Warning: study these rules one by one. To consider this book as a running narrative is a mistake. To study more than a couple of rules at a time is certainly ill advice.

a) Be a star.
b) Visit people.
c) Accept visitors.
d) Always work on appointments.
e) Always make a day for meeting new people.
f) Accept people if they want to join you.
g) Do not expect anything.
h) If you want to get rid of people: do not take further initiative and accept the consequences.
i) Try to avoid buying and selling, lending and borrowing.
j) Give away without expectations of return.
k) Always tell where the line is.
l) Beware of accepting submission, betrayal, lies or foul play.
m) In case of harassment: request the authorities for the necessary actions.
n) Return unwanted articles, borrowed good or pay for the damage.
o) Speak to the mind of the other.
p) Be interested.
q) Help.
r) Guide and direct if given the authority.
s) Respect and appreciate.
t) Avoid talking religion and politics with friends.
u) Never forget your family.
v) Be honest and truthful.
w) Accept a game, be a good sport.
x) Talk over troubles.
y) Avoid free sex, intoxicants, financial speculation and the use of animals.
z) Accept gifts in return.

 

 

          a) Be a star.

There are different ways of relating to people. One can choose to belong to a group. One can also choose to be as independent as a star. Of course both is important. No one stands alone. There are always parents, cities, nations, races, sexes and creeds of all kind. One does belong to many groups this way. Still the only authority that will last is the soul. Everything is directed from the soul and everybody must take responsibility for one's own actions, to whatever group one belongs. Each group has an identity, an ego, a material set-up and a strategy to take care of the interest of that matter. This ego is not necessarily in service of the soul. There can be a lot of lipservice to God and the soul, the party or the science, while in reality everybody can be hiding behind the back of the other with no one really taking responsibility. Systems preach their own interest and the people can take it or leave it. Once the ego is fixed the soul of personal responsibility tends to die. Once the Lord said this, then the leader said that, an so and so the laws of the scientific paradigm cohere. Therefore the living soul is expressed by constant reform.

As everybody knows, it takes all kinds to have man real. From this and the common wisdom that from all can be learned and that ultimately everybody must take responsibility whatever group one belongs to, can be concluded that a mature person must be a star: a focus of experience with a constellation of preference that stands on its own relating naturally to everything and everybody around. A star-relationship means not to belong specifically to this or that group, but that the individual has accepted responsibility and does not refer to another authority but to the authority of his own soul. Whether all souls are ultimately the same Super-soul or not is a theological debate. Sure is that relating to other people a conscience of reform is needed and the realization that the self remembered is not the same as the material self remembering. 

 

           b) Visit people.

Often the interest of the soul becomes an exercise in selfhood. One doesn't want to get distracted, tempted, deluded and one concentrates oneself on one's own business. Selfhood has lost its openness: it does not freely associate, nor does it notice the needs of others. And not knowing the needs of others, how can one serve the other in the interest of the soul? The whole meaning of life is lost without the concept of servitude. One has to serve the fellow-man, the society with the consideration of God. One must serve the interest of the soul in the first place and not lose oneself in actions opposing. It is not blind servitude but conscious servitude. It is, to the soul, not the material profit but the profit of proper association that comes first. To attain to proper association one has to visit: then one has a free choice and then responsibility can be taken. People want to serve each other and if they don't ask more for their services than they need to keep their servitude running, one can freely accept service and visit to one's choice. Naturally there is an exchange of goods, services and money. But with everybody being interested in servitude in the first place the material problem can be solved.

To be able to visit one must know to be welcome. Normally, with a proper formulation of exchange this is not the problem. To visit a shop and buy something is quite easy. In the personal sphere this is more complicated. Going for any person in particular might be a problem because of the material ego which is a source of fear. Any soul identified with the body experiences fear since all matter is subdued by time and has to change form because of that. Any attachment to any person will give this realization of fear. With people serving in the interest of the soul this is less the case as with people in service of the lower interest of merely the physical body. But still, as soon as the name of the person is given, the conflicts of the ego begin. As soon as the interest of a material body is involved one is lowered to the motives of the senses and the frustrations and fears of identification. A common trick to diminish these effects is to live by the day and spontaneity and not by any expectations towards anybody in particular. 

 

           c) Accept visitors.

When one has to accept visitors, the trouble begins: one has to serve the soul in order to escape from the fears of the ego. Accepting people visiting, one can only say yes or no and determine the date and time. There is no question of free choice: the freedom is lost with the seeking of your body and habitat: one can escape by hiding behind a crucifix or another image of God, but that will fix the mind on the (non-vital) immobility of the image. One can try to lead the people away to another less personal place, but then, depending on others owners, one has less control over the situation, while still being held responsible. One can invite a speaker or performer of some kind, but that will not answer to the demand for your person. So, once people are after your body, there is little chance but to serve the soul, serve the people and take responsibility for the material set-up in denial of any profitmotive.

To the soul one needs to comply with the complete whole to which a choice of structure, a conscientious settlement of time is needed. This must be dynamic with the highest diversity possible. A program is needed to serve the guests with food, shelter and a show for good remembrance. The show is preferably colorful, with music and speech in service of the order of the soul: one has to make good memories not to be cursed by the guests. As stated above, there should not be a fix to anybody in particular but a preference of free association. The want for freedom and personal spontaneity limits the show. The more there is of the same, the less probable attendance will be. One goes to the theater because another picture is shown. One goes to church because another sermon is given. One visits friends because another conversation and/or party is wanted. One goes to the pub to be with another group of people. If people are coming for the soul and not for your ego you must be a (servant of) God. Since that is never completely possible, taking visitors will always be a kind of slavery: always you have to serve them, be polite,modest and attentive, while always something can go wrong for which you are to blame. Still the illusion of being cared after by the visitors and the inspiration from the people driving for a show, with the advantage of doubt (...), and the possible offers given by them, will together compensate enough for the damage suffered.

