The Path to eternal Life... Jesus explains ❤️ The Great Gospel of John revealed thru Jakob Lorber

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THE GREAT GOSPEL OF JOHN Volume 4… Chapters 78 to 83
Revealed from the Lord thru the Inner Word to Jacob Lorber

The Path to Eternal Life Jesus explains…

Chapter 78 – The path to eternal life

The Lord says…

78,1. To Zorel’s great astonishment I now say to him: “Whoever remorsefully confesses his weaknesses and repents in the true, living meekness of his heart is dearer to Me than ninety-nine righteous men who have never needed to do penance. Therefore, come to Me, My penitent friend, for the correct feeling of humility now dominates you, and I prefer this to the attitude of the righteous ones who, from the beginning of time, have called out in their hearts: ‘Hosanna, God on high, as we have never desecrated Your holy name by knowingly and willingly committing a sin!’ They do say that and have the right to do so; but they also look down upon a sinner with judgmental eyes and flee from his presence like the plague.

78,2. They may be compared to physicians who enjoy perfect health but who are reluctant to attend a sick person calling for help for fear of catching the disease themselves. Is it not true that a physician who is not afraid of any disease and hurries to every sick person who calls him, is to be preferred and is more worthy of respect? Even if he occasionally catches a disease, he is unconcerned and continues to help the sick as well as himself. This is how it should be.

78,3. Therefore, come to Me now and I shall show you what My disciple could not, namely, the sole, true way of life and love as well as the true wisdom which flows from love.”

78,4. Encouraged by My words, Zorel took heart and walked slowly towards Me.

78,5. When he was standing before Me, I said: “My Friend, the path leading to the life of the spirit is beset with thorns and narrow. This means that you must bear with patience and meekness all the hurtful, bitter and disagreeable things that people will do to you in this life; and if someone wrongs you, you must not repay him in the same way, but turn the other cheek and you will, in so doing, pile up glowing embers above his head. If a man strikes you, do not pay him back in the same coin, but rather accept another blow from him, so that there is and will be peace and harmony between you for the heart can only develop and the spirit can only grow within the soul where there is peace.

78,6. Do not refuse anyone a service or a gift, provided that the request does not conflict with God’s commandments or the laws of the state, a judgment you will be quite capable to make.

78,7. If someone should ask for your coat, let him also have your cloak so that he may recognize you as a disciple of the school of God. If he does recognize this, he will leave you the cloak; if he takes it, his cognition is still extremely weak and you should not be sorry about the cloak but rather regret that a brother has not yet recognized that the proximity of the Kingdom of God is a reality.

78,8. With one who asks you to walk for an hour with him, walk for two, so that your willingness may testify to the school from which one must come who possesses such a high degree of self-abnegation. In this way even the deaf and blind will receive he correct signals to be able to realize the impending approach of the Kingdom of God.

78,9. The fact that you are all My disciples will be recognized from your works and actions, for it is easier to preach than to do the right thing. But what use is the idle word if it is not given life by a deed? What use are the finest thoughts and ideas to you if you lack the capacity ever to put them into practice? Thus, the finest and truest words are useless if you do not even have the will to express them in deeds. Action alone is of value while thoughts, ideas and words are worthless unless they are put to practical use in some way. Therefore, everyone who can preach well must also act in the right way, or his preaching is as worthless as an empty nutshell.”

Chapter 79 – On poverty and brotherly love

79,1. (The Lord:) “There are in this world a great many dangers which beset the soul. On the one hand, you have poverty and conceptions of “mine” and “thine” become progressively more ill-defined the more someone is oppressed by it. Therefore, never allow poverty to spread among the people if you wish to walk in safety.

79,2. He who is already poor should ask his more prosperous brothers for help if necessary. If he finds them to be hard-hearted, let him turn to Me and he shall be helped. Poverty and deprivation are no excuse for theft and robbery and even less for killing the victim of a robbery. He who is poor, now knows where to turn.

79,3. Although poverty greatly plagues people’s lives, it nevertheless shelters within it the noble germ of meekness and true modesty and will therefore always remain among mankind Even so, the rich should not let it grow too powerfully or they will be in great danger here as well as one day in the hereafter.

