Chapter 71. Only Resolving Your Corrupt Disposition Can Free You From a Negative State
When you’re performing your duty, do you feel that you have a path in the aspect of entry into life? How is your entry into life? It looks like everyone has a lot of energy for performing their duty. Is there anyone that is lacking energy, is slacking off, who is feeling a little bored and finds it a bit dull after performing their duty for too long, and wants to be in a different environment or have a different duty? (Not now.) Then in the aspect of entry into life, have you had any new enlightenment, and new illuminations? Entry into life is a top priority in your belief in God. Performing your duty is also a top priority, but how can you achieve performing your duty well, satisfying God, and performing your duty faithfully? By what path can you reach this? (Pursuing the truth.) What’s the path of pursuing the truth? You must understand the truth, right? What’s the precondition for understanding the truth? You have to put effort into the truth. Some people say: “I’ve put a lot of effort into the truth and understood a lot of it, but when I’m faced with the facts, this truth is ineffective and I can’t use it. Why do I feel that this truth is so lacking in strength? When dealing with issues I encounter, why can’t this truth resolve my difficulties? Why can’t it fit?” When they encounter issues, people think, “How am I so lacking? Why am I so needy? Why am I so pitiful? Why do I seem so helpless? I usually understand quite a lot! I understand a lot of the truth!” When it’s time to speak they have plenty to say, and some people can even recite passages of God’s words. They believe: “I understand a lot of the truth. Every day I listen, write, and take notes. I write in my notebook, remember in my heart and commit to my memory quite a lot of it.” When there’s nothing to do they go through these things and think about them, discuss them and talk about them with others. They think: “Others have fellowship on a passage for a few minutes, but I will train to get up to ten minutes. When others get up to ten minutes, I’ll get up to 20.” Just like learning a foreign language, the more they talk the more they are able to say, and the better they get—the more fluent, the more natural they become. The more they speak the more spiritual they feel they are, and the more they think they understand a lot of the truth and that they are equipped with much of the truth that they should be equipped with. But one day they discover that when they encounter some very small thing, they have some notions, some imagination inside of themselves. They have their own intentions and their own plans. When they encounter some tiny little issue, their corruption, their naturalness emerges. No matter how they pray, however, they are unable to resolve this issue. Other people have fellowship with them, and what do they say? “You don’t need to tell me that. I understand all of these doctrines—I understand them better than you do! On understanding the truth, I understand more than you. On speaking of doctrines, I can do that better than you can. I’ve listened to more sermons than you have, I’ve put more effort in than you have, and I’ve believed in God longer than you have. There’s no need to talk with me about this; I understand all of it.” It’s just that you can’t resolve your difficulties. When your own corrupt disposition, your own intentions, your own desires are about to be released, when they’re about to come out, all the so-called truth that you understand and what other people say to you cannot resolve your actual difficulty. What is this about? Is this a problem that you encounter a lot? (Yes.) Someone asks: “What difficulties do you have in your belief in God?” They say: “Generally, in the life of the church, when there aren’t any issues, I’m not encountering any difficulties, temptations, or serious problems, when I’m not faced with anything that has to do with my own interests, everything is okay. I can get through everything. It’s just when I encounter these types of things, I can’t get through it and I don’t have any way to resolve my own difficulties. This is my greatest difficulty; I don’t really have any others.” So the other person says: “Do you have any difficulties in eating and drinking God’s word?” “No, I eat and drink a set amount of it at a set time every day.” They respond: “Does anyone cause trouble for you in your church life?” “No.” “Do you have any trouble in performing your duty?” “No. The environment, the food and drinks, and the conditions are all good—there aren’t any difficulties.” “Then what’s your greatest difficulty?” “My greatest difficulty is that when I encounter some issue I can’t come out from it; I can’t resolve it.” Some people would say: “Then you don’t understand much of the truth.” They reply: “That’s not true. I always listen to the sermons; I simply must hear every sermon, and I write down all the main points. I understand quite a bit.” And some other people would say: “Then you’re not focused when you eat and drink God’s words.” They think it over and say, “No, that’s not true either. When I eat and drink God’s words I really put my heart into it. Late at night when others are resting, or early in the morning when they haven’t gotten up, I find the quietest place to read His words. Every time I read God’s words I have to pray, seek His guidance, ask for His help and for Him to be with me and quiet my heart. I eat and drink the word of God when it’s most quiet and when I’m in the quietest state. I practice prayer, allow my heart to become quiet, and then eat and drink the word of God. If one were to say that my heart isn’t quiet before God when I’m eating and drinking His word, that wouldn’t be correct.” “Then what is the issue? Is your attitude toward eating and drinking God’s word and performing your duty not correct? In performing your duty, do you have a motive and are you always thinking of gaining blessings? Is it any of these issues?” They think and think, reflect on it, and say: “Always having a motive in performing my duty? Always wanting to gain blessings? That’s not it either. My intentions in performing my duty are very right—I just want to satisfy God. You see, I’ve given up everything. I resigned from my job, left my family, and didn’t take the opportunity to make a lot of money, I just gave that up. Haven’t I put all of my own interests aside? So how can you say that my motive and attitude in performing my duty are not correct? This isn’t right either!” So then what is the issue after all? This is a difficulty that is frequently encountered by people with entry into life in their belief in God, and it is people’s greatest difficulty, right? When you don’t encounter any issues, you may feel that you’ve believed in God for a certain period of time, you have a certain stature, a certain foundation, and when you see that someone else has encountered an issue you can see to the heart of it. And even when you are performing your duty you are able to endure a lot of hardship, pay a large price, and even overcome many of your own difficulties such as fleshly problems, illnesses, and imperfections. You are able to achieve all of this, but the thing that is most difficult to resolve is the corrupt disposition expressed when you encounter an issue.
Speaking of a “corrupt disposition,” this is a term that people understand and are familiar with, but what really is a corrupt disposition? What really are expressions of a corrupt disposition? What thoughts come out of a corrupt disposition? What kinds of actions come out of a corrupt disposition? This may be something that not every person is clear on, right? (Right.) Let’s first put this aside and talk about a corrupt disposition. If someone isn’t clear on and doesn’t understand what a corrupt disposition is, if they don’t know what kinds of actions are an expression of a corrupt disposition, then won’t they frequently live according to a corrupt disposition while believing that they are putting the truth into practice? Is that a possibility? Does this type of situation exist? (Yes.) If you do not know or absolutely do not understand what a corrupt disposition is, can you achieve understanding of yourself? Can you achieve understanding of your own corrupt nature? (No.) You can’t achieve it—this is certain. So if you don’t know what a corrupt disposition is, will you be able to know which actions are practicing the truth, which actions are right or wrong? Do you understand what I’m saying? What is understanding, and what is not understanding? Give it a little thought—what’s the standard? In your hearts, what makes you believe that you’ve understood it or not? What is understanding, and what is not understanding? Do you know? (Just now when listening to God’s fellowship, I thought back to my own experience. There have been times that I haven’t understood the truth and I’ve relied on my own corrupt disposition in my actions, believing that I was putting the truth into practice. When I think of what I revealed at these times, it seems to fit.) “It fits.” What does this mean? (We can accept it.) What does “we can accept it” refer to? (We’ve experienced some of it.) What does “experienced some of it” refer to? (That is, we truly agree with these words in our hearts.)
