Susila Budhi Dharma

1. Thus people no longer need to repeat the ways of training the inner feeling used in earlier times. For they have now made so much progress in the way they arrange to meet their life needs that many places which used to have the appearance of dense jungle have now become villages and towns; many former valleys have become neat and orderly roadways; many coastal places, where once men saw only the swell of the ocean waves and heard only the sound of their booming as they struck the rocks, have now become shipping harbours or bathing resorts.

2. But what is meant by places where a man can purify his inner feeling are not the natural places referred to above. In other words, what is meant by a mountain is not the mountain of earth that can be seen anywhere, but the mountain of feeling in the breast - that is, in what is called the inner heart.

3. What is meant by forest and plain is likewise not to be taken literally, but as the place of thinking, which is in the head-that is, the brain. What is meant by ocean and river is really the feeling throughout the human body, and what is called a river is really also the flow of feeling in the sex organs. As to the meaning of why a man needs to practise asceticism in the places referred to - first on a mountain, which is actually a mountain of feeling or the inner heart - it is simply to enable him to check the force of his imagination, which usually likes to delude itself with the unreal. And the forest, which in fact is the place of thought, or the brain, is where asceticism is needed to enable him to restrain also the force of his mind, which is usually worrying about one thing or another. Again, ocean shore and river bank, which are truly the feeling throughout the body and the flow of feeling in the sex organs, are where asceticism is needed to enable him to withstand the force of his erratic feelings and to check too the power of the erotic passion with its habitual strong liking for sexual intercourse.

4. That is the true meaning of those things. Clearly, then, such things are just parables pregnant with well-hidden meanings. But parables have an advantage, for usually, if such things are said in a realistic way, the listener does not even pay attention, considering them commonplace. It is another matter when expressed as above: meaning that if a person wishes to clean the inner feeling as well as possible he needs to quieten the self on a mountain, on the seashore, or in a forest. Then he will take this more to heart and follow it up more earnestly, even though the eventual results are no different from those attainable in his own home. But there are also stories intentionally written by their authors to enable the reader to understand or to want to understand that a man can achieve happiness in his life only if he always acts honestly and in harmony with his own self. On the other hand, a man will be forced to undergo degradation and hardship in his life if he acts only according to his nafsu of anger and greed or if he does anything dishonestly and not in harmony with his own self.

5. Therefore it is best for the reader of storybooks, both those composed in chanting rhythm and those written in prose, to feel truly the meaning of their content. If it still is difficult for him to feel and understand, let him ask some friend who can interpret them, so that in the end he will not stay permanently skilled just at reading and chanting, but will truly be able to realize the meaning contained in the stories dressed up in those puzzling words.

6. There are even many stories too where the characters and the villages they come from, with all the circumstances and events described in them, are drawn solely from imagination and thought, not from real life. But, through the skill of the authors, many readers suppose that the contents of those stories are true, and the people told of are also thought real.

7. For this reason, among the readers are to be found those who copy the behaviour of a character described in a story and do not hesitate to put into practice his means of finding truth, by withdrawing to live quietly in a forest, on a mountain, or beside sea or river. They may even believe from what is printed in the storybook that those places really are places of worship for finding truth, and hence that at length they may possibly meet some god from the Hindu heaven who can guide them towards the right path for their life.

8. They even think that those actions will truly lead to the realization of what they have read, where much is told of knights meeting nymphs from paradise.

9. Such are the mistakes of people who cannot yet understand the true meaning of what is said in the storybooks they read. It is a very different matter with people who have been able to realize the truth, so that such things are seen to be only symbolic and that, to get evidence of the real nature of the inner self, it suffices to stay at home leading an ordinary life, provided that all the nafsu, the imagination and thought can be purified in the right way.

10. By doing this they are even able to look closely into whether the content of these stories is true or not, and also to see whether the author when writing them could set aside the influence of the low forces within his self.

11. In fact the author himself can of course be quite blinded by the constantly changing flow of these forces towards the homes of his nafsu, his imagination and his thought. For that very reason, if the author is not alert enough, he may easily be influenced by those forces so that, unawares, the content of the story he is writing is distorted; that is to say, a wrong situation is made out to be right and the right one is not even set down.

12. That being so, many scholars remain confused about the content of the story; particularly if the story is intentionally written in high-flown language, when its entire content will be taken as an empty tale of no significance, even though in fact it may contain much latent meaning.