79,4. As for the poor in your midst, I say this to all of you: You need not give them so much that they, too, become rich, but you must not let them suffer want. Help those whom you see and know, fairly and according to their needs. There will still be many in this wide world who will be terribly poor and suffer extreme want. However, you do not know them and do not hear their cries of anguish. I do not therefore make you responsible for them, only for those whom you know and who might come to you for help.

79,5. Anyone among you who will befriend the poor from the depth of his heart, will also find me to be a friend and a true brother who gives well-timed and lasting help and he will not have to learn inner wisdom from another wise man, as I shall pour it in abundance into his heart. He who loves his nearest poor brother as himself and does not cast out a poor sister regardless of her race or age, will find that I shall always come to him and reveal Myself faithfully to him. I shall speak to his spirit, which is love, and My words will fill his entire soul. Whatever he may then in future say or write will have been spoken or written by Me for the rest of time.

79,6. The soul of a hard-hearted man will, however, be seized by evil spirits who will destroy it and transform it like the soul of an animal. This is how it will then appear in the hereafter.

79,7. Give willingly and generously, for as you give so shall you also receive. A hard heart will not be penetrated by the light of My grace, but darkness and death with all its terrors shall dwell within it.

79,8. However, a gentle and soft heart will easily be penetrated by the light of My grace which is of an extremely delicate and gentle nature. Then I Myself shall enter such a heart with the abundance of My love and wisdom.

79,9. This you should well believe. For the words that I am now speaking to you are life, light, truth and completed actions. Their reality is obvious to anyone who turns to them.”

Chapter 80 – On carnal lust

80,1. (The Lord:) “We have now looked at poverty and the dangers that may arise if it is allowed to gain too much ground; but we have also seen what can be done to prevent this and what advantages a person can gain who follows My advice to you all. Now this nuisance and annoyance has been dealt with, we shall proceed to another field which, although quite different, is still closely connected with the former. It is the lust of the flesh.

80,2. This is more or less the main evil for all of mankind. Nearly all physical ailments originate from this lust and definitely all the maladies of the soul.

80,3. Man finds it easier to abstain from any other sin but this one as the other sins have only external motivation whereas this sin has the compulsion within itself as well as in the sinful flesh. You should therefore avert your eyes from the tempting dangers of the flesh until you can exercise control over your own flesh.

80,4. Protect your children from the first fall from grace so that they may keep their chastity, and they will easily master their flesh as adults. However it only takes one small oversight and the evil spirit of the flesh will have taken possession. No devil is harder to drive out than the devil of the flesh. This end can only be achieved through an excess of fasting and praying.

80,5. Therefore, beware of exciting the little ones and of arousing their flesh by adorning them in too much finery. Woe betide anyone who offends in this way against their nature! Truly, it would be better for him if he had never been born at all!

80,6. I Myself shall punish offences against the sacred nature of the young with all the power of My wrath. For, once the flesh has been weakened, the soul lacks a firm foundation and it can not progress satisfactorily towards perfection.

80,7. What a major task it is for a weak soul to heal its fragile flesh and make it whole and unscarred again! How much fear it must often withstand when it realizes the fragility and weakness of its flesh, its earthly dwelling. Where does the responsibility lie? Insufficient control of the children and the many distractions the little ones are subjected to in various ways.

80,8. The deterioration of moral standards is always worse in the cities than it is in the country. As My disciples you must draw people’s attention to this and point out to them the many evil consequences that will follow if the citadel of the flesh is breached too early in life. Many will heed your warning, and as a result there will be healthy souls in which the spirit can be awakened much more easily than is now the case in many instances.

80,9. Consider the blind, the deaf, the cripples, the sufferers from leprosy and palsy, and look also at all the children suffering from every kind of affliction, all of them as a result of a premature loss of bodily inhibition!

80,10. A man should not touch a virgin before he is twenty four years old – you know how this is mainly to be understood – and the virgin should be eighteen, or at least a mature seventeen. Before this time she is not properly developed, and if she is touched too early by a lustful man, her flesh loses its resolve, her soul weakens and fills with passion.

80,11. It is hard enough to heal the damage to the flesh of a man, but very much more difficult to restore a maiden if her flesh has been broken before its due time. Firstly, she will not easily bear completely healthy children and, secondly, her desire for intercourse will grow week by week and she may easily end up as a wanton, a disgrace to the human race, reflecting badly not so much on the woman herself but rather on those whose carelessness has brought her to this sorry state.