Do you understand that the path of entering into life has to do with many kinds of states? “State”—what does this refer to? Go ahead and explain it in your own words. (Every time I encounter an issue or environment, including those people, events and things that God sets up for me, there are perspectives of looking at things and thoughts that are revealed from my life, which can guide and control my words and behavior, and impact some of my choices in how I deal with these environments. These things that are lived out are called states. This is a rough understanding.) Mm, that’s kind of close to home. Who wants to add to this? A state—we mention “states” a lot. “What kind of state are you in?” (I think that a state is when people’s thoughts and ideas are controlled by some kind of corrupt disposition at a certain time or related to a certain issue, and during this time those thoughts and ideas are constantly churning in their heart. Everything that they say and do is subject to the control of this corrupt disposition. For example, when faced with a fairly significant pruning and dealing or some difficulties, they may be in a negative state. Their state may not be normal.) (Any condition that is contrary to God’s word is a state. For example, sometimes I’m homesick and I live within that feeling of thinking about my parents. I’m not faithful in performing my duty. Sometimes after I’m faced with being dealt with and pruned, I’m particularly arrogant and I don’t have an accurate understanding of myself. After that I don’t have confidence in my work, I’m negative, and I regress.) Who else has a thought—go ahead and say it. “State”: doesn’t this word come up frequently? How do you understand it? If you don’t understand it, can you apply it? (Not long ago I was living in a certain state: When I was performing my duty and had some results, I felt that I was really okay, and I lived in a self-satisfied state. I wouldn’t pursue progress. When I encountered difficulties, I would have a spurt of energy for seeking, but when I fell on good times and felt that I was doing well in every aspect, I would live within a state of arrogance and conceitedness. This is what I understand of a state.) (There are some difficulties in my duty and the state that I reveal is complaining about those difficulties. Sometimes I become estranged from God and I can’t treat myself fairly either. It really is like God just said, when faced with an issue, it seems that the truth that I’m generally equipped with just disappears from my mind, and even praying seems to be nothing but carrying out some religious rite. At those times, I fall into negativity. Later, through seeking with my brothers and sisters, eating and drinking God’s word, and praying to God more, it seems that my energy rises again. However, if I don’t have a clear understanding of this corrupt disposition of mine, when my energy rises I think that I’ve adjusted well, but the truth is that that state hasn’t truly been resolved.)
All the states that you’re talking about are negative and passive aspects of them. Do people have states that are right, that are positive? (Yes.) So then what really is a state? For example, what’s a positive state? (When we want to do our best to satisfy God and we’re able to forsake the flesh and put the truth into practice. These are proactive states.) (And when we persevere, when we get back up after stumbling, and are always striving to do better.) Yes, those are right, good and positive states. So what kind of states are those that you just described? What do they refer to? What was it that you were talking about? Was it what I asked? (No.) Then what was it that you were saying? You define it for yourselves. (Corruption that is revealed, and external states.) (Defining a state as negative thinking, something that is revealed when encountering an issue. This kind of understanding is one-sided.) You’ve spoken about some states, but you have not defined what a state is. So define it now—what is a state? Go ahead and summarize what a state actually is from the states that you described. Isn’t a state a perspective that people have when they encounter an issue? Isn’t it a sort of condition someone is in when they’re faced with something? Doesn’t it refer to their thinking, their positions, and the mood that they live in when they’re in that condition? (Yes.) How many things did I mention? (Perspective, condition, thinking, position, and mood—five.) Is there anything different between these five things? Are there similarities? Aren’t attitude and position about the same? (Yes.) Thoughts and perspectives are also pretty close, but sometimes they’re used in different ways. How about condition and mood? There’s a bit of a difference. But together, all of these words can be used to explain what a state is. So now you explain it—what is a state? (Five things that are revealed when encountering an issue: thinking, condition, mood, and the perspective and position that are revealed.) Take performing your duty as an example—if you’ve been dealt with, and after going through that, you feel really upset and you’re in a negative state. The perspectives, attitudes, and positions revealed from that negative state show that you live within a negative state. At that time, you’ll have a certain kind of attitude. What is that attitude? This has to do with the details of the state. Is this relevant to what you generally experience? (Yes.) This is relevant to human lives. You have all personally experienced this; it has to do with every single person’s daily life. It’s something that people can relate to, something that people can all feel, experience, and encounter every day. So tell Me—what kind of state are you in at those times? For example some people are negative and are in a negative state; what things would be revealed from this negative state? (Misunderstandings, avoidance, making a deterministic judgment about themselves, resignation, and when it’s really serious, refusing to work.) When it’s serious, refusing to work—what is this? Attitude, position, or what? (It’s a type of mood and condition.) Then what is their attitude at that time? (Not very cooperative, oppositional, resistant, and contrary.) And what’s their attitude toward performing their duty? (Negative and slack in their work.) (No motivation.) (Going through the motions.) (Muddling through it.) It has to do with the actual situation. “No motivation” is an empty statement. Don’t just make empty statements—talk about the actual situation. When you’re performing your duty and you’re lacking motivation, what kinds of thoughts do you have that show to others that you’re in that kind of state, that you are living within that type of condition? Do you have experience with what you’re thinking, how you reveal it, and what corrupt disposition you’re revealing? (Yes.) Then what is the corrupt disposition that’s revealed at those times? Is there not a corrupt disposition? (Muddling through and being careless in performing our duty.) No, this is just a determination of it after you’ve done something. Being careless, muddling through—this is a way of doing something. What are you thinking? What leads you to muddle through? You have to dig deep, right? Isn’t there something here? (Yes.) So dig into it—look into yourself, and you will dig down to your corrupt disposition. Muddling through something is what results from that. People see it and think: “This person is muddling through. They’re not doing a good job; they’re negative and resistant.” What kind of thinking leads you to muddle through it and to lose the strength you had before? How you are thinking, those thoughts are your corrupt disposition; what leads you to have those thoughts is your nature. Is that clear? Now tell Me—what are you thinking at those times? (I feel like I’m not doing okay, and I think: “Well, I suppose this is it. There’s nothing more to do.” I complain about my difficulties, then I just bury my head under the covers. The first few days are like that, then gradually I work on figuring it out. Later, I feel like I can’t continue to be like that and I feel ashamed. Only then can I turn back around.) That’s the process of turning around. What are you thinking at the time? (I’m thinking: “It’s over. I guess this is it; this is what my capability is.” I resign myself.) Mm, resignation. “This is what my capability is, but I’m still being dealt with. How great of a task can I handle? I don’t understand that much, don’t I have to learn in order to do this well? It’s not easy for me! I’m really young, and I left my home and my job. Does it seem easy for me? God doesn’t understand humans—His expectations are beyond me! Someone who understands more should do it. This is the way I am and this is all I can accomplish. This is all I can do!” Don’t you frequently say these words and have these thoughts? (Yes.) Everyone has to acknowledge that, right? No one is perfect, no one is an angel. No one is living in a vacuum. Every single person has these thoughts, and this corruption is revealed by everyone. Every person has these things and they frequently live out these things. They often reveal them; they come out a lot. So how do people resolve this? Everyone has these things, frequently reveals them, and often lives in this kind of state. They’re not in control of it; they can’t stop themselves from thinking that way. When they haven’t encountered an issue they’re in a proactive, upward, and positive state. But as soon as they run into a problem those things come out. They appear very naturally, very smoothly and without obstruction, and it can happen at any time, at any place. No one else needs to instigate anything, and it doesn’t need to fester. When faced with some little issue, as soon as they hear, see, or just feel something that isn’t right, this corrupt disposition will be revealed at any time, at any place. Why can it come out at any time and any place? (People aren’t in control of their nature.) What does this prove? People have that kind of nature within them, and their essence is a corrupt satanic disposition. This is something that you’ve already felt, right? A person’s corrupt disposition isn’t forced on them by someone else. It’s not instilled in them by anyone else either, and it’s particularly not taught, urged, or instigated by another person. It’s something that you have within yourself. If this corrupt disposition isn’t resolved, can people live in a right, positive state? Why does this corrupt disposition come out frequently? Since you first started to believe in God until now, since you started to feel that you should change, that you should change these faults, let go of these bad thoughts and do your best to avoid the expression of this corrupt disposition—from when you first had this consciousness until now, how much have you changed these states? Do they come out more or less frequently? Or have they not changed at all? How much they are revealed, and how much they have changed—what does this show? (That there is some change, some progress in experiencing God’s work.) How much, how deeply, and to what degree these states of yours have changed represents to what degree you have entered into life, understood the truth, and entered into the reality of the truth. Do you understand this? People who have some experience of the reality of the truth can probably understand some of this, but those who have yet to be enlightened, who still don’t know what entering into life is probably wouldn’t understand what this means. Why was I just asking you what a state is? Because if you don’t understand what a state is, you won’t know what I’m talking about at all. You will think: “You’re just being bombastic; these are empty words. We don’t know what You mean. We’ll just treat what You’re saying as true and listen to it, and after hearing it do nothing more.” If that’s your perspective, it shows that you don’t have any experience and you don’t understand.
