Zarathustra says that actions may be divided into three kinds: deed, speak, and thought.
One may not do wrong, but one may speak wrongly and the wrong is done just the same. How many people excuse themselves by saying, “I only said it, but I didn’t do it!” A person can even excuse himself by saying “I did not say it, I only thought it.”
Akasha means capacity. It is pictures by them as a dome; and whatever is spoken in it has its echo. Therefore, no one can do, say, or think for one moment. This moment will become non-existent. It is recorded, and that record is creative. It is only what one does, says, or thinks that is recorded in memory or in the atmosphere, but that record also creates every moment, so that every line and letter of it becomes the seed or germ that produces a similar effect.
Every man is a sculpture of his own image. Every man is a creator of his own conditions, favourable or unfavourable. The difficulty is that man never has the patience to wait till he sees the results. The result takes time to manifest, and before that he may meet contrary effects
Life is so intoxicating that it gives man no time to think that the result of one’s deed is perhaps waiting; that what happened today may be the result of something else further back.
5 Laws of action to consider
The law of community: this law is made for the comfort and convenience of the members of that community
The law of the state: the law by which different classes of people and different communities are governed as a whole
Law of the church: law that comes from tradition. Law concerned with their faith, belief that is sacred to them. This law builds a conscience!
Law bought by prophets from time to time: it comes as a hidden law, one action is the condition of human at that specific time, requested in the heart of the prophet and the other is the light of God, shining from above to make that condition oso fear that a solution can be found for it. It is this solution which can be called the divine law given by the prophet.
There is one law which leads man towards the unlimited and this law can never be taught and can never be explained. This law is rooted in the heart of man, and there is no person, however unjust and wicked he may seem, who has not got this faculty in his innermost being. It is the faculty of discerning between right and wrong.
What determines that something should be considered right or wrong?
- The motive behind the action
- The rest of the action
- The time of the action
- The place of the action.
Wrong action but with the right motive may be right, and the right action with the wrong motive bay be wrong. We are always ready to judge an action, and we hardly think of th emotive.
This is why we really accuse a person for his wrong, and excuse ourselves readily for our wrong, because we know our motive best. Perhaps we would excuse another person as we excuse ourselves if we tried.
To know the motive behind his action to, a thought, a word, or an action at a wrong place turns into a wrong one, even if it was right in itself.
A thought or word or action at a wrong time may be wrong although it may seem right.
Hindu poet once says, “There is no use in feeling bad about the wrong deed of another person. We should content ourselves with the thought that we could not do better”.
To look at everything, trying to see what is behind it, to see it in its right light, requires divine illumination, a spiritual outlook on life. And this outlook is attained by the increase of compassion.
The more compassion one has in one’s heart, the more the world will begin to look different.
Things depend very much upon our interpretation, as there is no seal on any action, word, or thought which determines it to be wright or wrong.
To Jesus, it was natural that the one who was the lover of mankind could not see any faults; the only thing he could see was forgiveness.
A simple or stupid person is always ready to see the wrong in another and ready to form an opinion and to judge.
A wise person expresses his option of others quite differently, always trying to tolerate and always trying to forgive still more.
The Sufis of Persia have classified the evolution of personality in five different grades
1) The person who errors at every step in his life and who finds faults with others at every moment in his life.
The one who finds faults with another is very often the one who has the most faults in himself. The right person finds faults with himself, the wrong person finds faults with himself last. Only after having found faul twith the world does he find fault with himself.
2) The one who begins to see wrong in himself and the right in the other.
The fault of justice cannot be awakened unless one begins to practice that justice by finding the faults in oneself.
3) The person who believes there’s little difference between right and wrong
The third person is the person who says, “what does it matter if you did wrong or if I did wrong? What is needed is to right the wrong!” He naturally develops himself and helps his fellow men also to develop.
4) The person who believes that one cannot call it good without the possibility of it becoming bad
The fourth person can never see what is called good without the possibility of its becoming bad and vice versa. The best person in the world cannot hide his faults before him and the worst person in the world will show his merit to his eyes.
5) The person who is at the end of both right and wrong
When man has risen to the fifth grade of personality, then these opposite ideas of right/wrong, good/bad seem to be like two ends of a line.
These three ways are steps towards human perfection
There are three different ways that man may take in order to progress towards human perfection.
1) Law of reciprocity
This degree that one learns the meaning of justice. It is to give and take sympathy. The idea of this law is that you may not take from me more than you could give me. you love me, I can love you, you hate me, I can hate you. The one who gives more than he takes is progressing towards the next grade.
2) Law of beneficence
This law means being unconcerned with how another person responds to us. What can one do for the other person? The satisfaction of the beneficent man comes from what was done, not from what the one has received. His pleasure is independent of others. He becomes the creator of his own happiness. It is the man who gives who will forget his sorrow, it is he who will forget his miseries.
3) Law of renunciation
Giving means nothing. He is not even conscious of the fact that he gives. He gives automatically. This person may be pictured as someone walking on water. Renunciation means independence. Indifference to all things, and yet not by the absence of sympathy. Renunciation is the final victory
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