Susila Budhi Dharma

1. Such is the fate of people who live in villages. Owing to the effect of the force of vegetation, which has become the content of their body and has thus formed in them feelings of the sort mentioned, villagers are easily tempted by people adept at misleading them with pleasing promises. But their promises are only a ruse to entice the villagers, to prevent them seeing what tricks these astute ones are really playing on them.

2. The behaviour of these astute ones looks - especially to the villagers' eyes - like that of true benefactors, and the villagers really feel that they are getting help for their every need, but in fact this help is a chain with which sooner or later they will shackle themselves.

3. They thus go so far that their fate then depends entirely on the astute ones, for whom in reality they come to be merely tools. In other words, they no longer feel free in their work nor have the sense of independence they need in life, so their earthly existence is worthless. That is the harvest for people who have no care for their status as high creatures enveloped by the Power of God Almighty, whereby they could easily receive guidance to enable them to find a suitable way to live.

4. Now about people who live in towns. Speaking generally, they also eat rice and vegetables, but since all kinds of food are available in towns, they eat other foods besides rice and vegetables.

5. Leaving aside meat, town people eat other food from plants, and it is not lacking in variety. In short, people can eat all sorts of food in towns.

6. There is no need, then, to describe in each case the influence that town dwellers have absorbed of the force of these foods derived from plants, but only to give a general idea of the nature of this influence on these people.

7. Owing to the influence of the great assortment of such foods, most town people have such a variety of feelings that occasionally some of these feelings overflow and then flow back and flood their self - in the sense of overwhelming and muddling the working of the mind.

8. This mental muddle makes the people feel that they no longer have a chance to think about their real nature, although in fact this nature - if they had been able to recognize it - could give them enough guidance for them to find, at length, the way of life really fitting for them.

9. Their condition is of course not to be wondered at, for they have become powerless to resist the pressure of all these various forces. In other words, a man whose lot is like that can no longer feel the human force within him. For the feeling designed to enable him to be aware of the human force has long been filled by the various forces that have entered him; so he will not easily regain that feeling unless he meets someone really able to help rid him of all the obstacles within him.

10. Unless he meets such a person, he will go further and further astray, no longer caring to know the true content of his self. Instead, his feelings will become more and more confused, which will greatly intensify his thinking and imagining, and make his body a nest of thoughts and illusions.

11. Some of these people succeed in their efforts to earn enough to live on, and some too make satisfactory profits. As a result, other people usually take these latter as models and immediately imitate them, hoping that their efforts will bring them similarly pleasing profits.

12. Of course, most imitative efforts of this sort cannot yield the results hoped for, since they are not in harmony with these people's inner feeling, not suitable to their self. Rather, if the people do not truly realize their error - that is to say, if they will not stop trying to imitate other people - then undoubtedly they will come to grief, for they will keep on suffering losses.

13. And many people work in different ways to make a living. Some work merely because friends urge them to do so, some because they see other people looking very busy at various jobs. Clearly, to work for such reasons is to be the same as a machine, a lifeless thing which only moves if someone sets it in motion. The fact is that these people are still unaware of the significance work has for mankind.

14. So they work without understanding the limits within which one should work; for instance, they do a job unsuited to the strength of their inner feeling and the capacity of their brain. This is why quite a number of them fall ill, for they put their inner feeling and their brain under stress.

15. Some of them, too, are jealous of their co-workers, because they themselves do not do so well in their work or because their progress does not get as much attention from their employers, so that quarrels arise between them. Again, not a few businessmen keep suffering losses and then adopt wrong ways of making up those losses.

16. All this is caused by the various forces which have filled the inner feeling and the mind and made these faculties into tools that serve only the will of the forces raging unchecked within a man's self.

17. So, in truth, do these forces - the power of matter and the power of vegetation - influence man. This being so, he just has to accept it, which leads to gross neglect of his obligations as a human being and to enjoyment of things that are wrong. Thus his will is no longer that of a human being, but one really and truly usurped by his ancillary forces.

18. For this reason, my children, let us hope you will not neglect your obligations as human beings. Do your latihan in earnest, even though you have long been under the influence of those forces. If you do your latihan sincerely, the influence of these forces will spontaneously separate so that your relationship with them will in fact be like the mixing and separating of water and oil.