In order to enter into the reality of life, enter into the reality of truth, and have true entry into life, people must grasp many different states, enter into many different states, and understand and grasp many problems that exist within themselves. They must thoroughly understand what kind of state they’re in in their current phase or when they encounter an issue, whether this state is correct or incorrect, what kind of corrupt disposition is revealed when they are in an incorrect state, and what the essence of this corrupt disposition is. People have to understand these things. If you don’t understand and grasp these things, for one, you won’t know where to begin to change yourself, to know yourself; in addition, you won’t know where to begin in eating and drinking the word of God and entering into the truth, right? Don’t you frequently run into this kind of issue where I talk about something, you listen, and just know that it’s a thing, but you don’t know what kind of state it refers to, and you can’t hold yourself up to it? You still haven’t had that experience, right? If you have a bit of experience with something, for example, I talk about some daily thing having to do with people performing their duty, some corrupt disposition revealed while doing their duty, something having to do with people’s intentions, arrogant disposition, muddling through things, and their attitude when performing their duty—if I talk about these things that are relevant to you, that are very close to you, you can probably hold yourselves up to it, but not some of the deeper things. Aren’t there times like this? (Yes.) What can be done if you can’t hold yourselves up to it? If you can’t, then you just listen to it as a doctrine and it just goes right over your head, right? If you can hold yourselves up to it, how should you listen to it? How should you understand it? (As a path for entering into life in our daily lives in the future.) From what kinds of words do you figure out that they are a path for entering into life? (What God just shared in fellowship with us about people’s states. Only if we can grasp our own state will we be able to truly know what kind of condition we are in and how to enter in and practice in the direction that God requires. And we should be able to have discernment regarding our own nature and essence, our perspective on things during a certain period of time, what kind of intentions we have, and if we have a positive mentality or a negative state—this way we will have a path for our own personal practice and entry.)
That understanding people’s corrupt disposition is important is a very general statement. Understanding a corrupt disposition is important, but there is a pathway to understanding it. That is, when you encounter an issue, what are your own perspective and attitude, what kind of thoughts do you have, what position are you looking at and handling the problem from? Through these things you can understand yourself; you can know yourself. What’s the goal of knowing yourself? It’s to better grasp your own state, and to achieve a change in your disposition. So what phase are you in now? Do you understand what kind of state you’re in during different periods of time or when you encounter different issues? How much do you understand it? Have you put effort into this? Have you studied it? Have you had any entering in in this aspect? To what degree have you entered in? (I know a little bit, but during the process of practicing sometimes I’m able to practice, and sometimes I can’t. Sometimes my attitude is really rigid and my heart won’t turn around for a long time; I’m in a state of struggle. I don’t recognize some of my states, or my recognition is very shallow—I only know some superficial aspects. Sometimes I don’t treat it like a serious issue, but have a cavalier attitude toward it.) (Before, I probably didn’t know when I was in a particular state. I wasn’t conscious of it. After a period of time of experience I have a little consciousness, and I know what state I’m in, but I still don’t have a path of practice. This is the phase that I’m in.) Hm, tell us more about that. (Sometimes when I encounter a big problem, I have a grasp on some of what I’m revealing. When I’m faced with some details, some minor little things, it’s really easy for me to ignore it and not gain a grasp on it. Sometimes I’m not even aware of the fact that I’m living in that state.) Which occurs more frequently, being aware of it or being unaware of it? (I’m unaware of it a little bit more of the time.) What kind of condition are you in when you’re unaware? Under what circumstances are you not aware? (For example, in some small things, I reveal a corrupt disposition and live relying on it in spite of myself. During that time I’m in a condition of unawareness.) (It seems that “unawareness” is when someone sees something as a task to go do, but they don’t link it to entry into life or a corrupt disposition at all. So when they do something, even if they reveal self-righteousness or some other kind of corrupt disposition, they don’t realize that at all. This is because the person is just doing something. They’re not connecting it to God’s words or entry into life. This way they are prone to unawareness.) Mm, this is a type of state, seeing performing your duty as performing a task, a type of work, duty, or responsibility. That is, doing it in a numbed state, not linking it to entry into life. This is the most common state. You are just doing something, merely seeing it as something to get done, not seeing it as a path or a method for entry into life. Isn’t that so? Just like a job, some people go to work as a way to just get by, and earn money to feed their families. Some people see their work as a career and it’s tied up with their entire life. They connect it with their interests, hobbies, ideals and goals in life. Some people treat it like a responsibility, something that they have to do. They are very punctual, work from nine to five, and it’s just to earn a few bucks. They earn their money, and then they are able to go back home and take care of their family. They don’t have a mind to have goals or ideals in their life, or to undertake a career. They are disconnected from humanity. Aren’t most of you in a state like this? Disconnected from entering into life, from belief in God, and even though you have some ceremonial sort of prayer and understanding of yourself, or have a spiritual life, eating and drinking God’s words, gathering together, or sometimes joining in fellowship, it’s just going through the motions. Otherwise, after a while you may wonder: “Do I still believe in God? Am I still one of His believers? Am I still a part of them?” Only when you have a little of guilt will you look back and think about the issue of entry into life. The rest of the time you mostly just do things according to your own whims. When you’re happy and light-hearted you do things a little better, but if you’ve had bad dreams and didn’t sleep well, putting you in a bad mood, that can take over your mood for a week or ten days. And it also impacts the results from performing your duty. You don’t have any awareness, you just blindly go through it. Isn’t that right? Things go by this way and you’ve wasted ten days, two weeks, and you get by just muddling through like this. When living in this kind of state, isn’t your entry into life just stagnating? (Yes.) If your entry into life is in stagnation, can the things that you do and the duty that you perform in front of God satisfy Him? (They can’t.) Is it so absolute? At times, you may believe for a while: “There’s never been any problem with doing things this way, so I’ll just do it this way. I haven’t made any major mistakes, I haven’t overstepped any bounds, I haven’t violated any principles, and I haven’t done any obvious evil or bad things that offend God’s disposition. I perform my duty just like an old ox—I put my head down and plow forward, I don’t delay my work, and I never give up on the task at hand. My heart isn’t idle. Performing my duty this way is fine.” This in and of itself is a way of just muddling through your faith in God; it is an attitude of disinterest and laziness, right? If suddenly you do something wrong or violate a principle and you are dealt with, you feel: “Ugh, judgment and chastisement have come upon me.” Then you are awakened and you’re able to get your spirits up for a couple of days. During those couple of days, is that a proper state of entering into life? As soon as you are subject to pruning and being dealt with, you show some change, as if you’re being prodded to take one more step, to move forward. Does moving forward a bit have any impact on your entry into life? From the outside it looks as if you’ve taken a step forward and that you’ve taken in a bit of the pruning and being dealt with, the judgment and chastisement. However, looking from personal subjectivity, if someone absolutely does not understand, does not grasp, has never dug into their own corrupt disposition as well as all of their corrupt states, which are negative and dark, and they have never resolved these issues, will they be capable of achieving a proper state of entry into life? Can they enter into the reality of the truth? (They can’t.)
