Mass Confusion About Karma And What It Is

[moyal]

Are there really Lords of Karma?

...
6 The Philosophers’ Stone by Laurency gives a more detailed account of the different stages
of development.

7 The number of individuals counted among our planet’s mankind, causalized here or
transferred hither, amounts to some 60 thousand million. They are in the physical, emotional,
mental, and causal worlds of our planet, most of them asleep in their causal envelopes – since
they have no possibility of causal consciousness – pending a new incarnation.

8 The passing of these monads from the animal to the human kingdom occurred in five
different epochs, the last one some 18 million years ago, the individuals of the four earlier
epochs being transferred later from another planet. The causal envelopes of men thus are of
widely different ages, which fact explains the different stages of development. Those who
have reached the highest stage have some 150,000 incarnations behind them, those at the
lowest some 30,000. In this connection one ought to consider the fact that the capacity of
consciousness is doubled in each higher molecular kind, so that the numbers of incarnations
cannot themselves be compared in this respect.

9 The Western declaration that “god created all men equal” thus is as great an error as the
fiction of the Indian philosophers that “all are gods”. God cannot create a single monad, only
give the monads the opportunity of being introduced into cosmic manifestation. Certainly,
some time all monads will attain the highest divine stage, but before that they will have to be
involved down to the physical world, and after that to mount the seemingly endless
graduation of developmental levels from the mineral kingdom to the highest divine kingdom.

10 It should be obvious from the above that men’s moral judgements of each other are the
criticisms of ignorance and the unjustified verdicts of hatred. Men are neither good nor evil.
They are on a certain level of development and know no better. To this must be added the
effects of the law of destiny and the law of reaping. To understand this it is also important to
know that during times of upheaval, the clans at the highest stages do not incarnate to any
great extent. Of those incarnated at present, more than 85 per cent are at the lowest two
stages. Most of the remaining 15 per cent are of the unobtrusive, quiet kind of people. Unless
they have been given special tasks, they incarnate chiefly in those countries where they have
the best prospects of finding others on the same level. Those at the stage of humanity who
have not had the opportunity to study esoterics feel themselves outsiders, not understanding
why, and put the blame for this upon themselves. This is, regrettable, the rule. They were once
initiates and thereafter have remained seekers after the “lost word of the master” (esoterics).
They have the knowledge as an instinct, not knowing its cause, and thus they are uncertain.

11 In the physical world man is an organism with an etheric envelope. He has two kinds of
physical consciousness. The sense perceptions of the organism allow him to apprehend
objectively the material forms in the lowest three molecular kinds. The vibrations in the
molecular kinds of the etheric envelope are still apprehended only subjectively by most
people. Visible realities are the only ones man knows of and they are for him the only real
ones. He takes his feelings and thoughts to be just subjective apprehensions, having no idea of
the fact that they correspond to vibrations in the molecular kinds of higher worlds. He knows
nothing of his higher envelopes, being quite unaware of the fact that when he experiences
feelings it is his attention (the monad) moving to his emotional envelope, and when he is
thinking it is the monad moving to his mental envelope. He does not know that he is a monad
in a causal envelope.

12 The individual at the stage of barbarism as a physical self only, without emotional and
mental consciousness worth mentioning, belongs to the very lowest levels of the stage of
barbarism. Immediately after causalization he is little more than an animal, often not even that
intelligent. His life in the emotional world between incarnations is of very short duration. He
soon lapses into dreamless sleep in his causal envelope, being incapable of employing the
consciousness of his mental envelope. On the higher levels of the stage of barbarism, his
mental consciousness is activated to the extent that he is able to draw simple conclusions.

13 As an emotional self (at the stages of civilization and culture), the individual is in his
thought and action determined by emotional motives. The emotional stage is the most difficult
stage of development. At this stage man must by himself acquire consciousness in all six
molecular kinds of his emotional envelope and in the lowest two molecular kinds of his
mental envelope. To the emotional stage belongs almost everything that man today regards as
civilization and culture.

14 The emotional stage is divided into the two stages of civilization and culture, each of
which presents a great number of levels.

15 The emotional consciousness of the civilizational individual seldom extends beyond the
lower three or four molecular kinds, his mental consciousness seldom beyond the lowest two.
With this modest intellectual capacity he intellectualizes his desires into such feelings as
normally exist in the lower regions of the emotional world. Generally, they are of the
repulsive kind.

