trademark which is important, as if it would make the product good at default, because that when a different people is involved then it will lead to different results. It can be categorized fictional entertainments into four types. The first type is original and of great quality. The second type is fun and bearable, but still more of the same. The third type proves to be overrated because it does lack a soul or fun factor, even that everything else has been well made. The fourth type is of the poorest quality, only a waste of time. And some entertainments are well made in their own way, and many people enjoy them, but it does still not appeal to oneself and is not appreciated them in the same way. It is thereby acknowledged that one is not in any position to judge that entertainments, because it has more to do about one’s own restrictions than the material in question. If the new entertainments are found lacking in quality then it can be searched for older ones, even by going a couple of decades back. For the outward appearance does not matter, if the people involved were creative and had good sense.

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