13. True, the content of many stories does not agree with reality. This may be simply the author's device to prevent the reader seeing clearly all the secrets referred to in the story, or of course it may be to conceal - at the wish and request of the person concerned - the secrets of a person mentioned in the tale.

14. So the reader misunderstands the story and misses its real content. The problem does not of course cause difficulty or surprise to anyone with much experience of the kejiwaan. But people lacking such experience may easily guess wrongly and, as well as thinking the incidents of the story really happened, feel a wish arise to imitate it.

15. It is precisely this clouded awareness that causes a person to do something like that mentioned in the story. But what can possibly be gained by imitating someone in the story? Hollowness only - nothing else - making all his painstaking activity utterly meaningless. Hence it is best for you, my children, if you carry out the latihan of your inner feeling, as has often been stated earlier - the training, that is, which does not require you to isolate yourselves anywhere nor to abandon all the everyday needs of your life.

16. Rather, this is an easy training, and one that also makes it possible to find a reality where the low forces separate off by themselves. As said many times before, a person can receive this latihan of the inner feeling because he embodies the power of the Great Life and because when he begins he is accompanied by someone who has been able to receive this great power previously. In these circumstances, as has also been said, the characteristics of the nafsu, the imagination and thought are no longer felt to be influencing the inner feeling.

17. Moreover the form of training to be found therein is not a replica of what other people do, but a specific form that arises spontaneously and is suited and adjusted to the body and its strength.

18. This being so, none of the movements of the latihan will harm or damage any part of the body; on the contrary, they can bring health to a person's entire body - something of no little value. In fact what is felt in it is no strange and alien happening, but just an ordinary one that really and truly pertains to mankind eternally.

19. Of course, if you go by your condition at the time of receiving, this really is an extraordinary event, because of the arising of a vibration in the body that finally leads on to movements that suddenly grow stronger and stronger.

20. Further, when this is felt in his body, a man can no longer feel where his thought has gone or where it is situated, and so he feels quite clearly that he has no special desires or aims. Nothing is felt but this emptiness, and the nature of it is just surrender to the Power of God.

21. This makes it clearer that the arising of that movement which encompasses the whole body is not by the wish of the heart and mind. Thus it becomes plainer that, to be able to receive a movement of that kind, a man must find a way by which the tangled forces of thought present in his inner feeling can immediately be set aside.

22. To take this explanation further, after the body makes movements they spread throughout the self until the whole body is aroused like a man waking from sleep. So is it if the man has lived a good life and of course if his forebears too were good.

23. Then he will stand until he receives something like physical exercises or he might make movements like someone dancing gracefully, or worshipping, or behaving like a small child, to the point that to himself it seems a very strange occurrence.

24. In spite of that, it is a pleasant feeling for him; moreover, he is quite conscious in his inner feeling. Eventually the nature of the constantly received movements can be felt and their truth known - that such movements exemplify the true ability of the self.

25. This being so, clearly these movements and behaviour are not without meaning and use, but are the very things that really point to a person's true talent. With their help a man may at length find the way to seek a suitable daily livelihood. This is far different from the kind of movement and activity experienced through mental concentration or through study.

26. The kind of movement one finds happening to one really differs greatly from this latter kind. For the first kind occurs only when a person can truly cancel the power of thought, whereas the second kind is rather the result of concentrating thought or of studying. This makes it clear that the movements and activities that come in the latihan never require thought; on the contrary the brain's views and the emotions should be ignored in the inner feeling. This is a necessity to enable a person to surrender everything in the human self to the Greatness of God Almighty.

27. Now about the course of the latihan as it continues for others who practise it. Some do not progress so smoothly in their training as their fellows referred to above. The reason for this kind of difference in condition is that before they followed the latihan, many of them had acted wrongly; in other words, before they cared to undergo this training of the inner feeling they had often acted wrongly, thus damaging their health. Moreover, this problem is also caused by the faults of their parents.

28. Wrong conduct that began with his forebears and was successively carried down to the man's own self is the precise reason why he now experiences slow progress in the latihan and also suffering in his inner feeling.

29. That perhaps makes it clear, so that he will not feel bored at going on with his latihan nor choose another way that people sometimes like, such as meditating in a lonely place and eating and sleeping less.