16 At the stage of culture the three higher molecular kinds of the emotional envelope are
activated. The pertaining vibrations in the emotional world are mainly attractive. Having once
attained these regions, the individual can gradually free himself from the tendency, since long
acquired, to a repulsive attitude to the surrounding world and to himself. His feelings become
more and more ennobled on each higher level and supersede his previous receptivity to the
countless expressions of hatred of the repulsive vibrations. For everything that is not love is
hatred.

17 On the highest cultural levels, the individual becomes a mystic. In the domains of
emotional consciousness that he has now reached, he no longer has any use for his
intellectuality as acquired up to now. Frequently in states of ecstasy he experiences the unity
of life past all understanding. His imagination, which develops powerfully, makes him lose
himself in seeming infinitude. His emotional development is terminated and crowned by an
incarnation as a saint. In subsequent incarnations he strives to become a mental self.

18 The mental stage is divided into the stages of humanity and ideality (or the causal stage).
The humanist activates consciousness in the lower four mental molecular kinds, the idealist in
all six. The humanist is a mental self, the idealist a causal self.

19 The most distinctive trait of the humanist is his striving after common sense, a
prerequisite of the acquisition of causal intuition. He can no longer, like the mystic, lose
himself in the ineffable, but demands above all clarity in everything and facts for everything.
His indomitable will to comprehend reality and understand life, despite everything, compels
him always to seek further. The ever longer periods spent in the mental world between
incarnations, during which time he can work up his ideas undisturbed, re-act upon this
endeavour of his. He becomes more and more receptive to the inspirations of his elder
brothers in the fifth natural kingdom. When he has come to the Sokratean realization that man
cannot know anything worth knowing, he is ready to receive the esoteric knowledge.

20 In the old days, he would then have been chosen to be initiated into some secret
knowledge order. Nowadays he is given the knowledge in a mental system of the fundamental
facts of existence which his reason compels him to accept as the only tenable working
hypothesis. Using the knowledge gained, it is possible for him to activate ever higher kinds of
consciousness, until, one day, the world of intuition opens up before him and he becomes able
to ascertain facts about reality and life by himself, as well as to study his previous
incarnations as a man.

21 Then he also sees how hopeless it is for man with his insufficient means to acquire this
knowledge, how almost impossible it is for most people even to grasp it. Starting from their
own petty belief system or thought system, they imagine themselves able to judge everything
by this. He sees that man’s life of consciousness, apart from ascertaining facts in the visible
physical world, consists of emotional illusions and mental fictions. He sees, too, how futile it
is to do what Platon did, to hint at the existence of a world of ideals. Now he knows that it
exists.

22 As a causal self he acquires knowledge of the laws of life and the ability to make rational
use of this knowledge with one-pointed purpose. He sees that the mistakes of ignorance as to
these laws are no crimes against the deity, that all the good and evil that man meets with are his
own work.

23 He gets into communication with those in higher kingdoms and receives from them the
further facts he needs but cannot ascertain for himself. He gradually acquires the twelve
essential qualities which make it possible for him to pass to the fifth natural kingdom. These
are enumerated in the esoteric account of the twelve labours of Herakles (Hercules), which
have been totally distorted in the exoteric legend.

24 Man’s five envelopes all have their own consciousnesses and their own tendencies. Those
of the organism are inherited from one’s parents. The qualities and abilities, etc. that the self
acquires in its emotional and mental envelopes have their correspondences in a cluster of
atoms (Sanskrit: skandhas), are preserved by the causal envelope, and used at reincarnation. It
is the task of the self to learn to master its envelopes, so that they submit to its will. This is no
easy task, since the tendencies of the envelopes are the results of habits from thousands of
incarnations. At mankind’s present stage of development, the emotional controls the physical.
Man still has to learn to control the emotional by the mental. And more than good resolutions
is needed to do that. It can take many lives once one has seen the need for it.

25 When the individual leaves his worn-out organism with its etheric envelope, he goes on
living in his emotional envelope and, when this is dissolved, in his mental envelope, and when
this too is dissolved, he waits, asleep in his causal envelope, to be reborn into the physical
world, which is incomparably the most important, since it is in this world that all human
qualities must be acquired, and it is only in this world that he has the possibility of freeing
himself from emotional illusions and mental fictions. Life between incarnations is a period of
rest in which man does not learn anything new. The sooner the self can free itself from its
envelopes of incarnation, the quicker it develops.