19. When you have reached that level, my children, you will find your self able to understand the true path of your life and also to follow your will which is guided by the Power of God. You can thus come to be aware how the forces referred to and also your own force operate in your inner feeling, so that you may make your human force and your ancillary forces work together.

20. This really has to be done during your earthly life. Clearly, it should no longer be just a subject for discussion, limited to talk. So, as has just been said, you ought to make a start while still on earth, to avoid anxiety later on about what will happen to you.

21. Otherwise this subject will only get as far as the mind, supplemented with fine or high-sounding words, and in the end be simply something to talk about.

22. In those circumstances the truth cannot possibly be understood. This is why the training of the self in the way described above will greatly benefit you, for thereby you will easily be able to receive and understand what needs to be grasped about right and wrong, even in matters that have been much discussed in books.

23. That will be the outcome of your training, if you do it in earnest. So, may you not neglect your latihan nor like to turn it into a subject of meaningless and empty discussion. For such heedlessness will greatly harm your self, causing your feelings to be easily swayed in course of time by fine words which seem true and trustworthy.

24. Do realize, my children, that the insight described above is not very subtle or difficult to attain. In fact, it is easier to attain than to solve problems by means of thinking. Why people find it difficult to attain is that they always use their mind for this purpose, whereas here thinking has only a supporting part to play. It must never be to the fore, but behind the inner feeling. To make it clear, truth of this nature can be reached only when a person's mind is truly in the wake of the inner feeling, acting only as a follower or subordinate.

25. This has to be understood in order that in your latihan you may always receive guidance that suits your jiwa. At length you will be able to know what is true and what is not true in all stories told in books, and hence feel added zeal for the training of your self as well as for doing your daily work.

26. What is more important is that, when you have reached this level, you will certainly no longer care to take your lead from and put your trust in stories told in fine and high-sounding language. For do realize, my children, that in many of these stories their truth is very far from what is said in them, and that there are also many stories designed to symbolize the course of human life.

27. Going back to what was said of how the force of vegetation exerts its influence, one would probably never suspect how it could happen that plants and other growing things are just like human beings, able to feel happy or disappointed, and also that many of them feel dislike and even hate for everything they have to face.

28. So also with the nature of stories: you will be able to know whether their content is true or not, whether the writing really contains truth or is merely a product of the imagination. Do realize, then, that the mind is extremely clever in using language, and so the reader is confused.

29. Some stories, moreover, because of their excellent literary style, readily move the reader to such a degree that he unhesitatingly declares and believes them true, although in fact most of them are only concerned with beauty of expression and really cannot show any true content. Even so, this does not call for reproach, for of course it is customary for the heart and mind.

30. Thus it is, my children, so you must not worry about it, even though you live in a town, provided, as has been said, you do not neglect your latihan. Then neither of these forces - the force of matter and the force of vegetation - will remain obstacles in your life.

31. Rather, if you can do as advised, and open the way for these forces so that they can easily meet their counterparts, they will serve you in repayment, meaning that food will always come to you; you will never go short of it in your life.

32. Now it is the turn for the significance of the animal force to be explained; that is to say, the characteristics of food derived from the flesh of various animals.

33. The influence of this force in the human body is all the greater and stronger because it goes deeper, and so human energy is almost entirely aroused and activated by the animal force.

34. This being so, it is not beyond belief to a man himself if he cannot always readily distinguish between his feelings -between those coming from his own self and those aroused by the power of the animal force.

35. For this reason, my children, never neglect your latihan kejiwaan., so that you may soon be able to feel and understand correctly how the forces within you are made up and how they differ. This cannot in fact be done easily -just like that - especially if it is only thought about. For, as already explained, these forces have blended with the human self to such a degree that you feel and maybe consider that they arise only from your own clean and pure inner force.

36. Because this is most likely to happen, many people who study and wish to understand this matter give up eating meat. Their purpose in doing this is just to achieve their aim quickly - that is, to be able to separate and distinguish between what arises from their own inner self and what is effected by the animal force - and further, to come to know their eternal role and understand about the best life.

37. Such an effort is certainly not wrong, even if it may possibly not succeed in bringing those people to the true level, for this really cannot be considered easy to attain. 38. Many of these people, indeed, have even taken it so far that they no longer like eating meat and have got used to eating vegetables only.