30. Indeed at times people are very fond of doing that sort of thing, believing it can speed up the result wished for. But in practice a person seldom succeeds in achieving his aim. For, clearly, his actions are in truth impelled only by forces still able to mislead his heart and mind. As has been said many times earlier, the position of the heart and mind in the human self is in fact simply that of an ancillary or aide. That is how it is if a person has become able to know his true condition, so that he deliberately chooses to do these things because they are in harmony with his jiwa. If, however, it is not like that, will not doing these things only divert him from the direction he wanted to go in? This illustrates the real outcome of an action spurred on by the nafsu. So it is best that anything he is going to do should be carefully looked into beforehand.

31. Do understand that a person's body, its content, and his heart and mind are like a lamp, its oil and its flame. Whether in fact the lamp burns well or badly, brightly or dimly, really depends on the quality of the oil in the lamp. So for a man the fine or poor quality of his heart and mind will certainly not be unconnected with the quality of the forces that have become the content of the self.

32. So the main thing is that man should not so readily follow the demands of such a heart and mind. For do understand that if he freely follows the will of his heart and mind, which in reality are still the dupe of the low forces, it is just the same as giving himself into the power of those forces for them to make whatever use of him they please.

33. Especially if his inner feeling and heart and mind have come to be filled by the power of matter. This will be more disastrous still, because then his life in the future will only be of the same quality as that of a material object, for in the slightest event he will act unfeelingly, like a mere thing.

34. Indeed, if the matter has gone so far that no conscious remembrance arises in him of his obligations as a human being, then he will suffer still more in his life, because not only will his outer be blighted but his inner also will experience the same condition.

35. So, then, a man had best go on with the kind of latihan he receives, even if his progress may still be called slow. The cause of this slowness - if, my children, you have been able to realize it - is not that he is unfortunate but that it is necessary, so that this gradual progress will not cause damage to the parts of his very sensitive body. Plainly, the jiwa has willed this, in fact, because the jiwa understands better what degree of strength there is in his self.

36. For its part, the jiwa really knows more about the right way to bring a faulty inner feeling back to a good state. This is why the latihan is often felt to come to a stop, but to start again not long afterwards, and why too at times movements already experienced recur.

37. It should even be realized, moreover, in order to prevent wrong ideas, that a person often feels in the latihan just as though suffering from an illness. And the nature of the illness felt in the latihan may not even take the form of just one or two symptoms, but sometimes of many kinds, for they keep changing.

38. The reason for this being felt is that in the past, before doing the latihan, the person had suffered much ill-health, and although by the time his inner feeling is being trained his health has evidently come back, yet traces of his illnesses remain within him and so he feels during the latihan as though the old days have returned once more. Only, although he feels again a bygone illness, this will do him no harm whatever; rather, it is just by such means that the traces of his ill-health disappear and then a healthy and clean inner feeling really comes into being.

39. That is why there is no need to be worried about what has been felt in the latihan. He should rather give praise and thanks for the Mercy of God because such an event enables his body to become healthy again and his inner feeling clean and pure, so that then he can be active or work in the sphere suitable to his jiwa.

40. So the true nature of their latihan is like a well-spring where the inner feeling draws purity instead of dirt, faults and illness. To someone actually suffering an illness this is an event he would never guess at or think of, for by a means evidently so simple his body and inner feeling can be healed and restored to health. But let it not be forgotten that he too, like his fellows mentioned earlier, will have feelings of illness in him during the latihan, even rather more, because of course he really is ill.

1. While a person is ill like that, progress in the latihan is also slow, as for his fellows referred to earlier.

2. So, then, both someone still unwell and someone already cured will eventually, after receiving slowly in the latihan, receive a great deal.

3. At length the movements received encompass the whole body and become orderly: movements, that is, like someone gracefully dancing, doing self-defence exercises, practising sport, or formally praying.

4. Many other kinds of movements too are received time after time in the latihan, so the movements a person has had can be used to some extent to observe the low forces that take part in his life and the way they influence his imagination and thought. Despite that, however, his understanding of this matter cannot yet be called complete.

5. For this reason these movements go progressively deeper; in other words, the longer these movements continue the more they are absorbed into the inner feeling, thus making it healthy and clean.

6. When this has happened, those who are following this way then pass on to an inner level where they soon become familiar with a manner of seeing, hearing, smelling, feeling and talking in which the low forces that participate in their life are not taking the lead.

7. And thus they can realize who really has been controlling their capacity to see, hear, smell, feel and speak.

8. Then, when they have received this fully, they can detect where those low forces that take part in their life are located and how they influence the inner feeling, imagination and thought. At the same time the low forces then spontaneously separate, returning finally to their sources.