26 At the same time as the etheric envelope frees itself from the organism in the so-called
process of death, the emotional envelope frees itself from the etheric envelope which remains
near the organism and dissolves along with it.

27 Man’s life in the emotional world can prove completely different for different individuals,
depending on their levels of development.

28 Like the physical world, the emotional world has six successively higher regions. Most
people are nowadays objectively conscious from the beginning in the three regions that
correspond to the lower three regions of the physical world. (Mental consciousness, however,
remains subjective.) Objects in those regions are material counterparts of the material forms of
the physical world, which fact often causes the newcomer to think that he still lives in the
physical world. During this first period, the individual can also associate with his friends in the
physical world when they are asleep. Without esoteric knowledge he believes, like everybody
else, that the highest region in this new world of his is “heaven and his final destination in
eternity”.

29 The emotional envelope dissolves gradually: first its lowest molecular kind, then the
lowest but one, etc. When the lowest three have dissolved it is not possible for the individual
to contact the visible physical world. There are those who already in the process of physical
death are able to free themselves from the lower three molecular kinds of their emotional
envelope.

30 In the three higher regions of the emotional world, the existing material forms are
imaginative creations made by the individuals in those regions. For emotional matter forms
itself in accordance with the slightest hint from consciousness, the ignorant neither
understanding the cause nor being able to grasp how it happened. The individual seldom
learns anything really new while in the emotional world, and in the mental world never.

31 The life of the emotional envelope can vary as greatly as that of the organism.

32 After the dissolution of the emotional envelope, the individual in his mental envelope
leads a life of thought that is absolutely subjective, not suspecting the impossibility of
apprehending objective reality in this world. But apprehension of reality, bliss, and perfection,
omniscience and omnipotence are absolute. All his fantasies become absolute realities to him.
Everything he wishes is instantly there and all his friends, all the “great ones” of mankind, are
with him, all equally perfect.

33 The independent life of the mental envelope can vary from a minute or so (in the case of
the barbarian) to thousands of years. It all depends on how many ideas the individual has
collected during physical life and how vital they are. Platon is said to have material to work
up for ten thousand years.

34 Upon the dissolution of the mental envelope, the individual in his causal envelope sinks
into dreamless sleep that will last until the time comes for rebirth and an embryo has been
formed for him in a physical maternal body. He awakens with a desire for a new life and
forms instinctively, by means of his causal envelope, new mental and emotional envelopes,
these being the necessary communication links. It will be the task of the growing child to use
its latent qualities to develop the ability of consciousness in them.

35 There can be no conscious causal life unless the intuition of the causal ideas has been
acquired in physical existence. (It is, besides, in the physical that everything must be
acquired.) The monad’s continuity of consciousness, made possible through the memory in its
envelopes of incarnation now dissolved, has been lost. The causal envelope, however,
preserves the memory of all the human incarnations and of the experiences had, of insight and
understanding gained, of qualities and abilities acquired. Everything is there as rudiments in
new incarnations. How much, or rather, how little of it all will be actualized anew, depends on
the individual’s new opportunities of remembering anew and developing his latent qualities.

1.35 The Fifth Natural Kingdom

1 Only those individuals who have attained the highest cosmic world have absolute (one
hundred per cent) knowledge of the whole cosmos and of the three aspects (matter, motion,
and consciousness).

2 Just as men must receive knowledge of higher worlds from individuals in the fifth natural
kingdom, so the latter in their turn must receive knowledge of still higher worlds and of
existence in its entirety from individuals in the sixth natural kingdom, etc. throughout the
series of ever higher kingdoms. But all receive only the knowledge necessary for them to
understand reality, to develop further, which they cannot acquire by themselves. All
individuals in higher kingdoms are researchers in their worlds and have to acquire their own
knowledge of everything in these and learn to apply without friction the knowledge of those
laws of nature and of life which are constant in their worlds.

3 By essentializing the causal self acquires an envelope of essential (46) matter and, in so
doing, passes from the fourth to the fifth natural kingdom.

4 The fifth natural kingdom consists partly of 46-selves (essential selves) with envelopes and
consciousness in the planetary essential world, partly of 45-selves with envelopes and
consciousness in the solar systemic superessential world.