A common solution to the problem of the fearful ego and the suffering soul is to consider soul and ego the same. The duality is finished and thus the (mental) conflict: only the unreason of stagefright is left over. Of course this is just a trick of the trade. Duplicity of pretending soul with ego will not endure. In fact the solution is to give up asking for attention and, tuning this rule down to the impersonal, even willfully escape from people going for your body. To the ultimate order of liberation no body can be pursued. 

 

           d) Always work on appointments.

There are three types of work: material work, unwanted work and work for the soul. These are normally called, labor, crime and charity.(pict.) But things are not as simply divided as that. For the soul one works also with material outcome. For the soul the work is not always wanted either. Nor is unwanted work without material motives or without a soul. Important is not to forsake the soul in the first place and secondly to work in agreement with preferably the laws of the country in general and on appointments with people specifically.

Promoting the interest of the ego only, work becomes a nuisance, a disturbance for others, a conflict of identity and motive. Promoting the interest of the soul only one often gets stranded on theological debate and the ego of liberation: tradition. By no way the whole of society can be subdued for this or that religion, Godhead or system. The only realistic way is to develop a freedom of choice, settling which alternatives are to the law and which are criminal. Only simultaneous coexistence of different systems make a healthy society. Therefore the agreement of law should always be respected in the first place, amending for it in parliament to suit the time. Secondly, to escape from egoism and its madness, relating to others, working or not to whatever definition of work, the interest of the soul should prevail. In a welfarestate soul means to abandon the animal principle of survival of the fittest. Basic social security is in the interest of each. No wealth is happy without the legal settlement of rewarding basic adaptation. Without it the game of society is a compulsory neurosis hating for the profit living in fear. Soul also means independence and emancipation. This should not be confused with the individualism of ego-desires: possessiveness and false pride. Instead personal openness prevails as the soul is developing conscience towards everybody. To a more scientific concept of soul the emphasis of its interest goes to education more than to religion or politics alone. Religion and politics find their place within education, with the interest of education being to go without profitmotive being free available for everybody. The latter is the ideal of an informationculture: all information is neatly programmed organized and available to the common people in each home as an interest of state. To buy and sell information or limit it within one school only makes false elites and islands that block all real societal progress. Knowledge is a possession of the common people. To digitalize the complete of cultural fixation and have it available in a central computer(network) seems to be the only solution to the problem of attaining free choice, consciousness, progress and soul. As everybody knows, the only real happiness is the one derived from the soul. 

 

           e) Always make a day for meeting new people.

Depending people are enslaved by their weakness and sympathy: they have become attached because of their unregulated lives and resulting desires. One goes downtown, to have some distraction, but not to meet new people. One restricts oneselves to one or a few only being unfresh in the psychology suffering prejudice, deafness and cowardice, fearing and projecting in a negative deluded state of mind. This is the unliberated state of people traumatized by uniform and identityconflict missing a formal concept of liberation. The formal concept of liberation comes with service to the scientific notion of cosmic order: peace by the the dynamic of coexistence. To time it is not a problem to get a clear picture, to the greater of culture and nature it always impressed as a chaos, a maze to run through for the rest of your life. Therefore the soul is founded in a clear understanding of the dynamic and diversity of time constituting the order in the chaos. The chaos cannot be undone or denied: one is free to be whatever (pict.). A renewal of world-order cannot settle for this or that religion or political system of statemanagement. A new worldorder is simply to recognize the impersonal of God in the order of time. This cosmic consciousness will make people independent and free from psychological instability to a great deal. The personal of interest, emotional, political, or religious, will not be such a compulsory burden with the opposition of a neatly organized concept of time keeping the soul to its natural ground. With this liberation of all personal interest mankind is able to set a day for being open to meeting people they do not know already, thus overcoming the paranoia and fear of the unregulated. 

 

           f) Accept people if they want to join you.

A neurotic person, is not so sure of himself nor of the society he partakes in. In fact his basic emotion is shame and his basic response that of rejection. The neurotic just want to get rid, always feeling themselves rejected and abandoned. Neurotic society runs on the ego-system of the refutation by its not-paradigm. The only model of thought is to say no. Finding no real stable concept of order, nor within themselves nor in the onesided political and religious notions, one always quarrels about everything not having the same definitions speaking the same language. To the soul as a construct of Time (God) there are many definitions securing some kind of personal 'essence', being quickly mystified and dealt with magically. It is not to deny the existence of magic and wonder in the proof of the Person of God. It is simply to the sane mind of not needing it that mankind must find its honor. By no means the worship of U.F.O.'s and other miracles can be the objective of the worldculture. The question is: do we tolerate others, extra-terrestial or not, to join us? Do we really have something to be proud of. As long as we are schizoid divided in our awareness of space and time and neurotically unsure about our compensatory culture, how can we ever accept the other to our own?.

The next problem for having a meaningful society is to accept the other contributing. The other, once accepted as an equal to our own can still be an object of repression: you may join me, but not determine. This is also problematic. One cannot have the duplicity of false leadership. Each has its own capacity to align the ego with the soul. It is an art about which one cannot argue in fact. No strife about taste. One can understand more or less, today better than tomorrow. But to condemn the other because he or she is different is nothing but condemning oneself. To recognize the same interest of soul in the culture of the other man is the mission of society. This is the actual love of nature: all may be and are free to contribute as they like. This turns the old philosophy of becoming sophisticated within a school of thought into a filognosy of appreciating all the knowledge in practice.

Of course there is the eternal problem of fixed culture. To each social activity there is a contract. Anything outside of it is rejected. Fixations are the headache of mankind and amendments its quarrel. So nature commands gradual evolution whereby the old is not repressed by the revolution of something new, but wherein the old gradually assimilates the new as an expansion of the field of choice. The greater possibility offers more opportunity, more work, more awareness, more freedom, more chance and will be more sane and happy. From smoke signals, we have a telephone, from a phone a radio, and from a radio a t.v. computerized for the information-net. Thus culture is able to recall its own actions and have a soul as such. 

 

           g) Do not expect anything.