9. This means that those that come from the force of matter go back to the force of matter, those that come from the force of vegetation go back to the force of vegetation, those that come from the animal force go back to the animal force, and those that come from the human force go back to the human (jasmani] force - although all remain within the human sphere.

10. This done, only then can people fill their original role as organizer and regulator of all the ancillary forces of their life, and only then too can they organize them and get them to co-operate in a perfect family life.

11. Clearly, then, the forces present in the human sphere are not in fact hindrances and obstacles to a man's progress in life; rather, they are cardinal aides to enable him finally to fulfill his tasks and obligations as a high and noble creature.

12. People must therefore be able to organize these forces wisely, in order to guide them to their proper path and so enable them to obtain true satisfaction.

13. In truth the needs of those ancillary forces do not differ from human needs. Like mankind, those forces also need happiness and nobility in their existence. For that reason they need to serve human beings and thus find their right path, so that in the end each returns without difficulty to its own realm.

14. So these forces do not in reality hamper and obstruct the progress of human life; indeed they always obey and follow man's commands.

15. The reason why people can be used as tools of those forces is because people are not able to act rightly as their regulator and organizer; that is to say, in all they do people cannot separate the needs and interests of their ancillary forces from those that belong to their own human self.

16. In such circumstances it is clear that the taproot of all these faults is in a person himself; so is the fruit of these faults. For during his existence he in fact attaches importance only to the life of his nafsu, never caring to be aware of the life of his self and of what will happen later on if he cannot become conscious of its content. Yet it is this content of his self that is important to his life, to enable him to stand secure and fulfilled.

17. The principal thing is for this point to be truly understood, so that a man does not become estranged from his ancillary forces and, in his efforts to train his inner feeling, is not required later to lay aside or give up this and that. To sum up, in carrying out any task a man ought not to be separated from his ancillary forces; on the contrary, the truth is that they must be gathered together - though each has its own duties and obligations - to bring about harmonious cooperation in the work he then does. This matter can be likened to someone wishing to build a house: there are the architect, the draughtsman, the foreman, the skilled workmen and the laborers who fetch and carry. For the work to be done properly the architect must not interfere in the laborers' section of the work. Even less fitting is it for the architect to ask for part of the wages for the work he has interfered with. This kind of equality not only leads to imperfect work but can also cause confusion. Moreover, this confusion results in quarrels and struggles for power, and it may easily happen in the end that the architect is removed from his position, so that his place is occupied by the draughtsman or by others from the lowest level, and that the draughtsman is moved to a higher post or even to a lower one perhaps, and his position too is filled by others from the lowest grade.

18. So, to return to the question of a moment ago, it is best for a man not to want to give up or put aside his life aides, for although they may appear to be obstacles, yet only with them can he maintain his high status. On the other hand, if he is unwilling to take notice of their circumstances, these ancillary forces readily become hindrances and obstacles instead, and will greatly hamper him later in whatever he does.

19. Moreover, in reality a man will not be able to rid himself of his ancillary forces, although in his heart he may wish them gone; for of course all these forces have been put in him by the Will of God to make him complete.

20. Hence no matter where a man wants to escape to, he will yet be unable to leave his self behind, nor will it be able to be different from other people's. That is why, when a man wants training for his inner feeling, it is best to look for a way that does not require abandoning all his responsibilities, including his wife and children.

21. By this means a man will not in fact go astray nor believe that he will obtain revelations and salvation on seashore or mountain, for later on that way leads to nothing but bodily illness and added suffering.

22. As stated earlier, that is a way referred to in books of fairy tales, whose truth has yet to be known for sure. For many of the tales told in books embody meanings still secret, and so their truth still needs to be seriously put to the proof. One has to be alert in examining matters of this kind, to enable one in the end to be aware of their correct nature.

23. Now to return to experiences often met in the latihan by those being trained. Many of them, after their body has moved a little, soon utter sounds.

24. Gradually the sounds uttered grow stronger until they resemble someone singing, intoning, and so on. After making sounds of that sort some people are even heard to groan like a person asking forgiveness of God Almighty for all his sins. And some of them burst out laughing or cry. At times words are spoken spontaneously as though the person was talking with a friend or somebody else.