5 The consciousness of the essential envelope is that of unity. The individual knows that he
is his own self having a self-identity that can never be lost, but also a larger self together with
all the monads in the five natural kingdoms and, when he so desires, he experiences others’
consciousness as his own. “The drop-consciousness has become one with the oceanconsciousness.”
“The union with god” is the self’s acquisition of the consciousness of unity.

6 In the atoms of all the lower worlds (47–49) there are essential atoms having passive
consciousness, which can be activated by vibrations from without (god immanent). It is only
at the higher emotional stage that the individual is sufficiently developed to be able to
perceive these vibrations some time at all.

7 In the secret knowledge order of the gnosticians, the 46-consciousness was called the
“son”, or “Christos”, and the 43-consciousness the “father”, or the “great carpenter”.

8 The 46-self is omniscient in worlds 46–49. Omniscience does not mean that the individual
knows everything about everything, but that he is able, when need be, quickly to find out
anything he wants to know in his worlds, independently of space and past time.

9 Only essential consciousness can become conscious in the physical, emotional, and mental
atoms. Before it is acquired, subatomic molecular consciousness is the highest kind of
consciousness in the different worlds. After it has acquired these kinds of atomic
consciousness, the monad can identify itself with the total consciousness of these worlds and
their unadulterated memories of past time.

10 As an essential self, the individual has to acquire by himself through his own research
complete knowledge of everything of importance in the worlds of man (47–49).

11 Essential monads form a collective being of their own having a common total
consciousness.

12 The essential self does not need to incarnate further, since he has no more to learn in the
kingdom of man. He often does incarnate, however, in order by all means and by personal
contact to help those preparing for their entrance into the higher kingdom. All the thanks he
may reckon on are to be misunderstood, abused, and persecuted, especially by those who,
with their habitually conceited overestimation of themselves, consider themselves ready, but
fail in the tests which they unwittingly undergo.

13 When mankind has come to see its almost total ignorance of life and its inability to solve
the problems and to guide development, even 45-selves and still higher avatars will be
prepared to incarnate, provided their help is called for by an appreciable percentage of
mankind. To do so before that would be a meaningless sacrifice.

14 The essential self’s task as regards himself is not only to relearn in all respects, but also
gradually to acquire consciousness in the six molecular kinds of its envelope, in this replacing
the lower with the higher, until the envelope consists exclusively of essential atomic matter.
When this has been achieved, the individual begins a corresponding process of activation and
consciousness in the 45-world in order to become a 45-self.

15 The superessential self is constantly experiencing anew that lower worlds’ light is higher
worlds’ darkness, not only literally, but also symbolically. As regards consciousness, a 45-self
is to a man as a man is to a plant.

16 In some esoteric books, essentiality is called “love and wisdom”, and superessentiality
“will”. Such terms are misleading, to say the least of it. The inability to find new terms is
remarkable considering that the least technical novelty can have one of its own.

17 To use the word “love” of essentiality and at the same time to say that man does not know
what love is, affords no clarity. But the confusion of ideas is so much greater, so that people at
once are ready to aver that man is incapable of love. Human love is attraction (physical,
emotional, and mental). Regrettably, it can turn into repulsion if it is not genuine. For essential
consciousness there is neither attraction nor repulsion, only inseparable unity with all, will to
unity.

18 The term “will” as applied to superessentiality is equally hopeless. At the most, it can
have its old philosophic meaning: will is the relation of consciousness to a purpose. But that
is, to be sure, meagre information.

19 A suitable term for
46-consciousness: world consciousness
45-consciousness: planetary consciousness
44-consciousness: interplanetary consciousness
43-consciousness: solar systemic consciousness

20 The essential self knows that the Law is inflexible and inevitably just, that life is divine,
and that all monads are indestructible. It knows that life is happiness and that suffering exists
only in the three lower molecular kinds of the physical and emotional worlds (49:5-7; 48:5-7),
and then only as bad reaping from bad sowing.

1.36 The Sixth Natural Kingdom, or The First Divine Kingdom

1 The lowest divine kingdom (also called the manifestal kingdom) is made up of those
individuals who have acquired envelopes and consciousness in the two highest systemic
worlds (43 and 44). They have at their disposal the two highest collective consciousnesses of
the solar system. They are omniscient in the solar system, independent of space in that globe
and its past time. One realizes that they have complete mastery of the matter and motion
aspects and of the Law within worlds 43–49.

