Building his life far from the Truth of God and actively manifesting an egoistic interested perception of those around, man with enviable persistence continuously establishes a protective barrier, in his opinion necessary, between his heart and the heart of his neighbour.
2. And it turned out that you are more capable of showing love and tenderness to the animals, than to the ones who are endowed with an appearance similar to yours.
3. For the appearance of an animal does not evoke in your consciousness a comparison with the image of a probable rival, since not only do you not need to dispute the necessary life values between yourself and the representatives of the animal world, but even if this happens under certain circumstances, then, realising your convincing superiority in skillfulness, you understand that the outcome of the dispute will be in your favour.
4. Therefore, it is not the appearance of an animal that will bother you first, but an appearance similar to yours.
5. It is through the appearance of your neighbour, during the whole history of existing of the human society so far, that guile and violence have been relentlessly manifested in an attempt to bypass, defeat and eliminate you as an obstacle on the way to achieving the greatest imaginary values, which you yourselves dream of possessing, trying to gradually accumulate them.
6. It is through the appearance of your neighbour that there can be greedily taken from you what you have already acquired and sometimes through great efforts.
7. It is through the appearance of your neighbour that sorrow and tears can be brought to you, and your life can allegedly be made inconsolable.
8. And as these grievous misfortunes appear in seemingly immeasurable abundance, man gained in his innermost being a resistant fear for an appearance, similar to his own,
9. Despite the fact that there is some positive experience of devoted service for the good of their neighbours by some righteous toilers.
10. Great is the fear of man before his neighbours.
11. That is why, when you meet an appearance similar to your own, suspicions and mistrust arise in you before any reasonable conclusions.
12. Precisely for this reason many of you are painfully interested in awaiting my new, previously promised Coming, but certainly not in the flesh born in the present society
13. For how then can one recognise the Teacher of Truth, when so much lies and confusion is being manifested around through human flesh?
14. The impure in heart fear the examination of Truth!
15. Therefore they passionately await my new Coming, which will supposedly prove itself in an indisputable convincing manner, so that those who have become lazy in spirit do not be bother with a decisive, exciting search.
16. But even in this, those who zealously glorify God’s Name only through their lips, having become attached to their egoistic desires, diminish the glory of God by this expectation,
17. Zealously asserting things that they have no ability to understand and, out of ignorance, they have undertaken to determine what only the Will of the Heavenly Father is called upon to determine.
18. It is in the flesh similar to yours that I must manifest myself amongst you.
19. For it is only in this way that the vitally important regularities for your good could be manifested in full measure .
20. And especially now, when in your consciousness there has been established a persistent pathological attitude towards an appearance similar to yours, my coming among you in the same appearance and your knowledge of me, as you are being imbued with my spirit, will certainly help correct such an established distortion in those have worthily aspired towards the Light.
21. And of course, who else but me should know the full extent of the complexity which should inevitably manifest itself through your consciousness in relation to me.
22. For all of you, inevitably rushing to make assessments about my outwardly displayed efforts, will naturally try to discern in fact your own qualities and necessarily what you are interested to see and find in me.
23. And in the case of me your various kinds of interest will be manifested in an extremely peculiar manner.
24. These are definite regularities of the peculiarities of human psychology, which you are not able to bypass and depending on which, as well as in all your neighbours, you will necessarily see in me a certain semblance of yourselves.
25. Whenever you meet me, your image of me will always stand between you and me, through which you view my actions and efforts.
26. And when your life manifestations begin to show more and more vividly your ever increasing willingness to seek and find the Teacher of Truth, you will naturally try to imagine him on the base of those spiritual qualities, which you have acquired individually unrepeatably, precisely through your own life experience.
27. You will naturally create the image of the Teacher from those, in your opinion, most positive qualities to which you have matured in your understanding.
28. But even aspiring to assume in the essence of my manifestation something positive from your understanding, you will almost always as yet be mistaken in your speculations, since you still do not know at all what in fact is truly positive for your benefit, being created precisely by your Teacher.
29. Having created a certain number of diverse ideas about the Teacher that satisfy exactly you in terms of quality, you begin to think that you can now imagine quite correctly how the Teacher should behave, how to speak and what to do.
30. Where the more your egoistic interested perception of reality will manifest itself, the stronger will be your attachment to such kind of details of the invented image that you have built in advance.