39. To those above all who make no effort whatever in this matter, and merely think about it, it will certainly become just a talking point. That is why you are reminded again and again never to neglect your latihan kejiwaan, in order that you may really be able to start out on the right foot or act in the right way.

40. For on a way like this there is no longer any need for you to eat less meat or none. You continue as is normal; meaning that you go on eating in the ordinary way as people usually eat on earth. This will result in your being able to feel and be truly aware how these forces act within you, and the role of your heart will be only that of a witness. Moreover this way works in a manner that will put no strain on the parts of your body, to harm them or make you ill.

41. Such is the fruit and outcome of the latihan, which truly differs from any action based merely on strength of will. So never choose a way of the latter kind, for, as has been said, behind it is only a desire of the heart, and in reality the heart is the servant of forces whose origins are still unknown to you and which might therefore thrust you in a direction you would not wish to take.

42. That is the danger if you tackle this task wrongly. Before you are able to realize the truth, you naturally assume that all your actions, all your deeds, come from the will of your own, human self, whereas nearly all of them still spring from the animal and other such forces. You take them as coming from your own self, of course, because within it the animal force has complete control.

43. So your state at that time poses a riddle: who is actually enthroned in your inner self for the time being ? However profoundly you think about this, you will not be able to reach the level where the difference in nature between what comes from your human self and what comes from the animal force is evident.

44. This is precisely why many of us, of mankind, do not have a character attuned to the basic principle of mankind -humanity. In other words, many of us still like - have even found pleasure in - harming the lives of other people, so that their victims fall into a state of distress.

45. At times the conduct of people who behave in this way recoils on them. Even so, they do not usually take this as a reminder of their wrongdoing. On the contrary, they react like gamblers who are having a losing run — not then stopping nor wanting to stop, but going on gambling in a blaze of passion, so that they can be said to have become oblivious of both land and sea.

46. So is it when a person's entire body has been filled and fooled by the animal force. His body, by nature splendid and faultless, has in fact become simply and solely a tool of the animal and other such forces.

47. The effect of this is not confined to his own self, for his descendants will not escape it either. Such are its consequences that it truly does great harm to the man's life and to his descendants.

48. Although that is the reality, many of us human beings still have no wish to understand and be conscious of the truth about their inner self, and as a result many men and women base their marriages only on what pleases the heart.

49. Consequently, many really undesirable things happen: that is to say, many people's behaviour is out of keeping with their status as human beings; meaning that they lack the true human qualities. So these people can be said to lose completely their human jiwa - the perfect foundation and mainstay for that status.

50. As a result, should any of them be interested in studying, or wish to understand, the inner nature of mankind - the kejiwaan - their progress will be extremely slow.

1. Such is the outcome for a man who does not care to understand or gain insight into his inner self. So when he unites with his wife he is unable to be aware of the significance of that union. In other words, his sexual relations with his wife are prompted solely by desire.

2. Of course his children cannot be preserved from the effects of of such faults. The wrong ways the parents take, their children automatically follow.

3. Such faults have been passed on from generation to generation endlessly. Hence it is better to say no more about such conduct, for it is useless to blame the parents.

4. It is enough to take such faults as an example just for yourself, so that you can prepare to begin correcting all these faults, in order to escape the pressure of forces you do not wish for.

5. In this respect, your body is like a house that has begun to be repaired and rebuilt, as well as possible, in accordance with its outer characteristics, to enable you later to be truly conscious of the real status of a human being.

6. By this means, if you meet no further obstacles, you will become healthy outwardly and inwardly.

7. When you are like that, even though you have no intention at all of correcting your parents' faults, their inner content too will be influenced spontaneously.

8. So, in other words, your progress certainly benefits yours parents also, whether they wish it or not: without expecting it, they become better too.

9. Thus, the child can truly be said to be capable of raising hi parents to a higher level, and they will no longer impede the growth of his real self.

10. Changing the subject now, it will be as well to show how the animal force affects people's inner feeling.

11. To make this quite clear, it is best to begin with the following question and use it to simplify the explanation.

12. Why do most village-dwellers still live frugally?

13. Usually, villagers do not often eat meat or flesh, and if they do it is mostly that of fish living in the water of the paddy fields.

14. Besides fish, they now and then eat meat of other kinds, though as a rule this is when they happen to have a celebration.