Some people say: “In every kind of thing I do in performing my duty I’m able to grasp the principles. Isn’t this understanding the truth, and entering into the reality of the truth?” Rules are easy to keep and external practices are easy to uphold. For example, you have to go to bed every evening by ten, and get up every morning no later than five, your sleep is determined based on this principle, and it is simply between those times. That’s the principle. If you have to be punctual that’s something you can achieve, but if you have to truly understand the significance and value of that punctuality, would you be able to do that? (No.) Why not? (Because people do not have that kind of intention themselves. They’re passive; they’re driven, bound, or pushed by something outside of themselves. It’s a mandatory measure.) So then what’s the issue that hasn’t been resolved here? (Lacking an attitude of subjectivity.) That’s not right. If you are asked to go to sleep at ten at night and get up at five in the morning, do you have some opinion about that? (Yes.) And what opinion is that? (It’s too early to get up.) So where does this idea that it’s too early come from? (The flesh.) It comes from the flesh. Then why would someone say “it’s too early”? There’s a kind of thinking that that comes from. What kind of thinking is it? (Lazy thinking.) What drives lazy thinking? Just “lazy” doesn’t have anything to do with a corrupt disposition. Being lazy, not wanting to endure hardships—does this have to do with a corrupt disposition? (Yes.) What kind of corrupt disposition? People will have a certain opinion about getting up at five. How about getting up at ten? (No opinion.) No opinion—you’re all thrilled. “This is great, I can sleep until I wake up naturally!” People aren’t willing to get up at five, they have an opinion about it: “Why do I always have to get up so early? Other people get up at eight or later; why do we get up at five? It’s too early!” People are happy if they get up at ten: “Ah, that’s so wonderful! I finally don’t have to get up early, getting up early every day is tiring! I no longer need to rush to start working after I get up. Starting work after 12, in the afternoon, is better, more comfortable!” So of these two—one makes someone happy, the other makes someone unhappy—which is right? (Neither one.) Neither one is right—what’s going on with that? (They both contain personal intentions and aims.) (There’s no measurable criteria. If it’s in line with someone’s own fleshly interests they’re happy; otherwise, they’re upset.) You feel great when you personally benefit, but getting up at five always irks you. Neither one of these displays is good, right? (Right.) So what would be a “good” time to get up? Eight? If you have people get up at eight, some slackers still don’t want to get up. They think: “Eight is so early! Even the birds aren’t singing! Let me sleep a little longer.” Then they fall back asleep and sleep until 12—they’re groggy and disoriented. This is how most people would like to pass their days, right? Let’s take this to talk about people’s corrupt disposition. What actually is this kind of corrupt disposition? First, let’s talk about whether the majority of corrupt dispositions are good or bad? Are there good ones? Are there positive ones? (No.) Why not? (Because a corrupt disposition is not positive. It’s in conflict with anything positive.) On this term, of course there’s nothing good about it. It’s all corrupt, and if you take it apart, analyze it, break it down, there’s certainly nothing good about it. “Corrupt disposition”: in and of itself, the word “corrupt” is clearly not a positive term, but a derogatory term. There’s really nothing good about the words, but in essence—what actually is a corrupt disposition? So let’s take this issue of getting up at five or at ten as an example—you’ll understand a little better. What’s getting up at five for? If you wake up at five, won’t you be able to go to sleep early, at ten? (Yes.) So when it’s time to go to bed, can you go to sleep as soon as you lie down? (Yes.) You’re not likely to have a hard time sleeping. First of all, this kind of sleep schedule is very well-suited to people’s biological clocks; it’s in line with laws of nature for the human body. If you get up earlier, you can go to sleep earlier. By going to bed early you don’t need to stay up late—this is good for people’s health. But are people willing to accept this schedule? It’s difficult for them to accept it. Why is that so? No one wants to get up early. At five in the morning, you’re sleeping really well, warmly nestled in your bed. If you get up it’s still cold and dark outside—it’s completely boring, there’s nothing fun to do, and you don’t have an appetite. From every physical and emotional aspect, it’s really uncomfortable. It’s not enjoyable. But in reality, getting up at that time is good for people’s health; it’s just that people themselves can’t accept it. Then if you get up at ten? Based on your body’s natural laws, if you get up at ten in the morning, what time would you get sleepy? (Two or three in the morning.) Not until two or three in the morning, right? If you get up at ten in the morning, if you have to go to bed at ten at night, will you be able to fall asleep? (No.) What do you do if you can’t fall asleep? (Just lie there.) Just lie there—is anyone that well-behaved? Someone isn’t sleepy, so they start thinking: “Where can I go do something, something fun?” Isn’t that right? This is the lifestyle of modern people. Mess with this, mess with that, don’t go to sleep. What is this called? Not doing what you should, just messing around. And at what time will someone finally want to go to sleep? After midnight, right? If someone doesn’t go to sleep by the time it’s past midnight they have to prop their eyes open. They hurry up and go to bed, and as soon as they lie down they’re asleep. Once they’re asleep they don’t want to get up. When they’ve gone to sleep too late and you wake them up at five, they say: “I need to sleep just a little longer.” If you wake them up at eight, they say: “Just a little longer.” They sleep until eleven or twelve—they can’t get up. Once they do get up, someone says to them: “Where did you go?” “I didn’t go anywhere.” “If you didn’t go anywhere, why do you have such dark circles under your eyes? What happened?” Would you say that this kind of lifestyle, these rules, are beneficial for people? When this has gone on for a while, is it good or is it bad? (It’s bad.) This is actually something that I don’t really need to say; most people have experienced it. When you stay up too late you’re tired in the morning, you don’t want to get out of bed, and you’re sleepy after you get up. If you get up too late, you can’t sleep at night. What do you do if you can’t sleep? You stay up and putter around. Once this kind of vicious cycle has gone on for a while, your body’s natural, normal metabolism will be out of balance.
Anyway, let’s take this example. Someone gets up at five and goes to bed at ten. This is a very good rule and it’s good for their health, but people find it unacceptable. There’s a problem with finding it unacceptable. It’s not that they don’t understand this principle, that they’re not familiar with this kind of common sense—they’re very aware of it, so why do they find it unacceptable? Why aren’t people willing to abide by this? Why aren’t people willing to live this way, according to this rule? (People don’t like positive things.) This is slapping a really broad label on this: “Positive things.” Is there another way of putting it? (Satan has corrupted people; when they don’t have something to do they watch TV or play games; these kinds of things suck people in, so they’re not willing to go to bed early and get up early. In the past, late at night people didn’t have anything to do, so they’d be in bed by seven or eight, but now people are sucked into these things so they stay up late. Their biological clocks have been disrupted.) In the past people went to bed early and got up early. They didn’t have a corrupt disposition; a corrupt disposition is particular to modern people and young people. Old men and women don’t have a corrupt disposition, earlier generations don’t have a corrupt disposition—they go to bed early and get up early. Is that the case? You’re once again just fixating on things. I gave you a simple example, but again, you’re fixating on this one thing. Why is that? Why don’t you ever understand what I’ve said? I gave you this example, that people don’t want to go to bed early and they don’t want to wake up early. Why are they this way? This has to do with people’s interests of the flesh. Which ones? You tell Me. (Our own preferences.) (We have to change our lifestyle habits.) It’s related to people’s interests of the flesh—they don’t want to endure hardship, they’re not willing to. They’re not willing to forsake the flesh. Isn’t not wanting to get up early wanting to sleep longer? Isn’t sleeping longer wanting to follow the preferences, the feelings of the flesh? What are the benefits to people who get up early versus people who get up late? It’s whether the flesh feels good or not, it’s fleshly comfort or discomfort. Isn’t that it? (Yes.) When someone gets up early, there’s a conflict with their fleshly comfort, right? (Right.) When this conflict occurs, people feel unwilling, and they have unhappy thoughts. When they have unhappy thoughts, are they willing to accept that getting up early is good for their health? (No.) They won’t accept this—they won’t accept this fact. You see, such a small interest, just a few hours, but people aren’t willing to give it up. They must discipline their body, pray, and work on their own thoughts; they also have to be influenced by their environment. When they see that other people have all gotten up and they’re still lazily sleeping, they think: “This isn’t good, this is embarrassing. I have to hurry up and get out of bed.” They’re forced like this every day—when they get up they’re so miserable. You dig into these thoughts and states of people carefully. What kind of thing leads to all of this? People are greedy for comforts of the flesh; they want to do things according to their own desires. There are also thoughts of laziness and self-indulgence in this. One aspect is that they’re not considering the normal laws of the body, and another aspect is that they’re not considering their own duty. They’re working from their own fleshly interests, right? At its heart, there’s something in people’s corrupt disposition, which is that they always want to indulge their own flesh, to be free of restrictions, and sometimes there are even things that come out of this corrupt disposition of people that are unreasonable. Isn’t that so? Something so small, but it touches on people’s own interests—is this a major interest? (No.) It’s not—how insignificant is it? In reality, this is not a big deal, if people can just exercise self-control they’ll be able to overcome it. But they sleep in, nestle in their warm bed; they revel in it and love being in bed. This tiny little interest is very difficult for people to give up. When this insignificant interest of yours is in conflict with upholding principles, you feel angry and unhappy. You always feel: “Why can’t I ever indulge myself just once? Why can’t I do what I want to just one time? When can I get out of this environment and have a really good sleep, sleep for a week or more?” There are some people who frequently think this way. Don’t you think this is a pitiful way to live? (Yes.) People’s lives are pitiful.