Having structure people are quickly caught in expectations thus seeing their free association ruined. Fixed to this or that literature they cannot think otherwise, fixed to this or that person the others are denied and fixed to this or that time elsewhere or later one looses the awareness of the here and now and the vitality of the free will. Fixed to the person, leadership makes the passion that perturbs the goodness of the mindful. Fixed to the thing one feels stranded in matter, and fixed to the time one suffers the choice and stiffness of a scheme. Therefore it is wise not to expect anything. From a leader one must not expect to be excused for one's activities, from artifact one must not expect to be happy and from the corset of a structure of time one must not expect the totality of God. In conclusion one may say that to be selfresponsible, in sacrifice for the things that matter, and to suffer the limits of a schedule make up the normal attitude of dealing with the inevitable of expectation.

Of course there are many tricks to break the madness of expectations. Lots of people lie and make false promises, just to satisfy the expectant. To be spontaneous in the here and now is a common cure, and to accept invitations without a promise to come is also common. Last but not least everybody learns to celebrate freedom on his own, whether the other is responding or not. When the only valid expectation is to be aligned to the soul, then all of this trouble can be tolerated and even be overcome. To be able to swallow disappointments and insults is a necessity. To endure is important. It compares to the immunesystem: one is in need of resistance. For that one is in need to be fit, properly fed to the body and the mind and free from toxic and other perturbing agents. Fostering a weakness one loses it: the devil breaks trough and ruins the discipline. No resistance, no tolerance and the adaptations cannot be maintained: one has to retreat and repent, drop out and tune in another way, gather new strength and have a better strategy; this is the way of experience. A book can say so, but not having experience, one doesn't recognize and forgets. Parents may tell the children, but if they e.g. enjoy sex liberally themselves, how to keep the children from it. It is practical example and theoretical support that runs society. From the thus holy we derive cultural propriety, step by step evolving our concepts of holiness. 

 

           h) If you want to get rid of people:
                        do not take further initiative and accept the consequences.

Forsaking initiative the law of cause and effect will command a diminishing of activity. This learns that the love you get tends to equal the love you give. Nobody loves you when you're down and out. Game over. Also one can invest a lot of energy and find nothing in return. That is like paying the bill: a certain type of love has to be returned. To get things done with, to reach aconclusion is very important. Without it desire will continue like an everlasting fire. The art of getting things done with implies the third type of work: charity (pict.).Working, not for the fruit, but out of love for mankind, desires are overcome and conclusions are reached. Only finishing a job will give a job done. Maintaining the desire for the fruit, the work never really gets done. One may pray for an eternity, but without a conclusion to the sin the world won't be a better place. So relationships change: people disappear and other people come in view. The association changes, just as the quality of the work. Progressing the quality will increase. Tired of the old ways, refreshed by the new approach, initiative for the lesser quality is lost. Only respectingthe dynamic will give progress. Attached and fixed to the old ways (and people) quality is lost. Going for more of the same, quantity won't solve the problem. Only with people equal in the interest of progress one can continue.

The consequence of leaving people behind is that one has to make a school. There can not be theft, one has to leave a trace: this is the way to progress. Others may follow that way. Without this the world would constantly collapse when leaders die or withdraw. The leaders built up the system that works like a school they can graduate from themselves. 

 

           i) Try to avoid buying and selling, lending and borrowing.

To buy and sell will subject everyone to the laws of money. While God can be money, money on itself is not God. Like so many truth's irreversible this must be remembered. Corrupt one can be on any level of material life. One can be a good pauper and a bad one, a good millionaire and a bad one. Money doesn't discriminate between people. One cannot judge a man by his bankaccount. The higher principle of discrimination is to give without expecting return and to receive with nothing but gratitude. Practically this means that one should love to pay taxes and make a happy, grateful society and a meaningful government at the one hand and to be happy just to receive some basic adaptation reward for social security at the other hand. If both rich and poor can be happy, then society can be considered a game people always can enjoy to play. As long as the rules of the game are clear, the game can be called fair play. This is to be the condition for fair justice: clarity of rules and equal chances on a basis of social security. The opposite is duplicity and social fear with everyone insecure being a thief depending the way you look at it. Finding money an institute of distrust one can set the ideal for free provision of goods and general gratitude in respect of the system providing. This means that desires would be under control and all work would be properly done. This also means that everyone would know his function with identity being a given reality. Progress would then be defined as natural expansion in quality more than in quantity.

It is a difficult point for a culture depending on artifact not to go for lending and borrowing. Not promoting the acquisition but sharing of goods one depends on borrowing from a library or other type of storage and then there will be always a shortage with an obligation to return. Information can be available in a computingsystem without further lending, borrowing, buying and selling. This is more difficult with furniture, household appliances, jewelry and clothes. An evolved society can provide for homes including the decoration and utensils but the choice will diminish because of standardization. Just like with formal clothing diversity will be lost to a certain degree. This is not bad given the freedom to participate or not. Both systems can coexist. One can have a formal system of provision interested in serving the order only, and one can have next to that an informal society of free association being liberal to any desire of the ego or alternate definition of soul. The informal will depend on money and personal possession as it is serving any desire of the self, while the formal system will not pay anything to anyone but simply provide for what it needs to maintain itself. Freedom is to have the choice to be a servant of the order or to be a servant of the freedom of desire. Nor the freedom can fight the system, nor the system can fight the freedom. Both are needed. It is like work and leisure: one defines the other, while each on itself is a form of slavery. 

 

           j) Give away without expectations of return.

To any type of social order belongs a system of provision maintained by the people for the people. Things are simply given in return of membership. As to any family or greater social system there will be a counterpart formulating freedom - e.g. social security as opposed by the vagabond - there will also be interaction between the systems. The system will tempt the free people by free provision to participate, while the free people will only condone the system if they are also free not to participate. It is the complication of the human psyche not tolerating any diminishing of alternatives. Culture longs for the freedom of nature formulated as paradise. At the other hand doesn't freedom in paradise make much sense without the permission to enjoy the culture of picking from the forbidden fruit of knowledge. God only makes sense if we are permitted to act as if we were Him. The ideal will always, by definition be unattainable, but always we want to enjoy the illusions of power thinking we have attained needing nothing more.