15. The fish generally eaten by villagers are those that live in the water of the paddy-fields and those that live in rivers.

16. Fish of that kind - freshwater fish - live in water and indeed are animals that exist only in water.

17. Their mode of living and their way of seeking subsistence are like those of human beings, and in reality there is no difference. They too would like to find an easy way to get all they need for their existence. In short, in their own sphere of life, with their family relationships, their condition does not differ from man's.

18. In their satisfaction at obtaining something they needed or desired, all their actions are seen to speed up and to be like the lively movements of people dancing.

19. When, however, they feel upset at failing to get something they require, they can be seen stopping again and again while they look to the right and the left, and often moving to and fro as if at a, loss.

20. The feelings of fish in the water of the paddy-fields are really no different from ours in the world of mankind. Those fish are also afflicted by conditions we would call hard and bitter, and at times too they feel joy in being alive.

21. These fish also possess shrewdness and skill, and the feelings we have at times of lowliness and of grandeur. Similarly, too, in their society male and female can express appreciation of each other's good looks.

22. In reality the difference between the two creatures - fish and human beings - is very great. To man, the world of fish seems limited, but to fish it is spacious.

23. Fish find it lively and busy there. As in our human world with towns and villages and all they contain, so similar conditions exist there too, appropriate to their world.

24. There, moreover, fish also fall ill. They are aware that death exists and that they will have to die; and many fish realize too that there is a. Power governing life.

25. Thus in their world many fish also perform their worship of God, not do they lag behind in their way of asking or appealing for happiness in life.

26. As to their fate when caught by men, although this is a commonplace matter to men - as it must be when fish is human food - the fish themselves feel that this is the moment fixed as their final one, the moment of their death.

27. By comparison, this is the same as when people are taken ill and then meet their end.

28. Such are the circumstances offish; and though regarded by man as food to fulfill a need of his own life, fish are completely unaware of that.

29. Now about the differences between fish that live in paddy fields and those that live in rivers. Fish that live in rivers, besides in general being stronger and able to move faster than those living in paddy-fields, also have feelings of broader scope.

30. Likewise in agility and courage, river fish decidedly excel the fish of the paddy-fields.

31. In other characteristics - such as stupidity, intelligence and showing off- they are almost the same.

32. That depicts the characteristics offish in their realms. So if they influence a human being he will have traits of that sort - though the nature of his work and activities are of course different.

33. This is why many villagers work with pleasure and zeal. So industrious are they that on occasion they even take no account of time.

34. Especially when they happen to feel contented, they seem to forget their rest-breaks.

35. On the other hand, if their work is constantly criticized, they despair.

36. Sometimes even, when this happens, their minds get into such a turmoil that when next they work, or when told to go back to work, the outcome of their labour is almost useless.

37. Villagers' sense of happiness is extremely limited, so that they fear to leave the village where they were born, and go elsewhere. There are even those who are content to live in their village, although there in fact they remain short of everything.

38. To return to how fish are: though all are fish, the river kind are more deft than paddy-field fish, as a consequence of their often being swept away in floods - many even being carried a great distance owing to the swift flow of the water.

39. So, although such an event is a danger to them and a cause of suffering, they become adroit in movement.

40. And those fish are forcibly cut off from their families by the floods, and compelled to live alone, away from the security of their families.

41. So, if likened to us human beings, those fish have to use their mind to enable them to find a source of subsistence as quickly as possible, and they must spontaneously train their feelings,to make them firm when facing the approach of dangers and disasters such as they have experienced before.

42. If the force of such a fish reaches a human being, that person will become resolute, his feelings will broaden, and he will stand up to whatever may befall him.

43. He will also wish to expand his knowledge, and will not shrink from leaving the place where he was born, to go elsewhere in his own interests. Thus his situation is not like that described earlier, in which the person is simply resigned to putting up with anything, provided he may remain at his birthplace.

44. But, good though such force may be in a fish, it is still far from what a human being needs.

45. Because what properly should be important in human life is not merely the search for food - necessary though food certainly is - but also the wish to fulfill our essential duty to gain insight into the perfect human life.

46. For, having gained that insight, we can soon find out for certain how the fish or animal force acts within us, and also tell one from another of the forces in us.

47. We can also regulate those forces in an orderly way and channel them in the right directions, which can be likened to uniting the forces with their respective partners, so that they feel satisfied.