How can this state be resolved? You have to pray every day. Otherwise just set an alarm? This is how it has to be resolved: You must pray. You must pray to be faithful to your duty, you must be able to overcome your own difficulties in the flesh, strive to become more mature, you must not revel in comforts, be able to endure hardship, be faithful to your duty, not do whatever you desire, and learn how to restrain yourself. Is it easy to restrain yourself? (No.) Why not? (Because people aren’t willing to be restrained. They don’t like to be managed; they want to indulge themselves.) People don’t know to restrain themselves, and they are not able to do so. Their capability for self-restraint is lacking. So people are immature—no matter how old they are, they are immature. Someone may say: “You’re an immature person. You’re a full-fledged adult, so how is it that you are unable to restrain yourself? It’s clear that you’re no longer a child, so what’s going on?” They haven’t grown up; they haven’t matured. They’re an incomplete person, right? You see, some small thing, when it touches on someone’s own interests, their corrupt disposition will be revealed. When their corrupt disposition is revealed, the truth is necessary to resolve it. They must enter into the reality of the truth and understand the relevant truth in order to resolve the issue. They have to understand the relevant truth to resolve the issue at hand. Then without even realizing it, they will mature, they will grow up; they will change in this aspect. And when they change, they’ll have more and more strength for overcoming their own difficulties and weaknesses, and overcoming degenerate thoughts of their indulgences and greedy comforts. They’ll no longer be so cowardly or fragile. Have you personally experienced this kind of thing?
I just mentioned a simple example. In a small thing like this, we can see and unearth someone’s corrupt disposition and the things in their thoughts. By unearthing this, can you find out what kind of person you are? By unearthing these corrupt dispositions, is it true that you can unwittingly discover that you truly are a corrupt person, a person without the truth, and that you are not someone who is free of a corrupt disposition? After you have grasped these things you can go ahead and classify yourself and sum up what kind of person you are. Some people say: “By unearthing these corrupt dispositions and understanding my different states, understanding the thoughts that are produced from within me as well as my own perspectives and attitudes when faced with different issues, I see that I am a despicable person.” Some people say that they have seen that they are someone who is not scrupulous in what they do. Some people say that they have seen that they are a malicious person. Some people say that they have seen that they are arrogant and conceited, someone who loves to show off, act high and mighty, and lord over others. After some time of unearthing these things, some people discover that they are a hypocrite, and some people discover that they are a nobody and that they have nothing. They say: “I used to think that I was talented and capable. I was very knowledgeable in my field, but now I’ve found that I’m a nobody and I’m incompetent; I do foolish things and I don’t have any principles.” And some people discover that they are narrow-minded and petty. They are not upright people; they are very sensitive to others, they can’t handle it if someone offends them in passing, or if someone says something that touches on their own interests. They are petty, they are not tolerant, and they do not know to compromise in the least. If you work on this and focus on this, won’t you see results? (Yes.) After getting these results of knowing yourself, won’t this be helpful for your entry into life? (It will be.) How will it help? (When someone has an understanding of their arrogant nature they’ll be able to be a more low-key person.) (If someone has an understanding of themselves they’ll have a heart of seeking. If people don’t face these things they are completely unable to seek, so they don’t know if they are in a state of revealing a corrupt disposition.) (If someone doesn’t understand themselves they don’t know that their own situation is actually very sad. They can’t recognize it. Once they’ve seen it that will produce a state of wanting to free themselves from it, a state of wanting to seek the truth and conduct themselves according to God’s words.) If people feel that they are really great, righteous, generous, talented, tolerant of others, kind, honest, and loyal to others—they are able to find traces of these strengths in themselves—they can find some aspect of these revelations and these realities; on the contrary, if they feel that their own corrupt disposition contains things that can be seen in any normal person—arrogance, conceitedness, hatred, or jealousy, and they feel that these are small problems; if they feel that aside from these little flaws, that they are really perfect, that they are more dignified, loving, and attentive than others, and that they are cleaner and nobler than others—if people always have this kind of internal state, will they be able to have genuine repentance in front of God? (No.) Then under what circumstances are people able to truly come in front of God, understand themselves, genuinely prostrate themselves and say the following? “Oh God, I am a corrupt person. I am a nobody; I am a person who is deeply corrupted by Satan and I cannot control myself. I am someone who cannot put something aside if it touches on my personal interests. I am a selfish and despicable person.” When can they achieve that kind of genuine repentance?
For example, some people think that they are very good-looking, very pretty. Some women think that they are beautiful, and some men think that they are very handsome, but one day someone says: “Oh no! You have a mole there! They say that that kind of mole is no good!” That someone didn’t say much and didn’t say anything specific, but it impacts them, hits them hard, and ruins their perfect image in their heart. They feel bad, and say: “I have a mole on my face, but why can’t you see all those moles you have? There are even more things said about those moles that you have!” What’s the reason behind saying that? Why would they say something like this? What kind of state produces these kinds of words and feelings? (Not understanding themselves.) That’s not right. Those kinds of people generally understand themselves. They think: “I’m terrible, my life is a failure, I have bad humanity, I have no humanity!” They understand themselves, so why is it that when they encounter an issue of a tiny little mole, they get so upset, so angry, and they have such a vengeful, vicious state? What causes this? (They feel that they are perfect, so when someone else says they have a mole it offends them.) What in them does it offend? (It’s that the more they feel they’re fine in a certain aspect, the less tolerant they are in that aspect, so they can turn some tiny issue into a big problem.) This is hitting someone’s soft spot. You can’t ruin their perfect image. You absolutely cannot bring up any shortcomings or doubts about anything about them that they think is fine. So what should you say? “You have a mole there, but it’s a nice mole. I’ve heard that a mole there is really auspicious—you’re extremely lucky! You have a good fate; if you didn’t have this mole, you would probably be lacking something in your life. It’s really lucky that you have this mole.” So what would they be thinking at this point? “It’s true—I was already pretty good-looking, and after growing this mole, I think that my fate is not bad. I’m a blessed person. A fortuneteller told me a long time ago that I had good fortune, that it wasn’t bad. See, you’ve noticed. Other people haven’t seen it—they’re blind!” Then that person is happy. Is that the same person as the one who was just angry? (Yes.) So how can one person have two different types of expressions? Which is their corrupt disposition? (Both of them are.) Yes, both of them are. Which one is more despicable? (The second one.) Why is the second one more despicable? (It’s really fake. They have no insight into themselves.) It’s fake, ignorant, foolish, despicable, and filthy, right? If someone says that you have a good fate, does that make it good? Is that within people’s control? Is it something that can be determined by a few words from someone? (No.) Then why are you so happy? This is called foolishness. Why is it called foolishness? This is self-deception. If someone else says something nice about that mole, does that make your fate good? Aren’t you fooling yourself? If someone says a few nice words, perhaps it’s just to flatter you. They know that you like to hear nice things, so they praise you to make you happy, to tease you. How can you be so self-satisfied? You’re afraid it’s not actually good, and you’re not willing to hear something negative. You can’t respect the facts. You don’t know whether you really have a good fate as this life isn’t over. Isn’t that right? (That’s right.) So if someone else says you have a bad fate, why is it so upsetting? You even have thoughts of lashing out, a feeling of hatred and revenge. As soon as they say a couple of nice things, how can you be so happy? You even want to treat them to dinner, saying “You’re such a kind person! Your words are like gold. What you’ve said will certainly become true—I do have a good fate!” They are just beside themselves with joy. Would you say that this kind of person is shameless? They are shameless, foolish, and pitiful. It’s not a nice thing to hear, but it actually is the truth. So where do people’s ignorance and foolishness, different expressions of this kind of ugliness, come from? From their corrupt dispositions. People have desires and wishes for their own fate, whether their future will be happy, and what it will be like. Are these wishes proper or improper? Let’s not worry about whether they’re proper or not. Overall, their attitude toward this matter and what they reveal when they are faced with it are not improper; they are not the reason and conscience that someone with humanity should possess not what someone with normal humanity should live out either. Isn’t that right? (Yes.)