25. Not a few even speak in muddled language and hence feel uneasy or disappointed because they cannot understand its meaning or purpose. Certainly, for those who have only recently started doing the latihan this is indeed a thing not easy to understand. For the greater part of what is thus received are words previously brought to utterance by the imagination and mind, but during the latihan these words are of necessity cut off from their home in the imagination and mind. So in such circumstances the one receiving will - if he is able to do so - feel that he is like a second person; thus he can tell that the speaker is not in fact his genuine self but another power long embodied in his inner feeling. Clearly, then, most of the words thus spoken are inspired by forces that have appeared in a person's inner feeling. That very fact confirms the truth that the impulse behind most of people's everyday talking comes from forces that have taken charge of their inner feeling. Some things said in the latihan, however, are free from the sway of those forces and truly spring from the person's inner self. Usually, however, these are as yet felt feebly, because of course they are expressed by somebody who has not long been opened or been doing the latihan. This is why statements are always being received in the latihan that conflict with one another. However, a condition of this kind will gradually abate by itself, for the influence of the forces still within the inner feeling will progressively decrease, while, on the other hand, the strong power of his inner self will become increasingly stronger, until at length it is able to rule within him and also to bring into the open the true talent of his jiwa.

26. Of course, in general, such things as that seem strange to those still new to the training, so their attitude to what they receive is still hesitant.

27. They feel even more astonished if in their latihan they are able to utter words to a pleasing beat and tune. At times too some of them can even sing a rhythmic melody which comes from they know not where.

28. They are still more amazed and bewildered if, after singing such a melody, they then cry and moan over sins they have committed in the past.

29. When one hears how they cry and lament during the latihan it really can grieve one. But, rightly understood, such a state only makes evident their remorse over a self which through heedlessness had come to be used by low forces to do things that are wrong.

30. For this reason, after the latihan they no longer appear troubled. Nevertheless, the experience they undergo penetrates into their inner feeling, with the eventual outcome that, without their willing it, their formerly bad customs and habits change spontaneously and come into accord with the high level of their jiwa.

31. That is the truth of it. So matters of this sort should not be thought about; it is best, rather, just to accept whatever comes next. For progress along the path of the kejiwaan cannot be achieved by the power of thought, but only through sincere surrender to the Greatness of God Almighty by way of training the inner feeling, as has been said many times earlier.

32. Apart from that, the undesirability of using thought does not stop there; it may even cause a confused mental state, with the desire for quick understanding being converted into an experience of continuous inner suffering.

33. The best course, therefore, for those being trained is just to receive whatever it may be that can be received, for that is the right measure to ensure orderly progress, whereas the desire to speed it up seems useless, for it only afflicts the heart and mind and accomplishes nothing more.

34. Now to change the subject. Once those being trained receive to the point of being able to utter words, as mentioned above, before long there will usually be added the coming alive of the feelings throughout the body. This will then enable them little by little to feel aware of the self and of all that actually keeps filling it.

35. Such a state of the self really does not differ from that referred to before, where the forces that fill the human self are always changing, so that its condition is like one in which people are struggling for power. This is the way the forces fill and sway mankind's inner feeling. When anybody is heedless of his state he will easily be misled by them.

36. From there on the person taking the training begins gradually to be introduced to the nature of those forces and also to perceive the way they associate with him. Truly, those forces are there, in the human self, only to serve man's needs, and their nature is indeed only that of aides. But if people, for their part, are not yet able to assume their rightful being, then the forces whose nature is that of aides reverse things and take charge.

37. So, through the manifesting of the life force which has been experienced in the latihan - and which is beyond the scope of thought - a man will soon be able to feel how those forces separate from and combine with his true being in the inner feeling. His state will then be the same as when, in receiving the latihan, he utters all sorts of words, as has been described - that is to say, he becomes like a second person.

38. That state will become progressively firmer until at last he will have the habit of separating from and combining with those ancillary forces. Looked at with the mind, this really is an astonishing event, but for someone fortunate enough to be able to have insight into the kejiwaan, of the kind mentioned a little way back, doubtless such a thing no longer seems strange to his self.

39. Then, after the one being trained has received clearly about those ancillary forces separating from and combining with his true being, he will be able to feel more and more clearly how those forces influence the inner feeling and so arouse the nafsu of greed, anger, patience and acceptance.

40. He can also feel how those forces lure a person into taking great pleasure in the taste of the food he eats - which is also their way of deluding him into doing something wrong.

41. More important still, a man is also able to feel how he is lured into a great liking for sexual intercourse. So he gains much and is at length enabled to separate his inner self from the stream of forces that have such a bad influence on his inner feeling; likewise, little by little he finds how to open the way for those forces to flow towards their proper goal. Given this condition, in sexual union with his wife he will at length be able to unite the content of the inner feeling of both natures, male and female.