80,12. Woe betide the man who takes advantage of a virgin’s poverty to invade and break her flesh! It would certainly be better for him, too, if he had not been born. Even he who sleeps with an already corrupt wanton instead of trying to turn her away from her ruinous path and to help her return to the right one, I will one day subject to severe judgment on many counts; to attack a healthy person physically is by no means as sinful as to mistreat a cripple.

80,13. A man who has slept with a fully mature and healthy maiden has also sinned, but there is not much harm done, especially if both partners are in good health, and the punishment in such a case is a lesser one. But if a man does this purely out of lust – even if the virgin is fully mature – without begetting a child, as he would do with a harlot, then he will be sentenced to twice the punishment. To do that with a harlot, however, incurs a punishment which is ten times as severe.

80,14. For a harlot is a maiden who is completely ruined and broken in her flesh as well as in her soul. Whoever tries to help her out of her great misery with an honest heart that is faithful to Me, he shall one day be great in My Kingdom. But anyone who sleeps with a harlot for money, thus making her even worse than she was before, shall one day receive the reward that every malicious killer is destined to receive in the bottomless pit that has been prepared for all the devils and their servants. {Rev. 21 8}

80,15. Woe betide the land and the city where prostitution is practiced, and woe betide the world where this great evil has gained ground! I shall set up tyrants to rule these countries and cities, and they will be instructed to oppress people with burdens in excess of their powers so that their flesh will suffer starvation and be compelled to refrain from the most heinous act a man can commit against a fellow human being.

80,16. However, a harlot shall lose all honour and respect, even with those who have contemptibly used her for money, and her flesh shall be inflicted with all kinds of diseases which are either incurable, or at least difficult to cure. If one of them should, however, mend her ways, I shall once more show mercy to her as well.

80,17. Furthermore, if a lewd person resorts to any other, unnatural means for the gratification of his desires, he will hardly ever be able to obtain satisfaction. Moses ordered death by stoning, and I do not completely reject this most severe punishment for such offences if committed by culprits who have fallen into the hands of the devil. My fatherly advice is howeverto remove these sinners from their communities, let them first of all suffer great misery at their place of banishment, and only when they return to the border of their homeland almost naked, take them back and place them in an institution devoted to the healing of souls. When they have proved their worth for some time, they may then re-enter their community; but if there remains the slightest trace of sensual inclinations, it is better to keep them under control for the rest of their lives, otherwise the decent people in a community may be corrupted by them.

80,18. You, Zorel, were not quite pure in this respect either; for even as a boy you were a shady character in many ways and set a bad example to your young companions. However, you cannot be made responsible for this because you did not receive an upbringing that would have guided you to the pure truth and would have shown you what is right according to God’s ordinance. You only began to understand what is right when, working in an advocate’s office, you became acquainted with the rights enjoyed by the citizens of Rome. From that time onward you were no longer an animal of a man, but you had a first-class ability to misconstrue the law so as to deceive your fellow man wherever possible. However, all that is now in the past and with your present mind-set you now stand before Me as a better man.

80,19. Nevertheless, I still notice a good deal of lewdness within you. I particularly draw your attention to this and advise you to take very good care in this respect. Once you have somewhat improved your circumstances, your very weak flesh, that has not as yet been cured of its fragility by a long way, will begin to stir and you will have considerable trouble in calming it down and finally, in healing its affliction completely. Therefore, be moderate in all things, for the seed of all lasciviousness lies in excess and intemperance! Do not be immoderate, avoid intemperance in eating and drinking, otherwise it will hardly be possible for you to keep control over your flesh.

80,20. We have therefore now covered the subject matter of the flesh, as far as is necessary for you. We now wish to enter another area in which you can also be considered an important player.

Chapter 81 – On right giving that is pleasing in the sight of God

81,1. (The Lord:) “This concerns the pure concept of what is mine and what is thine. Moses says: ‘You shall not steal!’ and again: ‘You shall not covet that which belongs to your neighbour, except when it is lawful to do so!’ {Ex. 20 15} {Ex. 20 17}

81,2. If you honestly purchase something from your neighbor, it is then your lawful possession before all men. But to take something secretly from a person against his will is an offence against God’s ordinance as handed down to the people through Moses, as such an action is clearly in conflict with love of one’s neighbor. What you would not wish another to do to you, you should equally not do to your fellow man.