48. Satisfying the animal force in this way opens a path for man, to enable him to go further and increase his stature as a leading creature.

49. So, in other words, although this action by man has the nature simply of giving help, it nevertheless does not exclude the interests of his own inner self.

50. On the other hand, however, a person will find the way dark or will dwell in darkness if he is incapable of regulating those forces in the manner described above.

51. In a darkness like that, a man's inner feeling may get into such a turmoil that the outlook proper to his human status can be said to be utterly lost.

52. Now to change the subject: although villagers usually eat the freshwater fish spoken of earlier, they sometimes eat the flesh of chickens too.

53. Most villagers, of course, raise chickens not for their own food but to sell in the towns. Yet at times the villagers will need some of the chickens to eat themselves.

54. So let us give an account of the life of chickens. The way they usually seek food is by using their claws, and by habit they like looking for it in rubbish dumps.

55. Besides seeking it in refuse, they are also given food every morning by the people who rear them. Despite this, chickens do not give up their habit of scratching for food.

56. This is how we human beings describe the habits of chickens. But to the chickens their case is no different from the way we people work for an income by using our energy and thought.

57. And in their realm chickens feel that they are living in spacious conditions that form a world of its own, full of all sorts of things necessary for their life, as people in our life live in busy places, such as towns, or in places free from bustle, such as villages.

58. So, too, in returning to roost every evening from their wandering, chickens are like us men coming back home every evening from where we work, to be united with all our family.

59. In their coops we see the chickens roosting in rows on perches; that too is the same as our sleeping under blankets on thick mattresses or, when those cannot be afforded, on bamboo or wooden pallets.

60. As we see it, chickens wander no further than a man's voice carries, but to the chickens this seems a very large area for their activities. An expanse wider than that seems strange to them, and they could not find their way back over it.

1. Small young chicks would get lost in such a broad expanse even more easily; therefore they flock very close to home.

2. With regard to mating, a cockerel is always seen surrounded by numerous hens, and it is also seen that hens do not mate with one cockerel only; but for chickens such a state of affairs is quite different from our view of it. In other words, for chickens in their world this situation is the same as ours is for us in the human world, where a husband marries one wife and a wife one husband.

3. Their many-coloured feathers are regarded in the chicken world in the same way as we look on other people wearing beautiful clothes or clothes of various styles.

4. Chickens only feel a family relationship while still small, so the mother hen recognizes and shows care for her offspring only while they remain small. None show any feeling of relationship with one another when the chicks have grown up, neither the chicks with their mother nor the hen with her offspring.

5. This trait in chickens - strange though we human beings think it - is quite normal in their world, because it is a requirement of their life.

6. Thus a cockerel shows no reluctance to mate with any hen, even his own mother.

7. A cockerel is not only ready to mate with his own mother, but equally to do so even with his own grandmother.

8. Strange as these habits of chickens seem to us human beings, for the chickens this is not a matter of sexual desire for mother or grandmother, but rather of mating with a true partner.

9. So much to explain the nature of chickens. When the essence of their feeling comes to affect human feelings, the person concerned will show traits like theirs, though in a different manner.

10. Now to discuss people who live in towns. In general, town people eat meat from many kinds of animals, each with its own character and habits.

11. To explain the nature and traits of so many animals one by one would certainly need a great deal of space, so it is best to explain only some of the more important points.

12. As for the others, though those characters and habits will not be recounted here, later on you will spontaneously witness in your latihan how those animal forces act on and affect your self; spontaneously too you will get evidence of how the influences of those forces differ from one another.

13. For town people, who have eaten a great deal of meat from an assortment of animals, it is really very difficult to detect and feel the characteristics of genuine feelings. So when their feelings stir, arousing a desire for something, these people do not and as yet cannot tell which feelings are truly their own and which come from the influence of this or that force.

14. Because their feelings are so muddled, much of what they have done has given them little benefit. It is even harder for them when they turn to the latihan kejiwaan, which must necessarily be accompanied by quiet, peaceful feelings.

15. That is why many who follow the latihan kejiwaan keep meeting frustration, meaning that they do not reach the level called that of a noble jiwa.

16. At times the difficulties they experience even make them feel they have lost their direction; so, in their desire to make progress, they worry whether they may be going astray. If they stop doing the latihan, though, they feel disappointed, because they have been doing it for a long time.