31. For the more egoism still manifests itself, the more will be the inner fear of a probable delusion, and therefore, the more the striving to compare what is happening with certain landmarks, according to which one can supposedly accurately determine whether this is for good or for harm.
32. Although such landmarks man rushes to determine himself, based on what constitutes the characteristic qualities of his own inner world.
33. When, in such circumstances, true spiritual values prevail in the inner world of man, then there is less fear of probable delusion and there is less dependence of one’s own belief in something on the comparison of what is actually happening with the self-approved psychological attitudes.
34. These are the only conditions under which there begins in you to manifest itself a favourable basis for you to begin making the necessary efforts in the right endeavour to comprehend the truth of the essence of what is connected to the Teacher of Truth.
35. The egoistic interested perception is always characterised by a comparison of what happens actually externally with the inner concepts concerning what happens.
36. It is implied in this case a desire to insert what is being compared into some pre-established norm.
37. Where, in such circumstances, a certain negative assessment is always assumed for those parts of what is being compared, which cannot coincide with the already existing conditional norms.
38. Among the believers, those who have the most pronounced egoistic interested perception of my Being, may have a satisfactory and even enthusiastic state in regard to their Sacred Faith, as long as my actions, in their opinion, coincide with or do not contradict their own ideas of my possible manifestations.
39. But when there will be noticed inconsistencies of my manifestations with what they have independently determined for me as proper in one case or another, the in-depth presence of considerable fear for an appearance similar to yours, as the bearer of a probable rival or enemy, will inevitably clearly manifest considerable suspicion and doubt.
40. Where depending on what will man be able to give preference to, whether to the significance of comprehension of the Sacred Faith or to the significance of his doubts, the destiny line of that man’s life will develop accordingly.
41. But the Teacher does not come to manifest what you give birth to, for if what is being given birth is normal and you are already giving birth to it, then there is absolutely nothing to teach you in this case.
42. If the Teacher comes, this inevitably implies a vitally important need to change either something or everything inside you in a new, as yet unknown direction.
43. The spiritually interested perception of the Teacher of Truth should always be characterised only by a comparison of a different kind, namely, comparison of one’s own independently affirmed inner concepts about something with what the Truth determines about it.
44. That means, not an attempt to introduce the external into the internally affirmed norms, but a desire to introduce one’s own into the externally established norms of the Word of God.
45. And then on the basis of the regularity of manifestation of the desire to make a negative assessment to any parts which are not included in any norm previously accepted as true, there will no longer appear an inclination to give a negative assessment to something that is still incomprehensible in the manifestation of the Teacher,
46. But a predisposition will occur, to give the necessary correct evaluation mainly to one’s own qualities that are inconsistent with the true norm,
47. Which is already a favourable condition for applying righteous efforts to change oneself in accordance with the requirement of the Truth.
48. Your predisposition to condemn any qualities of your neighbour is based only on the inclination to compare the external with what you hold inside.
49. In this case, you do not feel the desire to change something in yourself, but you mainly feel the desire for the external itself to change the way you want it to.
50. Only the right aspiration to comprehend me and what I give you by the Will of the Great God, can allow you to change all your false life concepts, on which your true development directly depends.
51. Remember that the greater your in-depth fear of a possible contact with a potential rival or enemy, the more will your own fear stand between you and me, preventing you from seeing what is truely mine!
52. And if someone has not yet cognised the Sacred Faith in the Truth of my live Accomplishment, under such circumstances, he will be most inclined to observe in any of my outwardly expressed manifestations exactly that quality of the motives, which he is able to evaluate as negative and which he fears and is afraid of.
53. For at the basis of any external manifestations concerning any life circumstances, both significant and insignificant, there can equally be implied motives which are completely opposite in meaning.
54. Where all the history of human society’s existence confirms the real possibility of such a probability, on the basis of which all kinds of cunning and guile still continue to manifest themselves countless times.
55. But if what prevents many people from seeing me in Truth is, in fact, life-saving for them, for it does not allow them to acquire responsibility for something which is still beyond their strengths, and therefore, they should continue to bear another burden, foreseen in advance from Above,
56. Then for the one who has felt inside himself the manifestation of the Sacred Faith, such fears will necessarily prove to be pernicious.