So how should people handle this kind of matter? Some people say: “When someone praises me I won’t say a word, and when they say bad things about me I won’t say a word either. I’ll just be cold!” Isn’t that attitude of neither humility nor arrogance great? “I don’t have a corrupt disposition; I’m free of desires.” What is this? It’s more rational! Look at those with that kind of attitude, they don’t speak, they’re rational, they don’t make any assessments about whether their fate will be good or bad, or if they’ll be blessed or suffer misfortune. And they don’t try to envisage these things either; they allow God to manage it. What kind of attitude is this? You can’t discern this, right? If you encounter that kind of person you won’t be able to see into them. You think: “What do they actually mean? What kind of attitude do they have?” So you try again and say something that sounds even better. You continue on: “I’ve seen that mole of yours in a lot of books. It really is a good mole; I’ve seen it online, too, and I’ve seen a lot of people with moles that look like that. Later, they found good husbands and their families are well off. They have really good lives—they have a lifetime of wealth and good fortune. Really lucky!” You praise them and praise them, and finally, they can’t contain it anymore and say: “Really? Is that true? Then this mole is really valuable; I can’t get rid of it. I nearly had it removed.” They can’t hold back, right? They can’t pretend for long. No matter how well they pretend, they can only do it for a little while, but pretending for a lifetime is not easy. No matter how well you pretend, how well you disguise yourself, you cannot cover your corrupt disposition. Regarding what you feel in your heart, think in your head, and what hopes you have—you can fool people, but you can’t fool God. You can’t fool yourself, either. You may end up not saying anything and the other person doesn’t find anything out, but later on when all is quiet, you’ll think to yourself: “Just like anyone, I don’t want people to say bad things; I’d rather have them praise me a bit.” But no matter what, whether you have revealed that or not, generally speaking, these things that people think, that are produced from within all represent their corrupt disposition, no matter if it’s intense or not, or whether it’s obvious or not. Everything that people naturally reveal is a corrupt disposition. So aren’t these corrupt dispositions revealed very naturally? Can’t they be revealed at any time and any place? As soon as someone isn’t careful they just blurt something out and they lay bare what’s in the deepest recesses of their heart. Then they regret it and think: “Next time I’ll hold my tongue; talking too much causes problems. If I don’t speak, won’t my corrupt disposition not be revealed?” But they do something and once again make a mistake when they’re not careful and reveal a corrupt disposition again. They reveal their own intentions, and once that has been revealed, they think: “How did that happen again?” It can be revealed at any place or any time and you can’t guard against it, right? That’s why, if your corrupt disposition isn’t resolved, there’s no fortress strong enough to guarantee it won’t be revealed.
There’s only one way that allows you to not reveal a corrupt disposition, and that allows you to display rationality, conscience, and reasonableness—to express normal humanity. There’s just one way that can ensure this. What is that way? Is it self-control? (No.) Self-control is not the way, and restraint is not the way. How about being dealt with and pruned sometimes? What that can resolve is limited. Sometimes you’re dealt with and pruned every three to five days and a little bit is resolved, and sometimes you’re dealt with and pruned every ten days or a couple of weeks, and a little bit is resolved again. But at times a year will go by and you don’t face being dealt with, so would corrupt dispositions not be resolved? What can be done? When a corrupt disposition is discovered in someone, they must understand what kind of problem it is, why that corrupt disposition is being revealed, why those kinds of filthy, despicable, foolish, and ignorant actions and thoughts are within them and can even be revealed at any time and any place—it’s embarrassing, shameful, and they feel they’ve lost face and have no dignity. What was I just saying? (How to resolve a corrupt disposition.) Mm, how to resolve a corrupt disposition. First you must recognize and dissect the sources of these corrupt dispositions, and then you have to find the corresponding method of practice. Let’s not be abstract; let’s take the situation we were just talking about. A pretty girl thinks that she’s really good-looking, really beautiful. Then one day someone tells her that she has a mole on her face. She’s not happy. It damages her self-esteem. When her self-esteem is damaged and a corrupt disposition is revealed, what can be done? When encountered with something that contradicts your own ideas, that you don’t want to hear, what can you do? How do you treat this matter? How should you first approach it in order to be someone with humanity and rationality? First you must calm yourself and analyze it: “What does he mean? Is it targeted at me? Does he want to get back at me? Is it that yesterday I didn’t give him face, so today he’s targeting me?” First analyze it and think about it: “Yes! I said something yesterday that was hurtful to him so today he’s targeting me. This isn’t over! An eye for an eye, a tooth for a tooth! He isn’t kind, so I won’t be just! I have to get back at him!” What is this called? What kind of revelation is this? It’s still revealing a corrupt disposition. If you dissect the essence of this kind of corrupt disposition, isn’t it malicious? It is malicious in character, but what is it in action? She intends to get revenge; she has the intention to get revenge. Isn’t the character of the action of taking revenge malicious? It does contain a malicious nature. If someone didn’t have a malicious nature, they wouldn’t think of taking revenge. When they think of revenge, they say these words: “You have moles! You have so many moles!” What is this? This is a type of attack. Revenge is one type of action and revelation which comes from a malicious satanic nature. Is that a corrupt disposition? People think like this: “If you’re not going to be kind, then I won’t be just! If you’re rude to me, then I’ll be rude to you as well! If you don’t treat me with dignity, why would I treat you with dignity?” What sort of thinking is this? Is it not a vengeful way of thinking? In the views of an ordinary person, is this type of perspective not viable? Does it not hold water? “An eye for an eye, and a tooth for a tooth”; “here’s a taste of your own medicine”—among unbelievers, these are rationales that hold water and are accepted as above-board. Some people even think that this is how an upright and honorable person should behave. However, as someone who believes in God—as someone who seeks to understand the truth and seeks a change in disposition—would you say that such words are right or wrong? Are these perspectives right or wrong? (Wrong.) Why is that? Where do such things come from? They come from the malicious nature of Satan; they contain venom, and they contain the true face of Satan in all its maliciousness and ugliness. They contain the very essence of that nature. What is the character of the perspectives, thoughts, expressions, speech, and even actions that contain that nature’s essence? Are they not of Satan? Are these aspects of Satan in line with humanity? Are they in line with the truth, or with the reality of the truth? (No.) They are not the actions, thoughts, or perspectives that followers of God should possess. Then when you do things or think about things that way, or you express those things, do those actions, thoughts, and expressions of yours conform to God’s will? Since these things come from Satan, are they in line with humanity, with conscience and reason? (They’re not.) Now people understand that they’re not in line with these things, but before understanding this, did you believe that these actions and thoughts were presentable? And what else did you believe? You thought: “I’ll get revenge, I’ll show you, and I’ll say these things—I’ll do it out in the open. I’m fair, I’m an honorable person. I’m open and above-board. I hate you, I’ll get my revenge. I’ll tell you a thing or two! I’ll say it in the open. I’ll get you, and I’ll do it in the open. I won’t be a despicable, sneaky person—I’m honorable and my actions are upright!” Wasn’t this what you thought? People’s hearts are full of and occupied with these things, these rationales. They guide people’s thoughts, behaviors, and actions as well as their various states and perspectives. So are they able to understand the truth? On the contrary, don’t people put into practice and uphold these things they believe to be presentable and correct as if they were the truth? (Yes.) So now have you found the source of it? Why can’t people achieve a genuine change in disposition? Why can’t they truly resolve their own difficulties? Continue on this path unearthing these things, and see which things that you believe to be tenable, common principles, and in line with the ways of the world, and see what things you believe are above-board, upright and honorable—see which of all of these excuses, actions, perspectives, and logical thoughts you have allowed into your heart and treated as the truth without believing that they are part of a corrupt disposition. You dig through all of this. Isn’t there more? (There is.)