Some maintain peace is only given by the first, others maintain peace is only from the latter. Truth is that life is defined by the vitality of peaceful coexistence. The tendency of going at the cost of others may not obscure this. 

 

           k) Always tell where the line is.

This rule implies there must be some explicit confession to the implicit rules. If no line is drawn, people do not know their limits. Order implies rules which must, sooner or later, be confirmed. Without that confirmation no stability of selfawareness or clarity of soul will be possible. This defines the groupego as a construct of rules which will be overcome by the pressure of time that changes all form. Maintenance of the system will be guaranteed by loyalty to the eternal values of sharing, caring cleanliness and truth; of renounced compassion by the pure and celibate motive (pict.). This basic notion of discipline is the lead for all adaptations of the rules to time and circumstances. To each material affair renunciation is the lead, to each social set-up compassion is the lead, to each personal involvement, sexual or not, the clean of the celibate is the lead. This rule of thumb will clarify the further ramifications of rulemanagement and its adaptations and will give the guarantee of durability wanted. 

 

           l) Beware of accepting submission, betrayal, lies or foul play.

The command of compassion obliges the members of the order of the soul to accept all kinds of wanting people. These people are not always familiar with the rules and can develop submissive behavior to others. This must be taken care of by providing information and eventual guidance in study. Sometimes further communication necessitates educative interaction of teachers and pupils. To normal adults this is unwanted. The mature person is supposed to be able to study on his own and retrieve the discipline lost. Ill educated people, called low in intelligence must catch up by temporary regression to the juvenile state. This is a great problem. Regression is in conflict with the dictum of independence and often people continue ill-disciplined until the doctor and death make an end. The physician offers a chance for recovery in common penance for the sake of progress, but death at best offers a new body in an altered family to start from scratch with the same (cultural inherited) innate character of soul. Therefore initiation to and reeducation by another concept of order is called a second birth. This also clarifies the concept of death as not only being the destruction of the body. 'Another body' can also mean to have another order. Not only with submission one must take the greatest care not to 'kill' people pressing for another order, but also with the general state of deluded outsiders-ignorance one should be very careful. To the ego one tends to betray the other, to the material motive one tends to lie and to another set of rules death-fear will inspire to foul-play. Taking to the advantages of its free provision people sympathizing with the order will not always be sincere. They will try every possible way to prove the system a failure against their freedom and will find excuses for disloyalty. This puts the greatest demand on answering all possible questions while maintaining cautious reserve. In short the aspirant may have nothing to complain and see nothing but advantage in the expansion of his possibilities while not being completely informed about everything. The system being permissive to a life in freedom may quickly replace or pass people incapacitated in motivation or blocked in progress and always be prepared to reaccept continuing on the same line as before. No one can really judge how and why people drop out or tune in. It happens and all that seems to be important is the freedom to participate or ignore. In sum initiation to the order must be simple: one publicly confesses to the order and is then requested (by the order of society ) to identify positively (dressing up and answering to its demand for service like: 'I want, truthfully and clean, to share and care'). Success of order is thus defined by the capacity to answer to the demand for service and to be clear about its rules and outlook. The groupego thus formed is not bad as it is submitted by confession to the eternal values (pict.)of the soul. 

 

           m) In case of harassment:
                         request the authorities for the necessary actions.

Love can be a heavy burden. Relating to people there is a lot of harassment. The law tends to harass the people with forms to fill in and elections to go for if it is not an international conflict to mobilize with. Lovers harass one another until love is saying no. Preachers harass the people, programming them with a morale that follows them day and night. Parents harass the children to obey perfectly which never is a complete success. Teachers try to program the students also with some serious dubiosity for an outcome at times. Commerce is constantly trying to make you to identify with your consumption, as if those desires would continue all day and employers keep harassing employees to be perfect machines, which they are not. Life can be a complete hell of conditioning with little chance to escape from all the demons of harassment. Still this is our love: that is how society coheres. The eternal question is how to get liberated and be free from all harassment.

To be your own judge is nice, as confronted with a complete system of all kinds of conditioning it is not difficult to understand the motives of the vagabond. To be a man though implies the burden of society pressing for a choice. One cannot escape choice, nor choosing. Seeking association and help to counter the harassment people form alliances taking care of the needs. This always runs into conflict with the mature option dictating selfresponsibility. So, the real problem is that of detachment: how can I detach without losing control and independence. Some believe animal behavior is the outcome, looking at the freedom and independence of the animal state. A sane human being though knows that without truth, cleanliness, sharing and caring there can be no such thing as basic trust, loyalty, provision and love. Humanity is founded on these values knowing the animal state to be of constant fear for survival, egoism, scarcity and lust. Therefore the authority is defined as the representation of these higher values. Normally it is simply the law and order of the state providing for the maintenance of these values condemning crime, egoism, shortage and abuse. Knowing conditioning to be the crux of the harassment all that is needed for detachment in liberation is to know the final authority ruling the state itself. Knowledge comes from consciousness and consciousness comes from coexistence. Thus the authority is simply found in the peaceful and tolerant coexistence of alternatives finding its common denominator in the eternal reality of natural time nobody can change. The eternal values (pict.) are a natural byproduct of that eternity: God in the form of natural time itself confirms in its repetition of night and day the trust of a genetic program, the loyalty to natural order, the provision of things grown by nature and the love for the sake of offspring. Man is not simply the animal in this using its greater potential. There is only one shadow in this: the higher you rise, the deeper you fall. 

 

           n) Return unwanted articles, borrowed good or pay for the damage.