57. The emerging of sensations of manifestation of the Sacred Faith is called-up for some time to mute supportively the in-depth fears, abundantly generated by egoism, in order that, having realised the greatness of the responsibility that falls on your shoulders, you worthily aspired to comprehend what you entirely accept in your heart,
58. From what the Sacred Faith will be increasingly filling up your being, and there will be less and less room for pernicious fears.
59. And if you comprehend what happens to you in an unworthy way and, obtaining the Sacred Faith you do not begin to apply the required efforts, then inevitably over time the supportive will be melting away and the in-depth fears will increasingly manifest themselves in terms of significance for you.
60. Moreover, I did not come to indulge your weaknesses and to strive to behave myself the way you have devised and expect for me.
61. But I Came, in order to painfully touch with my laws what you have falsely affirmed inside yourself as true, and what you especially try to preserve, sometimes even neglecting the life of those around you.
62. I came in order to lead the mature and craving ones along the most difficult life Road, where in a considerable pain all your poisons must necessarily burn away.
63. Where this Road is the only real opportunity in this decisive period of your formation, to bring you to the required victory over yourself and to resurrection to true and eternal life.
64. For to live in the flesh is not the same thing as to be alive.
65. And may the significance of your Sacred Faith for you prevail over the significance of the fears and doubts which are born in abundance by the starying egoism.
66. If you have once been able to respond with your heart to my Call, that means, it was precisely you who were predestined to take the first step in the beginning of the Great Renaissance of human race.
67. But the predestination is not a guarantee of victory, but is determined by a predisposition that must be worthily used, selflessly applying all your strengths in righteous service of God’s Testament.
68. Where everyone, who does not properly understand the imperative need to apply righteous efforts, continuing to hesitate, displaying mainly his indecisiveness or laziness, will inevitably one day lose the predisposition to fulfil what is true for the good of himself and others.
69. And one day he will be very sad to realise this loss.
70. It is one thing if a man had no possibilities at all, and it is another thing if there are at least some possibilities, but he continued to value more his weaknesses, dreaming of righteous service.
71. Those who responded with their hearts to my Call, now should already really and actively overcome their fears in fulfilment of what is true, for the given Salvation of the human race.
72. Once in antiquity I left a clue to those who are thirsty that everyone who ventures to take up the plow and turned back is not trustworthy for the Kingdom of Truth.
73. Determination for the believers is intended to strengthen your unwavering step.
74. Not on half measures, mixed with doubts and mistrust, is it possible to build the walls of the Temple of the Soul,
75. But it is precisely on determination and self-sacrifice that Love will be eternally established.
76. The Hour has Come!
77. The Time has come to finally and fully, concretely and actively modify your inner world in full conformity with the Word of God.
78. The Time has come to begin worthily the complete exit from the influence of the very strong laws of the general flow of the realm of power, which you will have to burn through painfully, passing worthily through the fiery christening.
79. And now on this righteous path, continuing to keep some degree of mistrust, the danger of which you still underestimate, and the majority of believers still cling tenaciously to it, you will inevitably in this case begin to notice, that it is difficult to overcome what is easy, and all the rest – impossible at all.
80. The degree of trust in me exclusively always determines the degree of your spiritual merging with me, due to which you have always the possibility to be nourished by the Strength of my Spirit in difficult moments along this extremely complicated path of your formation.
81. And if I am the Hand of your Heavenly Father, which you were called to find and acquire forever, trustingly placing your hands in It, then, maintaining any mistrust, you can easily get into the inevitability, when the significance of the pain of scorched egoism for you will exceed the significance of your Sacred Faith.
82. And then your hand can slip away and your voice may be lost in the night again.
83. The Sacred Faith can normally be manifested only in a complete trust, worthily comprehending which makes possible the righteous ability of renouncing the false values in the name of the true ones,
84. The false values, which you ignorantly considered the basis for forming ostensibly the true qualities of your personality.
85. For which reason you became tightly attached to them and cherish them the way you are called to cherish life.
86. But the fact that you are still able to present many things as good for yourself, in fact conceals a sure death, and sometimes what you tend to consider negative, often happens to be life-saving precisely for you.
87. Do you not often encounter exactly this in the circumstances of upbringing your little children who, often displaying their caprices due to a lack of understanding of their weakness, make a peculiar assessment of the efforts of their loving parents.