Returning to that example that we were just discussing. After hearing all of this, how would someone who have normal humanity and the reality of the truth deal with it? The negative and the nice-sounding aspects, these two different ways of speaking, what would be the most proper and rational presentation and expression, with the most humanity for handling this? We just talked about those thoughts that people have internally. Regardless of whether you believe it is right or wrong, that all comes from Satan. That is not proper, that is not the truth—that all comes from a corrupt disposition. No matter how right you think it is or how much everyone would approve of it, it is not coming from the truth. It is not an expression of the reality of the truth and it is not living it out. It is not in line with God’s will. Give it some thought—what way of dealing with this contains rationality and humanity? Haven’t you encountered this kind of thing? Someone praises you and you’re full of sweetness, but if they say something bad about you, you get upset and you’re shooting daggers at them? Don’t you encounter this frequently? You encounter it a lot—it’s not just a matter of a little mole. For example, someone suddenly sees that you have a white hair on your head. “Oh no! You have a white hair!” Your heart stops for a moment, and you think: “A white hair? Could I be getting old? I’m not old! You have two!” Only then do you have peace of mind. How should this issue be treated in order to be someone who has rationality and normal humanity? Give it some thought. First, you can’t develop a heart of malice, of revenge—this is one kind of attitude. Additionally, when someone praises you, you don’t have a feeling of being over the moon—this is one type of state. When someone says something negative about you, you’re not irritated and you don’t want revenge; you’re not upset, but you have a proper attitude. Whether they praise you or not, or say something bad about you, you must have a proper attitude in your heart. What is this attitude? First you have to be calm, steady, and upright. Sit up straight, take a deep breath, and then ask her: “Sister, what do you mean by saying that to me? Does my mole impact you? Who doesn’t have a few moles on their face? You can’t tell me that you’ve just seen that one mole of mine. There are moles on so many other people’s faces, but you haven’t seen them? Why would you deliberately target at me? I noticed this mole a long time ago, but I didn’t say anything about it. I went with the flow—my looks are what they are. We can’t change what kind of appearance God gives us; we must obey, we must praise God. Everything He does is good, and I won’t ask to change it. Today you’ve said something bad about me, but I am still a creature. If you praise me, I am yet a creature. The good and the bad things about me are in God’s hands, and man cannot change them. A person’s fate isn’t determined by a mole, nor is it determined by your assertion, by a few words from you. How could the face-reading book be accurate? How could you be so nosey? A mole can change someone’s fate? A mole can resolve issues in someone’s destiny? It can determine someone’s fate? It can’t! This is a petty thing; let’s not discuss moles. Let’s talk about how to perform our duty well, what kind of corrupt disposition we express that we haven’t yet discovered. That would be much better! I’m not interested in that mole of mine that you brought up, but if you tell me what aspect of a corrupt disposition I express that I haven’t discovered, that I haven’t acknowledged, I would be interested in that. Don’t bring up the mole. You should bring up the expression of a corrupt disposition. I’d be happy to hear that. We should have fellowship on this issue and explore it so that we experience growth in our entry into life and have deeper entry. That would be wonderful! What’s the use of discussing a mole? It can’t put food on the table, and it can’t impact fulfilling our duties, so there’s no point in talking about it. I don’t care what you say about it. I don’t care if you say it’s good, or if you say it’s bad. If you want to praise me you probably have some sort of intentions toward me. You probably want me to help you with something, right? If you want me to help you, you don’t have to use this means. I’ll help you without expecting anything for it. If there’s something I can help with I’ll just help. If I can’t help, I’ll give you some suggestions. There’s no need to interact with me this way. It seems so fake—I’m sick in my heart, it’s nauseating! So you say it’s not good that I have a mole—so what? Are you tempting me, wanting me to enter into a temptation, to have me expose hot blood and then take revenge on you, attack you? I won’t do it. I’m not that dumb! I won’t fall for Satan’s trickery. So I have a mole—even if my entire face were covered with moles I wouldn’t be afraid of you laughing at me.” What kind of attitude is this? (It’s a good attitude.) What is this kind of action called? This is called fighting back against Satan. There are some people who, when they have nothing to do, like to gossip about these useless things. “Ah, you have such pretty eyebrows!” “Ah, your teeth are so beautiful. They look just like so-and-so’s teeth!” “Ah, you have such a nice figure!” “Ah, you really have an auspicious look.” What use is all of that? If they see that someone has a bit of power, is a bit good-looking, or has some value for being utilized, they do their best to be near them and use all sorts of despicable means to get close to them, to flatter and praise them, to fawn over them, and to attend to them. It’s so nauseating! They satisfy their own intentions and desires through hidden motives and despicable means. Isn’t that nauseating? (It is.) Then what can be done when you encounter this kind of thing? An eye for an eye, a tooth for a tooth—is that right? If you have some time you can have some fellowship with them. If you don’t, you can say one thing to them, a bit harshly: “Satan! Get thee behind me!” Is that a little strong? (It’s a bit much.) It’s too “spiritual,” isn’t it?
In fact, this is easy to resolve. When you encounter this kind of thing, you can just reply with one thing to embarrass them. And what would that be? Do you have the words? (Is there any meaning in saying this kind of thing?) “Are you talking idle nonsense?” How’s that? It’s not refined. We are modern, civilized people who are educated, knowledgeable, and have social status. We can’t say something so coarse. It’s too crude, too vulgar, and people would look down on it. Isn’t that so? So find something refined to say, like: “You’re such a gossip!” There’s no power in these words; they’re not strong. You could say: “So boring! Don’t you have anything to do? What good is it to blather on about that?” How many sentences? Three, right? Generally, when you don’t have anything to say, when the difficulty can’t be resolved, and you feel that saying that is superficial and nauseating, you don’t want to hear it, and you don’t like hearing it, you can use these three sentences in response and be done with it. You don’t have the time to respond in detail. When you have time, you can sit down and have fellowship with them. In fellowship, there’s no corrupt disposition, no hot blood, naturalness, attacks, revenge, or hate. There’s nothing to irritate people. When you’re in fellowship the things that you reveal must be in line with normal humanity, conscience and reason, they must have the reality of the truth, be able to help others, edify others, and benefit others. Isn’t that so? These are all positive expressions. And what kind of actions are negative expressions? Give a little summary. (Revenge, attacks, an eye for an eye.) What else? Don’t talk about the obvious things you see that aren’t right, but talk about those things that are considered right in traditional thinking: “A taste of your own medicine,” or “I am an upright gentleman, not a despicable, petty person; I’m not a hypocrite.” Are these things that people believe to be right in line with the truth? (They’re not.) These things are worth unearthing. In fact, you can usually see those things that are easy to discern from their outside appearance—you will not be mistaken. However, the things that people believe to be right are what they are likely to uphold, to see as the truth, and to uphold as the reality of the truth. After people uphold them they believe: “You can see that what I am living out is the reality of the truth and normal humanity. You can see how perfect, how kind, how upright and aboveboard I am!” This is a mistake that believers often make. They mistake these things for the truth—things that come from hot blood, from naturalness, from the flesh, from humans, morality, and ethics. They live them out as if they were the reality of the truth; they replace the truth with them, right? These things must be recognized. These things that come out of hot blood and naturalness must be unearthed and resolved. Once these things have been resolved, some of the things that you tend to reveal will be in accordance with the reality of the truth. Things that are in accordance with the reality of the truth are an expression of normal humanity. They are of the standard of conscience and reason; these expressions that are in accordance with the reality of the truth are not a corrupt disposition. They are not hot blood, or naturalness.
So if someone hurts you, what is the most proper way to handle it that is in line with the reality of the truth? If you, in turn, deal with them in the same way, is that in line with humanity? It isn’t, but it is “proper.” They hurt you so you can hurt them, get revenge on them. That’s because they already hurt you, so naturally you can hurt and take revenge on them. Because they hurt you so cruelly, you can take revenge, punish them, and show them as a matter of course, and no matter what the means. To bystanders, this would be reasonable and irreproachable. But what does this come from? From hot blood. They hurt you, and this type of action of theirs is the expression of a corrupt satanic nature. But if you take revenge on them, isn’t that exactly the same as what they did? Your thinking, your starting point, the source of taking revenge—isn’t that the same as theirs? (Yes.) Then doesn’t that, by its very nature, come from hot blood? (Yes.) It comes from naturalness, from hot blood, from Satan. Since it comes from Satan and from hot blood, should these actions be changed? Should the source, the intention, the motive behind doing these things be changed? (They should.) How can they be changed? There’s some small thing—someone hurts you but not terribly, it didn’t drive you to hate them or take revenge on them—and you say: “How about the two of us have a frank talk and lay this out. Why did you hurt me? If you tell me clearly I’ll spare you; I’ll be lenient and will be able to forgive you. But you have to apologize to me, and once you’ve apologized we’ll be even.” It made you uncomfortable but didn’t touch on your own interests, didn’t make you want to put everything into retaliating, so you are able to put your hatred aside, to dissolve that hate. You are able to not rely on hot blood but to rely on rationality and humanity to handle it properly. You can calmly take care of it and reach resolution. But when that hatred is too deep and you reach the point where you want revenge, you are deeply hateful and bitterly angry, are you able to exercise forbearance? Are you able to coolly and calmly say the following? “I won’t retaliate, and I won’t rely on hot blood. I must be rational and live based on normal humanity. I must live based on the reality of the truth. I will not take revenge, I will not reveal naturalness; I will not rely on Satan’s malicious nature to retaliate, or behave the same way as them.” You will gauge the seriousness of the situation—isn’t that a different state? (It is.) So what kind of states have you encountered? If it’s something minor—someone steals some little thing of yours but you are able to buy a new one, or has another bite of your food, takes advantage of you, digs out the piece of meat which is yours, leaving you with one less bite, then it isn’t that bad, and doesn’t count as some deep hatred. So, you don’t feel there’s a need to get all up in arms over one bite of food or a small wrong. You think it’s below you, that it’s not worth it. Under circumstances where you feel it’s not worth it, you’re able to handle it rationally. You can handle this situation rationally, but that doesn’t mean that you can necessarily live out this aspect of the reality of the truth. Isn’t this one kind of state? (Yes.) But things that you would not be able to handle rationally, on the contrary, you can rationally and calmly deal with them without revealing hot blood or corruption—what does this require? It requires the truth. Only with the truth can the issue of the expression of people’s nature be resolved. Only with the truth can the issue of people’s corrupt dispositions be resolved. It’s not someone saying a bit about some minor doctrines or having a little heart-to-heart talk with you that can resolve these issues of your corrupt disposition. It’s not that simple, is it?