Material life means accumulation of goods. Most of the things we buy, some we borrow. First of all one should not be indebted: things of which one is not the owner should be returned or else for the damage there must be compensation. In fact the whole concept of ownership as stated earlier, is a great problem. Of course there must always be caretakers concerning the material interest. But to the question of ownership there is no simple answer. If I call myself the proprietor I am simply possessive: it violates the value of sharing. If I deny ownership I don't take responsibility which violates the mature option of independence. Ultimately the common denominator of order defining the authority must be called the owner delegating responsibility to caretakers. This makes the state and its system of maintaining and instigating order the authentic owner. Normally this is expressed by taxcollecting: to every accumulation there is a debt to the state to be paid to guarantee the societal order wanted for the maintenance of management. The problem of accumulation is solved by either giving the state (the people) what belongs to the people: a fair share, or to represent the order of the state and take responsibility for managing the money and goods accumulated oneself. Usually both is done: an enterprise accumulates, cares for itself on the one hand, while at the other hand returning to the people what has been taken. In other words: human order is defined by share and care.

There is also the problem of unwanted goods: they can be wasted, resold, recycled, upgraded, replaced or stored away and also be put in museums, libraries, archives and/or memorybanks for later use and study. For society constantly renewing itself this can be a great problem. In fact the state should take care, but in reality no one wants to take responsibility for the complete of cultural artifact. Things are supposed to organize their own maintenance. Thus a lot of culture is simply wasted with humanity suffering the danger to suffocate in its own waste on the one hand and having no recollection, conscience and soul at the other hand. Thus the answer seems to be: limit the drive to collect, care for the unwanted goods and waste wisely not to pollute the environment.

Confession to order obliges. 

 

           o) Speak to the mind of the other.

There is a big difference between thinking for oneself and thinking for the other. In fact the mind makes no sense thinking for oneself only as it is the laboratory of social adaptation. The spirit is called holy if this is understood and effectuated. The reality of our material motives in the spirit of selfmaintenance always pollutes the holiness of the spirit: there is always a selfish motive to be put under the restrictions of regulation. The drive that gives the goodness of the spirit is the mind directed for the sake of the soul towards others. It is not enough to sit in a corner and just meditate for the sake of the soul only. That is no soul at all since every person is socially defined. The most important part of the conscientious selfremembrance is the one remembered by others, not to speak of the Lord Himself. In fact what the person himself can remember is a heavy censored copy of the personal story. Having repressed with goodness allthe failure and experiment that led so far, the person finds peace consoled with the idea of accordance with the holy. Still he has a workload because of that past (pict.). All kinds of bad habits, unwanted conditionings, a lack of knowledge, social mis-adaptation and lacking proof of commitment make the ego squirm en pervert its vision of reality to suit the necessary consonance with the mode of goodness (pict.). It is a basic law of the psyche that all of nature confirms itself and cannot abide by a mind in conflict. Thus everyone sees himself as God, knowing very well one is not. This is as said, the common lie of life maintained by the normal unregulated of lust. The goal is to see God, the soul, the complete whole of the cosmic reality as it is. The vision of the divine (pict.) cannot be separated from the others as no denial of one's basic social nature will do. Of course one can behave like a solitary animal for the soul of paradise a long time, but sooner or later that interest is in need of social confirmation in want for the human potential. Behave like a happy animal of paradise one can, but deny the most precious gift, the body to 'the image of God' nobody can.

Thus the essential nature of the mind is to live in service of the soul and God in the first place, just to discover that the concept of soul and God has no meaning in denial of one's own physical reality. The instrument of love cannot be denied in the realization of the reality of love. The body cannot be denied its function: it works of its own governed by instinct of survival embedded in its original nature: society. Thinking for others can give the illusion of selfdenial not to be important oneself, but order can be trusted. Goodness rules the other souls too and they have to think about you as if you were the best man himself. As everyone knows: life is give and take. 

 

           p) Be interested.

Directly following the previous insight of the social nature of the soul is the insight that going for the others cannot be without being interested in the others. Maybe thinking for the others is obscured by the want for results: I want food, money, sex, recognition etc. But no sane mind will forget to watch the road one is driving. No sane person will forget to speak the language of the people one is wanting from. It is not to deny the material motive, it is to subdue the motive to the simple interest one has to take in others going with a mind thinking for others. Only thus one can recover the complete insight needed to find the reality of the soul and be happy with the God that took the form of Time. This is not a futile argument, since many people fear Time as the great murderer of all that is living. Time grinds everybody to pieces just seeing a linear flow from the past to the future. But time is not just linear: it is also parallel: time makes a counterpoint of happy harmony of all kinds of integrities working their incredible sciences in the love of the great fugue of the cosmos. Realizing there are many going the same way one isunited, recognizing the difference one realizes the personal unique and the games of living. Seeing the great structure of harmony one is relieved from the fear of chaos. Seeing others remember too, having a conscience of time, one is freed from the fear of being forgotten. This is all the reality of time; time is not just the clock ticking (pict.). 

 

           q) Help.

One insight follows the other: knowing the mind to be inseparable from the others, knowing one cannot escape from being interested in the others, one also realizes that to help each other is the only way to have reality as it wants to be. To deny the natural ability to help, the aptitude will give rise to deathfear. If you do not use your hands to help you will fear to loose them as you know very well that everything neglected will dwindle. Just serving your own purpose might, as said, obscure, but not refute the factual motive towards the others. Its is essential fear for liberation and enlightenment that will keep the ego in the motives of the obscure. But no man can live in darkness alone: one is pressed to the reality of light, love and mankind. Forsaking the motives of the obscure defines enlightenment as the reality of regulated love. The fear comes from the identification with the body: one cannot escape from it for a lifetime and sooner or later the consequence of selfrealisation has to be taken. The more one meditates on the reality of the soul, the less it makes sense to deny the function of the body. Liberation is then found in servitude for the sake of the soul: as it is everybody's interest, as it pertains to eternal values (pict.), the inscrutable Lord, the all powerful omnipresent God, the complete whole of the cosmic and the total of past and future in one (pict.), one will stop worrying about that little bit of matter making up the temporal body that always must suffer birth, disease, old age and death. Being fixed on that is the anxiety-complex called neurosis: from matter one can never be sure, but from accepting Time as the form of God to reconcile with one finds enlightenment and liberation. In the end everybody has the same conclusion: he body changes, but not the witnessing of the soul. That sameness takes away all fear of life, enlightenment and liberation. Everybody thus learns to serve the spirit and will stop running away from the internal voice of God. 