17. Such is the confusion in the feelings of town people. Even so, never forget that human nature is the nature of the perfect life, which may be likened to something that can be used to fulfil its own needs.

18. So do not worry, but keep diligent to attain a training of the self that truly gives evidence of reality.

19. Actually the animal force cannot easily exercise full sway over us human beings. Much in human nature still cannot readily be influenced by that force, provided a person takes care and does not go with the heart's avid demands.

20. To make this clear; people are affected by the animal force through heedlessness, together with their inclination at times not to behave as human beings should - in other words, to neglect to act in a truly human manner. Then just because of that neglect, their self is further urged on and affected by the animal force, with the result that at length they feel all those deeds to be right that truly are wrong, and consider their state normal.

21. Such wrongdoing means that people present the animal force with a field to work in where that force is free to do anything. The longer this goes on, the more the animal force thrives, but the people will be sure to forfeit their glory as beings created to excel.

22. Such things will happen when a person has become quite lost. Thereafter, in the animal world, this remnant of a human being will live his life like an animal, and will find it also a life of happiness and suffering.

23. In the animal realm, this former human being will no longer be able to distinguish between the animal and the human worlds, for he will no longer have the faculty for this purpose, so that in the realm of animals he will already feel and understand like a creature belonging to that realm.

24. That shows what comes from the misdeeds of a person led solely by his nafsu of greed. So it is best for you to shun such habits and exert yourself to stop the animal force gaining mastery of your feelings and impeding your progress.

25. Failing that, not only will you be lost in the future, but affected now too, and you could also debase the jiwa of your descendants.

26. Now begins a brief explanation of the characters and habits of those animals whose flesh is much eaten by town dwellers; this includes fish, chickens, goats and cattle.

27. The influence of the force in fish and of that in chickens has been explained above; here will be explained only how the feelings of people who eat goat's meat and beef are affected by the forces in them.

28. Actually, town people eat many other kinds of meat, but those will not be dealt with here, for to explain about them would probably need too much space, and it is a matter, as has been said previously, that can be met with in the latihan kejiwaan later.

29. So let us speak about goats. In its own world, a goat's feelings and its understanding about fulfilling its life's tasks are really no different from ours in our world. The open meadow, which we see as full of vegetation, is to the goat a working area for it to obtain what is necessary for its life.

30. So what we regard as grass and foliage are to the goat an assortment of foods comparable to what we see in shops and markets.

31. In short, in their own sphere goats find quite a number of ways of organizing their joint life, so that they busy themselves working together at one task and another, just as we human beings in our world are busy buying and selling goods necessary for life, and arranging places of entertainment, and so on.

32. Because of that similarity, people emotionally weak - and who, moreover, have never undertaken the training to enable them to be conscious of their human identity - are very easily swayed by the animal force. If this has happened already, then such people, when their end comes, will certainly be lost in the animal world.

33. That is how it is, could the truth be known; but those still blind to it have no idea of the problem of falling so far below the human level.

34. Yet so deep a fall afflicts themselves not only in their last moments; even while still living in the human body they no longer behave in a manner becoming to mankind. This is what results from their downfall; so in reality the roles are reversed, with people finding their field of life narrowed, while animals, on the contrary, attain one especially spacious.

35. In these circumstances the animal force has grown stronger and stronger and can follow up its every desire. Therefore people filled with animal force are characterized by a readiness to follow only the greed of their heart.

36. Now about the mating of male and female goats: they are like chickens, who are ready to mate with many hens, without discrimination among sister, mother, grandmother or any other.

37. Although we regard the behaviour of a goat in its world as like that of a cockerel that mates with many hens, actually this is the same thing to them as permanent human marriage is for us.

38. Thus, if people finally become lost in that world, they will also be happy. However, the happiness they find in that world is not in the least like the happiness in the human world or realm. On the contrary, the feelings of a person filled with goat force are filled with lust.

39. In short, his lust is like the thirst of a heavy drinker who has run out of liquor, and he feels restless and on edge unless constantly in the presence of women.

40. The influence of the animal force has such an effect that the men taken in by it are incapable of suspecting the fact. Some even claim that sexual intercourse is only for ridding oneself of desire. In fact, though, they do not rid themselves of it, but only give in to the insistence of their desire.

end Chapters: 7 8 9

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