81,3. Theft usually originates from self-love which encourages indolence, a taste for good living and inactivity. From this point a certain despondency develops, cloaked by a kind of arrogant shyness, which does not allow one to agree to a somewhat embarrassing request, but is more comfortable with secret larceny or theft. Thus, there are a great many character faults which support theft, the most obvious of which is overdeveloped self-love. This malady of the soul can always best be counterbalanced by active love for one’s fellow-men.

81,4. It is understandable that you are now thinking: ‘It would be easy enough to practice love for your fellow man if only you always had the necessary means to do so. But in every hundred people there are seldom more than ten whose circumstances would allow them to exploit this splendid virtue; the other ninety are usually those on whom the wealthy are supposed to practice their benevolence. However, if stealing can only be successfully curbed by the active love of one’s fellow men, the ninety poor folk will hardly be able to refrain from it completely since they lack the means to use this virtue in a very effective way.’

81,5. From an intellectual viewpoint your thinking is quite correct and no one can object to it on rational grounds. However, the heart speaks a different language, and this says: Charity is not only evidenced by gifts, but rather by all kinds of good deeds and honest services which must not, of course, lack good-will.

81,6. Good-will is the life and soul of a good deed; without it even the most positive one would be valueless before the tribunal of God. However, if you do not possess any means, but have the honest good-will to wish to help your neighbour when you see or find him in some difficulty and your heart is troubled because you are unable to help him, then your good-will is worth much more before God than some other person’s deed which he has had to be enticed in one way or another to perform.

81,7. If a rich man has helped an impoverished community to regain its feet because it has promised to pay him tithes or show him subservience once it has financially recovered, his good deed is worth nothing before God, for he has already reserved his reward for himself. What he has done, any usurious miser would have done for profit.

81,8. This example shows you that anyone, rich or poor, can act charitably before God and to benefit his own inner, spiritual life. The important factor is the existence of true positive good-will so that the donor is unreservedly prepared to do whatever he can.

81,9. However, good-will alone would not be worth much if you were quite wealthy, were not lacking in good-will, but had too much regard partly for yourself, partly for your children, other relatives or other contingencies. If you therefore were to fail to help the one needing charity sufficiently, or perhaps not at all, for one of these reasons or simply because one can not always know whether or not the supplicant might be a lazy scamp unworthy of the help required. Thus, one would only be supporting an idle scoundrel while a more worthy person might not receive support. If a more eligible one should appear you would have the same doubts, for it is impossible to know for certain whether one or the other is truly worthy of help.

81,10. Yes, my friend, a man of good-will who even with the best intentions has doubts whether or not to do some unusual good work does not yet enjoy a proper life style by a long way. In his case therefore neither his good will nor his good deeds count for very much before God. Where there are the means, the good will and the deeds must be in balance, or the one reduces the value of the other and the validity of both before God.

81,11. Whatever you do or give should be done or given with a joyful heart as a kind giver or helper is worth twice as much before God and is that much nearer to his spiritual perfection.

81,12. For the heart of a kind benefactor is comparable to a fruit which ripens easily and before its time because it contains an abundance of warmth within it. This is essential for the ripening of a fruit, since warmth holds the element of life, which is love.

81,13. The willingness and kindness of the giver and helper therefore represents that highly commendable full development of the correct inner, spiritual warmth of life thanks to which the soul matures more than twice as quickly to achieve total spiritual integration into its being. This must be so, since it is this very warmth that represents the migration of the eternal spirit into the soul and this relocation in turn results in a progressive increase in their similarity.

81,14. The most dedicated giver and benefactor is the more distant from true, inner spiritual perfection of life, the more surly or lacking in compassion he is when giving or helping. Such an unkind and surly attitude still reveals materialistic, worldly elements and is therefore much more remote from the pure heavenly element than a joyful and friendly one.

81,15. Nor should you accompany your charity with admonitions which are serious and may often be bitter. These words may cause the poor brother great sadness and a longing not to be obliged to accept any more charity from a benefactor who keeps reprimanding him with a serious face. Besides, such ill-timed words of censure often make the benefactor feel a little superior and the recipient is humiliated and even more conscious of his own poverty by comparison with the benefactor’s wealth. Under such circumstances it becomes far harder to receive than to give.