 

           r) Guide and direct if given the authority.

One must take responsibility for helping and thus guide and direct if given the permission. Of course unwanted help is an offense against the mature option: the only sanity is the selfresponsible; all kids are a bit crazy more or less, just as all men are a bit crazy realizing the existence of a supreme being called the Lord. From this one could say all serious effort to be sane is heretic: only denying the Lord His Person, one can be mature and self-responsible. But that is a confusion from the outside. As said earlier, another general law of the psyche is that independence can only be on positive identification with the 'father', the ideal self or outside authority in general. All kids play daddy with little toy-cars, all little girls play mommy with dolls: that is how the way maturity works, and no one will deny it, although it always seems to run into the pit of 'primal sin' or dissatisfied overlording material nature.

The monkey learned to copy behavior: it is our misery, it is our love. It is also the positive identification with the less wanted authority of the animal propensity that gives trouble and obscures the pure of human intelligence needed to be a proper guide for others. We not only want to be like the Lord, we also want to be dogs and cats, vultures and sharks, rabbits and fleas. Men shave their beards fearing to look like a lion and will rather fight than cry fearing to become like a mooing cow. Woman paint their faces and perfume their bodies fearing to resemble a pig and give a more natural smell. That is mankind: we do not just suffer the likeness with the Lord, but also our propensities with the animal kingdom. Thus guiding and directing will always suffer these impurities and only a conscious confession against posing as the Superperson or being anxious about the animal nature will keep us from the madhouse of war and schizofrenia. 

 

           s) Respect and appreciate.

War and schizofrenia, fighting against others and against oneself instead of fighting with one another and with oneself against the delusions of the material affair, are the result of losing respect and appreciation. In the death-fearing denial of our essential nature of being social, interesting and helpful, we lose respect, get frustrated and angry seeing (the interest of) 'THE SUPREME' denied, and thus fail to appreciate life at large and the present world in particular (pict.). It is in the formation of ego that this down-fall takes place. Inevitably one has to adapt to the demands of the physical body and its greater social context. This adaptation takes the form of ego, religiously called primal sin, but commonly known as egoism, or blind selfinterest. The game becomes a war, once one is identified with the material result. One may not betray the Lord, but one cannot escape betraying oneself, going for the money, the recognition or simply the material artifact of one's service. A way out of this would be to skip all names from all the paintings, books, goods and religious exercise. To whom could we take it down then, just proposing collective responsibility. But the reality of selfinterest makes this impossible. Names are needed for quick reference like a password or entrycode, making it the only escape to refer to the divinity of the impersonal God who, or better which is the only reality that can bear the full load of appreciation and respect. No name, religion, Lord or demigod, devotee or sinner, mortal, holy person or whatever artist will do. They are all subject to change with the greatest problem being the conditioning to one fixation that will never endure and satisfy in the flux of time. Only the realization of the reality of objective change as not being a horror of destruction, but a feast of differentiation and renewal will give the stability and order the soul needs to find itself back (from time to time <pict.>). 

 

           t) Avoid talking religion and politics with friends.

To the interest of the soul and material body people conspire in alliances in the field of political and religious reality. For the sake of the ego on the other hand the complete of natural science works alliances of friendship and complexes of denial making more headaches and bewilderment than there were before the endeavor. It is, with friends in the first place of importance not to confess to any other alliance than the domestic science of this or that friendship. One will gossip to the ego of the alliance about everything and everyone anyhow, but to keep together, the infection of politics and religion must be kept away. Religion is a business- agreement of education, just as politics form a business agreement of material management. Friends should not teach each other a lesson, because that is defined as a quarrel or fight. Nor should one conspire for a material outcome for that politic is called crime or subversion without formal confirmation. One must not endeavor to change reality by making religion or imposing a political motive if one wants to stay friends.

What friends talk about is the more or less domestic of science. This will bring them ego and games of intelligence in confrontation with which they can waste their soul for sake of fun. Materially it can never be more than art that is discussed as art is the science of alienation. Too much of it will drive all the friends away as it is all ego. Less to the artful and more to the bourgeois soul of the domestic science will give lasting friendship. Of course the bourgeois will give no lasting peace and happiness. One either dies more or less resisting to the pressure of one's offspring or one will suffer the wasting of one's culture and intelligence clinging to the result until death will wipe that ego out of the soul. The enduring bourgeois is not so creative apart from acquiring and possessing, so that at best they make nice collections for museums protecting the alienation of the arts of sympathy. Ultimately the conclusion will be: above friendship there is only the principle of full surrender to the commandment of emancipated independence in selfrealized service to the God and soul of Time. 

 

           u) Never forget your family.

Going for the soul one can deny the complete of one's family. This can lead for a while, just to discover that one family is exchanged for another, not having solved the problem of expectations, social control and personal pressure. Seeing the family as inevitable one has to abide by its laws: do not deny your love and nobility, it obliges. Ultimately the whole of mankind is your family and to deny your obligation of nobility is to deny yourself your own life. One has to carry the load of one's own choice, the alternative being the escape in the animal condition which will always give fear and loss of control. The proper strategy is not to deny this family for that one, but to lessen the workload. By conditioning to the material, being unregulated and governed by the mad of unstable psychology, one is caught in compensations and enduring weaknesses like jealousy, anger, desire possessiveness, delusion and false pride (pict.). These conditionings to the material body and their degrading effect take all the energy and intelligence to find a way out. They have an economy and resistant ego of their own. One seems to be addicted, enslaved and possessed by the demons of the weakness. The solution is found in purification of the discipline of life. The purification lessening the workload is found in the construction and order of the interest of the eternal values of basic truth, cleanliness, sharing and caring. Practically this can be achieved by checking the attachment to e.g. one's bookcase and domain for fixations on literatures, other articles and intoxicants of consonance supporting the degradation, withholding oneself from energy consuming secret relations and activities with oneself and others, stop the justification of stealing and killing by becoming more vegetarian and protective to the weak and vulnerable and to spend part of one's financial reserve to the charitable and good cause (pict.). Keeping money in reserve, not being indebted, and promoting the independent position is o.k. (pict.), but to expect God from living in the security of a vault without serving the cause of God is folly. Thus coming to one's senses the load of the energydrain and sickening viciousness of the material motive will lessen. To be taken in account is that giving in charity needs organization. To take responsibility oneself is always better than to expect others to do that for you. Thus spending in charity implies also spending time. Just giving your wallet or change the vault into a temple won't give heart to the personal necessity of well-doing. Everybody may beg in the name of God, but want for money may not obscure the fact that the most wanted is to take heart in the name of God yourself. 