42. Such is the opportunity awaiting him. So, at the time of union with his wife, he must first get used to the way of separating the inner self from the influence of those forces.

43. Having taken that step, he will grow progressively more deft and clear in doing it, with the result that in sexual union with his wife he can become a vessel into which can descend a content - the seed of a perfect human being.

44. This content, the seed of a perfect human being, means the content that will in time form a noble nature and that will also produce the kind of character which is of real value to the life and way of life of man and society.

45. Thus the state of the child later on, both outwardly and inwardly, will be far different from that of his parents who, from the time they began the training until so long afterwards, had to endure inner suffering and to have complete patience.

46. Fortunately they were able to face this problem before it was too late, and so could soon undertake the training of their inner feeling, even though they felt that they could not make quick headway. Blessed, however, by the firmness of their inner feeling, they could yet attain in the end what they wished for.

47. It is even usual after a time that, while someone is experiencing the latihan, a state also arises in which he begins to be able to smell out how the ancillary forces of human life make him want to smell all sorts of smells.

48. Here the state of the person being trained is just the same as that already mentioned: he seems like two people. Thus he can be aware of what comes from his inner self and what has been aroused by the ancillary forces of human life.

49. This becomes increasingly clear for those being trained, until they are aware of the reason why people get pleasure from smelling smells and also why people differ in their liking for smells.

50. From experience like this in the latihan it will also become clear to them how somebody truly is who is making up to them. For that reason also, then, it is necessary for them in their latihan to be able to separate the stream of the ancillary forces of human life from those whose source is their inner self, in order that after separation the forces may go on to flow spontaneously in their rightful directions.

1. Thinking should not be used for this purpose, because a man cannot possibly understand it with that faculty; indeed, if his inner feeling is not really firm, the mind will easily be agitated.

2. Much the best thing, then, is for this to be done only by means of the latihan of the inner feeling - frequently referred to earlier - because it is a way easy to attain.

3. It really is very easily attained, provided a man does nothing in practice that conflicts with what has been explained above.

4. For in reality the latihan is already one with his inner feeling, so that all he needs is to be vigilant.

5. So while smelling something a man should be really aware of what is experienced.

6. For a number of forces join in at the time of smelling, so if a man is inattentive, even for just a moment, then he will instantly become unable to tell one from another of the forces that impose on his inner feeling at such a time.

7. That being so, he cannot possibly distinguish between the pressure of the human force coming from himself and the pressure from his ancillary forces. On the other hand, however, if fully alert he will be able to tell the difference between them.

8. When he has managed to do this, the relationship between himself and his ancillary forces will be like that in a family, with the man as its head while his ancillary forces are like servants or employees intended to support his position in life.

9. It has been so willed in life that man should occupy the highest place. Rightly, then, man must be capable of thus regulating the flow of those forces in his inner feeling.

10. This means that he must be able to channel each of them in the direction of their rightful goal, so that their condition is one of working together towards the eternal life, which can bring happiness both to mankind and to each of those forces.

11. Such is the benefit obtained by people who have become skilled at organizing the flow of ancillary forces present in their inner feeling. It will be no surprise, then, if in the end they are quickly able to discover the nature of their own needs.

12. This enables them to be very clearly conscious of the role of those forces in the human inner feeling.

13. Only after that does a man realize that in everything he does - when smelling something, for example - his ancillary forces take part.

14. And so in that way he will become more familiar with how mankind's ancillary forces blend within the inner feeling.

15. He will also be able to realize what is the nature of the desire of those forces for something they want.

16. Later he will be able to recognize the differences between the desires of each force, and so come to know his condition accurately, even though those forces mix in his actions at every step.

17. A man really learns a great deal then, so that at length he can spontaneously channel the flow of those forces in their rightful directions.

18. That is why, if a man is still without any understanding of this, his inner feeling and his heart and mind are very easily influenced by mankind's ancillary forces.

19. And, unawares, the man just follows the cupidity of those forces, of which the one that influences the human inner feeling most is the power of matter.

20. So it is. Very different, then, is the man who already understands about forces mixing in the human inner feeling. To this man none of those forces any longer impedes or influences the inner feeling; they will have found their own path pointing towards the goal that is rightfully theirs.

end Chapters: 16 17 18

Chapters:
Preface / 1 2 3 / 4 5 6 / 7 8 9 / 10 11 12 / 13 14 15 / 16 17 18 / 19 20 /