81,16. He who has wealth together with good-will gives easily but the poor recipient of his charity is, even with the most friendly of donors, afraid to be a burden to his benefactor because of his poverty. How much more must he be troubled if the benefactor adopts a sullen face and offers a string of wise reprimands before his act of generosity. His manner could make any future approach much more difficult because the second time round the recipient could expect even wiser, more prolonged and more emphatic censure, as much as to say: ‘Be sure not to return here too soon – or even ever again!’, although the benefactor may not even have remotely thought this way.

81,17. A willing and friendly giver is by far preferable to a sullen preacher because he comforts and gladdens the heart of the poor person and makes him feel grateful. It also fills him with loving and wholesome trust in God and in people, and his otherwise heavy yoke becomes a much lighter burden which he can then bear with more patience and resignation than before.

81,18. A safe and inviting harbour is to a seaman on a stormy sea the same as a cheerful and kindly benefactor is to a poor, needy brother. A sullen benefactor is however like a partly sheltered bay that protects the ship from running aground, but keeps the skipper in a state of anxious tension wondering whether, after the storm abates, the bay might possibly be swamped by a dangerous spring tide that could cause more damage than the storm on the high seas.

81,19. You now know all that God wishes you to know about the scope of God’s will regarding the attainment of true spiritual perfection, readily achievable through love for one’s fellow men. Act accordingly and you will reach the only true goal of life easily and without delay.”

Chapter 82 – Humility and arrogance

82,1. (The Lord:) “There is another most important attribute in life through which the clearest victory and the supreme goal of life can be achieved, namely, the full rebirth of the spirit within its soul. This attribute is the direct opposite of pride and arrogance and is called humility.

82,2. Every soul harbours a feeling of superiority and ambition which may, at the least provocation, produce an all-consuming inferno of passionate anger that can not be smothered or completely extinguished until it has even engulfed its source. This ugly passion destroys the soul and makes it materialistic to such an extent that it becomes more unfit as a vehicle to reach inner, spiritual perfection than the hot sand of Africa’s great desert is unsuitable to quench a thirst.

82,3. Because of the passion generated by miserable arrogance, the soul finally becomes like hot desert sand in which even the most primitive moss plant can not grow, let alone any other juice-laden or more desirable plant. So it is with the soul of an arrogant person. Its raging fire scorches, consumes and destroys from the ground up, all that is noble, good and true in life. A thousand times a thousand years will elapse before Africa’s sand desert is transformed into friendly, richly blessed pastures. The sea will need to flood it repeatedly before that can happen.

82,4. Consider the example of a proud king who has been offended by his neighbour in some small way. His soul begins to burn intensely, flames of wrath shoot from his eyes, and his irrevocable solution is: “The most terrible revenge against the disrespectful offender.” The familiar very sad consequence is a devastating war in which hundreds of thousands must suffer because of their proud, overwrought king. The enraged ruler watches the slaughter and murder with great satisfaction and ostentatiously gives gold and gems as a reward to the most frenzied of his warriors who have caused his enemy particularly great and grievous harm.

82,5. Even if the king has robbed his critical opponent of nearly everything he possesses by exercising his overwhelming power, it is by no means enough for him! He insists on seeing him martyred in his presence in the most gruesome manner! No imploring or begging is of any use. And even if the offender has died in front of the king’s proud eyes under the most painful tortures, his flesh will then still be cursed in the most horrible manner and scattered as food for the ravens. Never will remorse touch the diamond heart of the king, while his rage persists or the African desert remains aglow. He will ever after inflict the most fearsome death on whoever should dare not to show the highest respect even for the place where the arrogant king is standing.

82,6. A king like this still has of course a soul; but what is it like? My response to you is: “Worse than the most fearsome place glowing in the sand of the great African desert! Do you consider that such a soul can ever be transformed into an orchard in God’s heaven? I say to you: “The desert in Africa will produce the most marvellous dates, figs and grapes a thousand times sooner than a soul like that will receive even the smallest droplet of divine love!

82,7. All of you should therefore beware of arrogance above all. Nothing in the world is more destructive of the soul than arrogance and pride constantly snorting with rage! An ever-present thirst for revenge is its companion, just as the everlasting and unquenchable thirst for rain is the constant companion of the great, glowing African desert where all the animals who walk on its surface are also quickly attacked by the same torment. In the same way, the servants of the arrogant king will finally also become immensely proud and thirsty for revenge. One who serves an arrogant master, must in the end become arrogant himself; how otherwise could he be his servant?!”