 

           v) Be honest and truthful.

One must be true to one's original nature. One can be a true and honest liar: I sympathize, I deny myself in compassion, I live for you. But that is not God, that may be God but can also be the hypocrite, the liar or the coward. If God is compassion, compassion doesn't imply God. It is a fundamental error to consider an element of a category as exclusive for the category, while it can very well belong to another category too. To the concept of God we think God is all, so nothing is excluded from God and therefore compassion is God. But God is irreversible to His creation. Creation is part of God, but never God complete. The medium is not the message. Everybody knows the package is not the content. God being the content, we speak of the devil, the other category, if it is just for the package. So just for compassion is just as well the devil of materialism and egoism. So too, honest and true to the discipline, the person, the order, the ritual, the sexual, the book etc etc can just as well be of the devil. The package doesn't make the content. It is the first error to reverse the truth of God as God is always more than any derivative. Even the soul is not God, as souls can dwell in ignorance.

The concept of original nature as the essence of alignment with God must keep man awake. It means that no recipe will do but the dictum of adaptation to time and circumstances. Any order or conditioning of time will be broken. Time is the master, the soul has to follow. Time is defined as change, thus no fixation will last, nor will any physical body live for ever. The pain of evolution is bigger the more you deny. This is what honesty is all about: God can be me, but I must always suffer the reality that I cannot be God. The religion of independence is the science of selfresponsibility. No one can be accused for the pain of change: evolution makes more complexity and we must follow the time. Remembering this is what is meant with truthful. 

 

           w) Accept a game, be a good sport.

The game of the soul is called continence: who can contain the most the longest, the best, the happiest. That person who always wins is called the Lord. He is known to live in contempt of matter: we may kill Him, but he will resurrect, knowing that the remembering is not as strong as the remembered. We may respect His material form, but He will change the laws of nature in a miracle to prove Himself the master of the game. The remembered lives for ever. He who perfectly remembers is the Supreme Lord, the supersoul. Men always play the Lord-game; it is the game of selfresponsible adulthood. To his game continence is the key. The challenge is to find the essence of continence. This essence is the quality of goodness. He who gets angry is the loser. Many think the continence of seed is the essence as sublimation of the drive is the essence of culture. But that is the fundamental error. God may be the continence of seed, thoughts and culture, but can just as well be the giving of seed, thought and culture. Goodness is the essence and not a biological mechanism of cultured celibacy. Others think it is the continence of power that is God, since God is power, or the continence of love that is God since God is love. But power is energy and love an act, both being temporally conditioned they cannot form the category. Continence with time ,maintenance , is called to be of the mode of goodness (pict.) and is a basic definition of God (pict.). But God we will always lose holding on to a strategy of time. Time may be eternal, but not the strategy. The strategy is ego, the goodness of change is soul and the reality of the soul is God. As the Lord holds the key of the game, we must be a good sport and be able to bear loss. I is to laugh knowing that we can always be losers: it is the definition of humor. Thus a holy man is more recognized by his wit than by his suffering. It is the Lord who doesn't laugh. That is the price of His victory. All man want to see is the Lord laughing. He will let us win too. He can be love.

Playing the game we must deny Him: He does not exist otherwise we cannot win, and if He exists we must believe He wants to lose willing to be love. For that He must be an act, while the supersoul doesn't really act but for witnessing. Therefore any belief in the Lord is founded in the conviction that He will appear as the messiah of a specific cultural game of Lordship. Once having appeared He must be denied again in order to continue the game. Some go crazy for this, some simply die for it. Most of the people play the denial without the belief that He will will manufacture one's own fantasy-god or idol to the psychological necessity of fixing the ideal (stupidity is defined as defiance of the ideal). To the Other Rules the game of Lordship is the godfearing of independence: the Lord Himself may also participate.  

 

           x) Talk over troubles.

Since time changes and rules change too, we always speak of The Other Rules. They are never exactly the rules written or the rules spoken. The element of uncertainty is essential to the freedom of will. It cannot be denied (pict.) We have to suffer the mild neurosis of not always (or mostly not) being Him or our ideal or true self. This is the eternal psychology: doubt to the uncertainty of everything to keep the maturity of personal judgment, leads to the trouble of some temporary neurosis. Clinging to the fixation the neurosis will aggravate and culminate into mental illness. The neurosis is the result of clinging or attachment to a material fix formed to escape the fear of losing form under the pressure of time. So, any fix leads to the trouble of false certainty - denying the fears of change - and neurotic uncertainty fearing the loss of the fix. This is traditionally talked over: we have a lawbook, but must amend. We have fixed taxes, but must discuss the spending to find out the fix must change. We must invest, to realize that must change at the end of the project. The only way out of the trouble of time and its fixations, fears and neurosis, is to talk about the trouble and decide upon solutions to the Lord-game. If the talking fails with a parliament or personal relationship in recess, then war is looming. Missing the command of reason, only physical action remains. As physical action must find its end, destruction and violence will be the consequence, varying from mildly disturbed contempt of Lordship to international warfare to prove one's superiority the unreasonable way. Therefore the show of discussion must go on. Political, scientific and religious to the tripolarity of the Other Rules (pict.), alternated by the opposites of rest, study and festivity, there will always be trouble in the Lord-game to which talking it over is the most peaceful and constructive way to fight the war against the illusion of not-goodness. 