88. And if the children anyway have the right at times, not without reason, to distrust their parents, realising their natural ability to make mistakes, then distrust in the comprehension of the Sacred Faith must not be allowed at all.
89. Almost everything that you have accumulated by these days which are significant and decisive for your whole life and your whole history, in fact constitutes in your life a tragedy of various degree.
90. And the more you value everything you have accumulated, showing a significant attachment to false and imaginary values, the less you have the ability to see me truly, and therefore it will be impossible for you to follow in my footsteps.
91. As it is impossible to comprehend the beauty of the sunrise and the sunset, while staring intently at your shadow, cast by your own flesh.
92. For the Sun and your shadow are always in opposite directions from you.
93. Having a great attachment to what has been accumulated, a considerable part of which is false, you will inevitably have the same attachment to the image of me, which has being woven by you, naturally, from what has been accumulated by you and the qualities that you have personally acquired.
94. Such an image, created by you from details of your ideas about me, depending on the degree of your attachment to it, will accordingly hinder your comprehension of the reality which I reveal.
95. For this reason, it will be difficult for you to truly see me, and you will be more inclined to follow the image that you have created about me, but not to follow in my footsteps, actually manifested by me in real life.
96. Therefore, be attentive and vigilant from now on, especially to how you assess and comprehend what is really taking place.
97. Everything you have accumulated forces you to perform series of life manifestations and have a characteristic perception of the ongoing reality in such a way that inevitably your life becomes overflowing, first of all, with painful, sad experiences,
98. Forcing you to remain in a certain tension of contstant expectation of some probable dangers, which, given the character of the existing life arrangement of the whole human society, will exist as an obligatory necessity.
99. The struggle against such an existing severe necessity, without changing fundamentally the characteristic basis of the existing living conditions of all human society, cannot achieve victory.
100. And that means that expecting deliverance from all sorts of misfortunes under such circumstances is completely pointless.
101. To everything negative you, naturally, try to adapt yourself, occasionally organising something relaxing and amusing for you.
102. But the wrong attitude and understanding of amusement also inevitably leads, in its turn, to further painful experiences.
103. Through the acquisition of all sorts of false concepts about the life manifestations of your being, expressed in the formation and accumulation of various false ego-psychological attitudes, you, without wanting it, depending on the naturally developing definite regularities of your psychology, have formed with your characteristic co-existence a peculiar world of sufferings,
104. The fruit of the existence of which was inevitably the false understanding that life on Earth is supposedly always unavoidably connected to sin and suffering.
105. And this, naturally, should give rise to the expectation and hopes that one day this life on Earth will be irrevocably abandoned, as a long-awaited deliverance from the endless painful sufferings.
106. Which, in its turn, became the basis for the emerging of numerous false religious-philosophical interpretations of the true value of man and the predetermination of his appearance in the Universe.
107. The world of sin and sufferings cannot exist by itself and is being created exclusively, first of all, in the consciousness of man himself on the basis of the bright manifestation of his own primitive egoistic interest.
108. My Coming to you for your Salvation can still be compared exactly to a descent into a world of sufferings and sorrow.
109. Where I will now endeavour to provide you with everything that is true to the greatest extent possible and will begin to bring out of your, created by you, world of sorrow those who have already matured in their longing to pass worthily through the necessary-for-this type of testing boundaries.
110. I do not need to lead you out of some harsh and gloomy abyss in the bowels of the Earth, where you have supposedly found yourselves by some coincidence of circumstances and remain there to this day,
111. But to lead you out of the gloomy pathogenic illusion that you constantly affirm in your own consciousness.
112. And the world of Mother Earth’s Nature that surrounds you is wonderful and beautiful, and it contains everything favourable for you.
113. The peculiarly displayed egoistic interest is the basis for the manifestation of your belief in the trueness of the illusions of specific qualities, which during the whole history of your existence have been uniformly formed and affirmed by you in your consciousness with the help of all kinds of egoistic psychological conditionalities.
114. Your belief in the trueness of the existing characteristic qualities of the peculiar illusion keeps you constantly in total dependence on these qualities and forces you to obediently perceive the ongoing reality and undertake a series of externally expressed life efforts in such a way, that the fruits inevitably revealed by these efforts of yours will necessarily bring you painful experiences and sorrow.