Chapter 83 – Education for humility

83,1. (The Lord:) “But how can a person protect himself against this most evil of all passions, since its seed is present in every soul and it quite often becomes noticeably excessive in children? Only through humility is this possible!

83,2. This explains why there is predominantly much more poverty than wealth among mankind on this earth with the effect that arrogance is kept on a tight rein right from the start. Just try to crown the very poorest beggar as king and you will be convinced that his former humility and patience have evaporated with the speed of lightning. It is therefore wise that there are only very few kings and very many humble beggars.

83,3. Every soul which has its origin in God as His concept and His will, possesses a feeling of majesty, the presence of which can already be seen in a child’s bashfulness.

83,4. The shyness in children stems from their soul, as it begins to become conscious of itself, and it is through it that it reveals its unspoken dissatisfaction at finding itself as a spiritual being clothed in heavy and cumbersome flesh from which it can not free itself painlessly. The more tender and sensitive the nature of a soul, the greater will be its feeling of bashfulness. If someone experienced in children’s upbringing knows how to channel this indestructible emotion into proper humility, he creates in this attribute a guardian angel for the child and sets it on the right path. By following that path it can then easily attain early spiritual perfection. However, the smallest deviation in the path taken by this inherited emotion can immediately lead to arrogance and pride.

83,5. It is already a great mistake to convert this feeling of bashfulness into so-called childish ambition, as it makes a child regard itself as someone who is better than others. The child is easily hurt and offended and cries bitterly, its tears clearly revealing that somebody has offended its sense of dignity.

83,6. If weak and short-sighted parents then seek to appease the hurt child even only by a pretence of allocating responsibility and punishment to the person who hurt it, they thereby plant in their child the first seed requiring it to gratify a thirst for revenge. If the parents then continue to appease their child, they frequently create a devil to plague themselves and many others. Where, however, the parents are wise and start early to show their child the greater value in other people and other children, thus channeling the feeling of bashfulness into proper humility, they will then raise their children as little angels who will stand out as true examples to others, like beautiful stars in the night sky, and will be a comfort to them with their gentleness and patience.

83,7. However, as it seldom happens that children are brought up in such a way that the spirit is awakened within their soul, a person, when he has grown up and gained pure cognition, must above all strive to attain true humility. Unless he has rid himself of the last trace of arrogance, he will be unable to achieve, whether in this world or in the next, the full perfection of pure spiritual heavenly life.

83,8. Whoever may wish to examine himself as to whether he is already perfected in his humility, let him ask his heart if he can still be offended by anything at all; or if he could easily and from the depth of his heart forgive his greatest critics and enemies and do good to those who have harmed him; or if he does not now and then long for some worldly status; or finally if he enjoys feeling himself to be the lowest of the low so as to be able to serve everybody in every way. He who is able to do all that without regret or sorrow is already, here in this world, dwelling in God’s highest Heaven and will remain in this state for ever. For through such humility not only does the soul unite completely with its spirit but also for the most part with the body.

83,9. Such a person will therefore never feel or taste the death of his body, for all the ethereal part of his body – the part which has true natural life – has already become immortal on this earth together with the soul and its spirit. {John 8 52}

83,10. Physical death will only separate the senseless and lifeless shadow substance from the soul, a process which can not cause the soul any fear or further pain, because everything which feels alive in the body has long ago become united with the soul. Therefore a perfected person can not feel anything at all after discarding the outer shadow substance, which is anyway always insensitive and therefore dead, just as a living person can not feel anything when his hair or fingernails are cut on his body where they grow from the flesh; or if he loses a scale from his skin, which may have become detached from the outer surface and is already without feeling. Those parts of the body which have never possessed a sense of feeling, can also not have feelings when the soul completely exits the body, because everything within the body which is alive and endowed with feelings, has already become completely united with the soul with which it now forms one entity which can never again be split asunder.

83,11. You have now seen what true humility is like and what it accomplishes; and so you will strive to acquire this virtue for the future. One who conscientiously follows my teaching will convince himself that these simple words, delivered without empty oratorical show, are not those of a man, but that they come from God. He who lives and acts accordingly will find himself on the right path to the true inner, spiritual perfection of life. However, tell Me now whether all that is clear and enlightening.”