 

           y) Avoid free sex, intoxicants,
                        financial speculation and the use of animals.

The fix that can never be kept perfect is the fixation to the rule defining the basic command of the eternal values of truth, compassion, cleanliness and sobriety. To avoid free sex is the principle command of cleanliness, to avoid intoxicants is the command of truthfulness, to refrain from gambling is the command of sobriety (moderation, penance) and to avoid the use of animals is the command of compassion. Everybody knows, though, that sex is ruled by spontaneity, truth by liberty, money by speculation, and compassion by sympathy with the animal. Therefore these rules can never be perfectly followed without suffering a great loss off spontaneity, liberty, playfulness and sympathy. There will always remain a difference between values, principles, reality and virtues: one presupposes a value, lives according a principle derived from it, has to compromise in reality and makes finally a virtue out of it (pict.). To cultivate these values to the extreme of subcultural perfection is called sectarism and fundamentalism. It will never be more than a school fixed to a traditionfrom which graduation is imperative to stay healthy. The only way to maintain perfectly to the values is to teach them and be the teacher. But that teaching will always have to carry the load of the immaturity reinforced by the teaching: it is the dog of wisdom biting its own tail. Real progress will have to be imposed by maturity from the outside, as from the inside of the school nothing but the necessity of the immaturity-opposition can be expected. Once the basic values are in respect of the independent position the school and its inequality becomes obsolete. 

 

           z) Accept gifts in return.

As everyone knows, life is give and take. You cannot only give and not take, nor can you only take and not give. So, departing from the necessity of giving (service) one must take too. This is more of a problem than it seems to be. To give love is far more easy than to take. That is why there is mention of Lordship. Because people cannot control the love they get, but only the love they give, there is someone we call the Supreme Lord. As 'normal mortals' we are undeserving: with the love we get we tend to abuse; be selfish, wage wars, spoil the planet, corrupt and make money instead of love (making both money and love is a definition of prostitution). Thus accepting something, a gift, or a form of service is a problem. The continuation of a relationship depends on both parties accepting. If e.g. a political party does not accept the contribution of a member that membership becomes meaningless. If she has to accept a golden ring for marriage, he will have to accept too. If I want to contribute, I must accept others to contribute too. If the Supreme Lord would not accept offerings, His existence would end. Likewise normal men in society must learn to accept each other's contributions. It is because we refuse another contribution that our own contribution is refused.

There is one gift that has to be refused though. The gift that refuses us to give something back must be refused. All a little baby can do is make a turd in return for his food. And the small one is even proud of it until it realizes it shouldn't stink that much. Then it makes a drawing etc. etc. A woman that may not give her love will sometimes refuse to eat: she becomes anorexic or a drug addict. A man that may not give his thing can develop a mental disease that can destroy the whole world: a dictator can be a frustrated artist (pict.). For the purpose of accepting contributions society has libraries and museums and the like. All that is the problem is free access for all so that all may contribute to all. This is where the profitmotive drops and love without expectations of return can develop. For lending and borrowing being a problem, since we have to get rid of the expectations of return, we need a dispensable gift that does not destroy the gift itself. This is realized by digitalization. You get a book and waste a book digitally obtained without any expectations of return. That is virtual giving: one is liberated to contribute without any other expectation of return but a basic concession of commitment to the medium.

Real giving is more difficult: it is not just the thing, but also the person and his physical presence that must be accepted. The twentiest century is characterized by a crisis of unemployment: mankind doesn't know how to serve with hardly any service really needed by automation. The solution is to drop the fruitive action as a criterion for service. One must not offer so much a product as a service to the necessary order. Peace is the highest product as war will destroy the basic interest of all. Answer to the problem of unemployment is to invite, but not oblige, all the people for service in the profession of peacekeeping demanding nothing but the ability to read and write (primary education). The justification is that keeping (a righteous) peace is more productive than motivating to break it. One could call that new profession securityagent as security is the prime motive for maintaining basic societal interest. Security is attained socially by means of social control. Just material security is attained by guarding property in formalized consent, while social security is attained by guarding law and order. Thus a securityagent is a professional with a status between police (the law-enforcer) and the normal citizen (the subject of statelaw). He is the one calling for the (social)law, but not the one enforcing. He can be registered electronically (e.g. by the use of a creditcard) as socially present (away from his private address) by means of contract for a certain period of time by his free will and can be called for as a witness in case of crime passively or call himself for law-enforcement actively by means of (a silent) alarm (just like any other citizen). He can be protected by the legal status of state-official so that he may not be insulted. For optimum freedom the minimum of twenty hours/month at a zero-salary of 10% above regular social security can be settled (10% being the amount of money spent on being present elsewhere to be free with the profitmotive: socialization-subsidy). And that is all of the security-jobdescription needed. The rest is settled by recognition of his (free)dress of commitment to the underlying order of status and professional orientation. He can be single, married, withdrawn or detached as well as intellectually oriented, oriented as state-official, as commercial reinforcer, or as labor-supporter. That defines social control and liberation of the socially secure for a formal identity. Thus the institute of social security may engage in active service for the sake of social control and normal professional recognition while still permitting people to be passive and more free on the old and problematic lower level of unemployment-adaptation-reward and recognition. Not everyone wearing the dress of formal liberation belongs to the active part of the institute of social security or greater society identifying with the system.

In summary: giving may not imply the repression of service for the sake of social security, identity, control and formal liberation. This sanity of human relations can all be on the basis of respecting the basic values of clean and truthful sharing and caring. If the return of social control in service of these values is refused, the whole security and continuance of social order is in jeopardy as people must not (but may) be motivated for other means of identifying and cohering maybe less conscientious and peaceful.