115. And if we consider the necessity of leaving the existing condition of the inner world of man with a transition to the state of a truly spiritually flourishing man, then there will be necessarily required, first of all, conscious-volitional adaptation to another set of psychological attitudes of spiritual character, fully corresponding to the requirements of the Truth of development of man in the Universe.
116. Such conscious-volitional adaptation to the necessary volume of true concepts of the life phenomena, connected to the life precisely of the children of God, will naturally lead to the required modification of the inner world of those who strive to worthily comprehend what is created by the Word of God.
117. But it is possible to worthily fulfil what has been predetermined by the Will of the Great God for your benefit only under the condition that the significance of what is affirmed by the Word of God will be necessarily perceived by you as greater than the significance of what you hold, just as the significance of the real life against the signifiicance of the illusion of it.
118. For my Essence is always the Essence of the Giver of Life, and I am not able to give you anything which can even slightly hinder your life in Truth.
119. You are to replace your world with mine, which I will be creating by the Will of the Heavenly Father for your good.
120. But as long as you falsely believe that what has become established inside you is what supposedly constitutes the true life, you will inevitably perceive what I have opposed as an illusion and, naturally, you will not be able to properly adapt to the conditions of my world.
121. For you will not be able to fully abandon what is yours in the name of mine, continuing to cling tenaciously to the false and dark things of your past.
122. Precisely because of this you cannot truly see me, and to comprehend me while following me you will not be able,
123. For you will continue to stray in relation to me through your various speculations about me and judgements of what is mine, as each of you pleases.
124. And only when you show willingness to perceive what is mine as true life, maturing to the point of understanding of the illusive nature of your human wisdom, will you acquire the real opportunity to replace your world with the true one and abandon the world of sufferings and sorrow once and for all.
125. Remember, that depending on the predominance of certain qualities in the inner world, people have either the most overflowing aspiration not to miss the right Hour of meeting with the Truth, or, above all, the fear that they will not recognise the enemy in time.
126. These concerns constitute the basis of two kinds of heterogeneous pursuits, where some seek the Light, and others, despite their sometimes loud slogans about the sublime, actually seek the darkness.
127. In the conditions of global egoism, which is the essence of the living arrangement of the whole human society on Mother-Earth, where man in his depths constantly manifests the perception of his neighbour as a potential rival, and therefore as a conditional enemy, in man’s psyche, primarily, predominates the fear of the second mentioned characteristic feature.
128. The tendency to identify enemies is possible solely on the basis of an internal fear of the probability of their occurrence.
129. And then the external manifestations of such a fearful person are characterised by increased secrecy, suspiciousness and tendency to trust, above all, only negative information about someone.
130. The one who fears in this way has a serious psychological complexity, that significantly prevents him from seeing in time what is coming from the Great God.
131. To recognise the Salvation that has Come with the help of what you hold will be very difficult for many of you now, for there is a great deficiency of positive things in the sensual world of man.
132. And there is no sense to frighten each other with the supposedly probable coming of some powerful servant of the darkness, for you have never got out of the realm of the darkness so far, obediently fulfilling its laws all the time.
133. The interest to find the negative in everything which is actually little-known and even unknown, constitutes the essence of dangerous blindness and great probability of easily passing by the Salvation that has really come.
134. For what else but the Truth itself remains still little-known to man, and in many respects unknown.
135. While, throughout its history, the wandering human race has shown the full extent of its sophistication so far only in impure manifestations.
136. The one who is primarily concerned with the fear of the probable appearance of the enemy – which is exclusively always connected with waiting for him, and therefore above all with the search for him – is not inclined to gather flowers, but is more eager to gather stones.
137. For in stones he sees the means for his own defence.
138. And the hands of the one who is more concerned with the search for the Truth, always strive for wonderful flowers. And his face is mainly lighted up with a smile.
139. For great is the thirst for meeting with flowers, with one’s whole heart and life what has been reverently Expected.
140. Therefore, look more often and more closely at what is in your hands.
141. What your hands are full of, that is what determines the nature of your searches and expectations.
142. And I have not come in order to lead you to the past that you know very well,
143. But to a place where you have never been.
144. A place, where alone you are destined to be forever!