1.37 The Cosmic Kingdoms

1 What we know about these six successively higher divine kingdoms in the 42 higher
atomic worlds is that they exist, that they constitute a perfect cosmic organization working
with unfailing precision in accordance with all existence’s laws of nature and laws of life.

2 In the cosmos, the individual does not acquire any envelopes of his own. He succeeds to
some higher function and, finally, to the highest in his world with its collective consciousness,
and identifies himself with this world as his own envelope.

3 The individuals of the second divine kingdom aspire towards omniscience in worlds 36–42
(only now “cosmic consciousness”), those of the third divine kingdom towards omniscience
in worlds 29–35, etc.

4 Those who have attained the highest world have freed themselves from all involvation into
matter and as free monads (primordial atoms) have come to know themselves as the ultimate
selves they have always been. Their auras are like cosmic giant suns and they radiate energy
like the fountainhead of all power.

5 They can, if they so wish, withdraw with a collective from out of their cosmos and begin
building a new cosmos in the endless chaos of primordial matter.

1.38 The Planetary Hierarchy

1 The individuals of the fifth and sixth natural kingdoms constitute the hierarchy of our
planet, which has acquired atomic consciousness in the planetary worlds 46 and 45 as well as
44 and 43.

2 The hierarchy is divided into seven departments. Each department works with its
specialized energy that functions in accordance with the solar systemic law of periodicity.

3 The hierarchy supervises evolution in the lower kingdoms. It takes an especial interest in
those at the stage of humanity who with one-pointed purpose seek to acquire the twelve
essential qualities in order the better to serve life. In so doing they qualify for the fifth
kingdom.

1.39 The Planetary Government

1 Into the planetary government can enter individuals who have attained the second divine
kingdom. The head of the planetary government belongs to the third kingdom.

2 Like all governments in still higher kingdoms, the planetary government is divided into
three main departments dealing with the three fundamental functions concerning the aspects
of matter, motion, and consciousness. They have the ultimate responsibility that all the
pertaining processes of nature work with unfailing precision. They see to it that all receive
what they need for their consciousness development and that implacable justice is done to all
in accordance with the law of sowing and reaping.

3 In their contacts with men, the gods assume human ideal shapes, permanent envelopes of
physical atomic matter, also to anchor their physical consciousness, envelopes which can
easily be made visible to all.

1.40 The Solar Systemic Government

1 To enter into the solar systemic government it is necessary to have attained the third divine
kingdom. It supervises, of course, everything in the solar system, receives directions from
higher governments and gives directions to the planetary governments.

2 It also transmits knowledge received concerning the cosmos and the Law to the extent that
this is necessary to the fulfilment of the functions.

3 The law of self-realization is valid in all kingdoms and all individuals have to explore their
worlds by their respective means, and learn to apply the knowledge and insight gained.

1.41 THE LAW

1 The Law is the sum total of all the laws of nature and of life: the constant relations of
matter, motion, and consciousness – expressive of the nature of primordial matter and of
omnipotent, inexhaustible, eternally dynamic primordial force, acting in its blind way in the
imperturbable and inevitable constant relations of nature and life.

2 Of this Law, science has not yet explored more than an infinitesimal fraction.

3 There are laws in everything and everything is expressive of law. The gods themselves are
subject to the Law. Omnipotence is possible only through absolutely faultless application of
the laws in their entirety.

4 In primordial matter (the chaos of the ancients) there are no laws manifest. They only
appear in connection with the compositions of the atoms in the cosmos.

5 The further the limits of subjective and objective consciousness are extended, the more
laws are discovered. Only the monads of the highest divine kingdom have knowledge of all
the laws of the universe and are able to apply them correctly with unfailing precision.

6 Laws of nature concern matter and motion; laws of life concern the consciousness aspect.

7 The laws of life most important to mankind are the laws of freedom, unity, development,
self (self-realization), destiny, reaping, and activation.

8 The law of freedom says that every monad is its own freedom and its own law, that
freedom is gained by law, that freedom is the right to individual character and activity within
the limits of the equal right of all. (Curiosity as to the consciousness life of others is a serious
mistake.)

9 The law of unity says that all monads make up a unity and that every monad for
superindividual consciousness expansion must realize its unity with all life.

10 The law of development says that all monads develop their consciousness, that there are
forces acting in different ways towards the final goal of life.

11 The law of self says that every monad must itself acquire all the qualities and abilities
requisite for omniscience and omnipotence, from the human kingdom onwards: understanding
of laws and the responsibility following upon this.

12 The law of destiny indicates what forces influence the individual in consideration of
necessary experiences.

13 The law of reaping says that all the good and evil we have initiated in thoughts, feelings,
words, and deeds are returned to us with the same effect. Every consciousness expression has
an effect in manifold ways and entails good or bad sowing which will ripen and be reaped
some time.

14 The law of activation says that individual development is possible only through selfinitiated consciousness activity.

15 A more detailed account of the laws of life is given in The Philosophers’ Stone by
Laurency. Those most important for the individual are: the laws of freedom, unity, self, and
activation – especially the first two.

16 The laws of life make possible the greatest possible freedom and unerring justice for all.
Freedom, or power, is the individual’s divine, inalienable right. It is acquired through
knowledge of the Law and through unfailing application of the laws. Freedom (power) and
law are the conditions for each other. Development implies activity applied with finality in
accordance with the Law. Otherwise the cosmos would degenerate into chaos.

17 In monads of repulsive basic tendency, development can take the wrong course, this
becoming manifest already in parasitism of plant life and in predacity of animal (and human)
life. Unconscious and, to a still higher degree, conscious encroachment upon the monad’s
eternally inalienable, inviolable divine freedom, limited by the equal right of all life, results in
the struggle for existence and the cruelty of life.

18 Life is joy, happiness, bliss in the mental and all higher worlds. Suffering is found only in
the three lower regions of the physical and emotional worlds.

19 Evil is all mistakes as to the Law, especially the repulsive tendency (hatred) in all its
innumerable forms.

20 All good and evil that befalls the individual is his own work, the result of his own
application of his limited conception of right and wrong. All reap what they have sown in
previous lives and often in the same life. Nothing can happen to the individual which he has
not deserved by defying the Law.

21 “Human dual nature” appears in the conflict between man’s “higher and lower self”,
between the inevitable causal ideals of causal consciousness, which ideals the individual will
be able to realize sooner or later, and “imperfect personality” in the incarnation envelopes (the
qualities that the monad has acquired at the lower stages). It is part of the complete experience
of life that the self will eventually have had every bad quality and reaped the consequences.

22 Man learns, though incredibly slowly, from his own experiences and by reaping what he
has sown. Man goes on incarnating until he has learnt all he is to learn and reaped unto the
last grain what he has sown. The higher the stage of development a being has attained, the
greater the effect of its mistakes as to the Law, and the greater the effect of the wrong done to
it. Injustice in any respect whatsoever is absolutely precluded, and the talk about it is a
manner of speech of the ignorant and envious.

23 Ignorance, lawlessness, sovereign arbitrariness go together. According as man attains ever
higher levels, he sees the necessity and finality of law, tries to gain knowledge of laws of
nature and of life, and also strives to acquire the ability of rationally applying what he knows.
When he can do this, man is not only learned but also wise.

24 I gnorance thinks that it can be lawless, refuse to gain knowledge of laws of nature and
laws of life and apply them correctly. Nature’s law of cause and effect, life’s law of sowing
and reaping, gradually teaches the ignorant and the most defiant to life, by means of
innumerable painful experiences, what is rational and necessary. The ignorant must be taught
the inevitability of law, and the unwilling not to encroach on the equal right of all.

25 All moralists (“Pharisees” of the Gospels) infringe the laws of freedom and unity by their
constant violations of the individual’s personal inviolability (their slanderousness,
domineering attitudes, intrusion into the sanctity of privacy). The individual has life’s divine
right to be what he is, with all his failings, faults, and vices; to think, to feel, to say, and to do
what he sees fit, as long as he does not thereby infringe the equal right of others to that same
inviolable freedom.

26 At mankind’s present stage of development, understanding of the individual’s right to
absolute integrity is lacking. How others lead their lives is not our concern, and all
judgements are great mistakes. At least the so-called esotericians should understand this, but
it will apparently be some time before they have learnt not to meddle in other people’s
business. It is part of the ability to be silent.

27 Human legal and social systems will continually be changed, until the finally elaborated
legal system agrees with the laws of life, the development and goal of life.

-> https://www.laurency.com/KVe/kr1.pdf