What we’re currently discussing is the issue of mankind’s corrupt disposition, the issue related to mankind’s corrupt nature. Some people are naturally broad-minded. Someone offends them or says something unpleasant, and they just laugh it off. Some people are narrow-minded—they can’t get over it, and they’ll hold that grudge for a lifetime. So which of these two has a corrupt disposition? Actually, they both do. It is just that they are born with different personalities. But a person’s personality can’t impact their corrupt disposition, nor can it determine how deep it is. People’s upbringing, education, and home environment cannot determine the depth of their corrupt disposition either. So does it have to do with the things that people learn? Some people say: “I’ve studied liberal arts. I’ve read a lot of books, I have good taste. I’m cultivated, I had a good upbringing and I’m very cultured. So I am pretty tolerant, I’m very understanding of others and I’m a little more broad-minded. When I encounter something I can break it down myself, and I can apply doctrines to console myself a lot of the time. My corrupt disposition probably isn’t that deep.” And some say: “I’ve studied music—that’s a special talent. Music can nurture people’s souls—it can cleanse our souls. When every single note moves someone, their soul is cleansed, and it is changed—it is transformed. When people hear different music they experience different moods, different feelings. Therefore, when I’m in a particular negative state of mind, I can listen to music to resolve it. So my corrupt disposition can gradually lessen, become simpler and simpler. My corrupt essence can also gradually be resolved as I listen to music, as I improve my musical skills. And singers say: “Songs and melodies can bring happiness to people’s hearts. The more I sing, the more beautiful and wonderful my singing is, the better my singing skills are, and the faster my level improves. The higher a level I have, the better my mood and my state are. And the better my state is, doesn’t that mean that my corrupt disposition will become less and less?” A lot of people have misconceptions and misunderstandings in their knowledge and understanding of a corrupt disposition. They get a little education and believe that they have less of a corrupt disposition. People who are a little older believe: “When I was young I went through a lot of hardships. I live by the book, cleanly, and modestly. I’m not wasteful, I have a regular life; I don’t have that much of a corrupt disposition. Young people are impacted by the societal environment—they take drugs, they follow evil trends, and men and women are promiscuous—they are terribly contaminated by societal trends. Their corrupt dispositions are deep! They’re not easy to dig out!” These kinds of erroneous and false understandings and knowledge of a corrupt disposition lead to people having a different feeling about their own corrupt essence, their own satanic nature. This feeling allows most people to feel that although they have a corrupt disposition, although they have arrogance, self-righteousness, and disobedience, they are still good. Particularly if they are well-behaved and orderly, and they have a proper, regular spiritual life, and they are able to discuss some spiritual doctrines, people feel even more that they have borne fruit on the path of belief in God, and that their corrupt disposition has been resolved to a large extent. There are even some people who, when they’re in a pretty good state, when they have results and success in performing their duty, feel that they have already become spiritual, that they are a spiritual person. They feel that they are a holy person who has been perfected, been purified, and that they no longer have a corrupt disposition. Aren’t these misconceptions that arise when someone doesn’t have a deep understanding of a corrupt disposition, of satanic nature and essence? Aren’t these misconceptions the greatest barrier to resolving a corrupt disposition, to resolving their own difficulties? (Yes.) It is the greatest barrier, the most difficult thing to deal with.
Have you understood some things from what I’ve said in our fellowship today? Have you grasped the main points? Have you discovered any problems? If people don’t resolve their corrupt disposition, they have no way of entering into the reality of the truth. But when people don’t know what kinds of corrupt dispositions they have, or what types of satanic nature and essence they have or what it is, are they able to genuinely acknowledge that they are a corrupt human being? When people aren’t able to genuinely acknowledge that they are of Satan, that they are corrupt, that they are a part of corrupt mankind, can they truly repent? (No.) When people can’t truly repent, won’t they frequently feel that they’re really not bad? Won’t they feel that they’re very dignified, worthwhile, that they have status and are distinguished? Won’t they frequently have these thoughts, these states? (Yes.) Then how can these states be resolved? It can be summed up like this: If people’s corrupt dispositions are not resolved, any of their negative states will be very difficult to resolve. That is, if you have some aspect of a corrupt disposition that is not resolved, it will be difficult for you to come out of, shake off a negative state. You believe that this state is right, and you even really hold on to it and are very insistent. You believe that this state of yours is right, very correct and in line with the truth, so it’s very difficult for you to come out from that. When would you finally be able to come out from that? It is when you suddenly discover that that kind of state leads you to be able to resist and misunderstand God, and it leads you to be incompatible with God when you’re faced with an issue. It even leads you to be capable of attacking God, denying His correctness, and being more able to deny that God is the truth, that He is right, and that He is the reality of all positive things and the source of it; and you still believe that you are right. So, there’s no certainty on what you believe to be a correct state, a right state; there’s no certainty that this is the right thing. When are you able to discover that it’s wrong? It’s when you realize that this perspective that you hold is not in line with the truth and is contrary to what God says, that it’s not what He wants. It’s when the state that you’ve held doesn’t allow you to obey God, to be obedient, and you cannot satisfy God with that state and that method of practice when He has a requirement of you, when you are faced with the truth, with the facts. This proves that that state is wrong, isn’t that so? (Yes.) Have you run into that type of situation? When you encounter the facts, the thing you’ve always held to be the most correct causes you to have doubts, to have no path to take, to misunderstand God, and to generate resistance against God. Have you had times like this? Of course, the things that you believe to be wrong you certainly wouldn’t uphold, but when you believe something to be right, you live within that state. You believe it’s right and you live that way, you uphold that and insist on it. Yet one day when you confront the facts, you see that it is wrong. When something is wrong, how much of the time are you able to see, to be aware that it’s not right? If most of the time you are aware that it isn’t right but there’s resistance in your heart and you live in a state of resistance that you don’t come out of; if you then rationalize it yourself and before you know it this thing just disappears, goes by and is over with, then in that aspect you have no entry, and you haven’t resolved it. Its root is still inside of you. Although from the outside it appears that you’re not revealing that anymore and that you no longer think that way, the root problem still hasn’t been resolved. Then when will you no longer have resistance to God? You have to grapple with that state of yours; that aspect of your issue must be resolved. The root problem must be resolved and dug out. That is, you must be clear on the incorrectness of those perspectives that you have held; you must dig them out and resolve them. Only this way can you enter into a right state. You can only be free of misunderstandings of God and free of attacks on and resistance to God when you have entered into a right state. At that time you can resolve that aspect of your disobedience. When that aspect of disobedience has been resolved and you know what to do to be in line with God’s will, won’t what you do be compatible with God? And if you are compatible with God in that matter, won’t what you do be in line with His will? Then isn’t the action and practice of being in line with God’s will in line with the truth? And so you will stand firm on this issue, and at that time you will be living within a right state. When you’re living within a right state, the things that you reveal and live out are no longer corrupt. They are normal humanity; they’re in line with normal humanity and with rationality. They are the reality of the truth. Is that clear? Most of you don’t have this level of experience and you may not really understand. It may feel a little murky; you may have some vague idea of it, and you get it in principle, it seems like you understand, but it also seems like you don’t really understand. What you’ve understood is the principle of it, and what you haven’t understood is the state, the reality of it. You can experience it over time. What is most worth being unearthed? It’s your state when you encounter an issue. How many different things does a state include? Tell Me. (Five things: Thoughts, perspective, condition, mood, and stance.) Yes, you’re basically clear on the principles. So how shall this be experienced? (When we encounter an issue, we should examine what corrupt nature the thoughts that we reveal belong to, we should come to know our own thoughts and perspectives and the mindsets that we reveal. We should start from these aspects.) Yes.
Are you homesick? What does “homesick” refer to? Is it the house? The area? It’s not—it’s the people in your home, right? (Right.) The majority of you have parents—so when you miss your parents, what is it that you miss? (Having good meals, being cared for.) When you miss your parents, how do you resolve that issue? Do you frequently live within a state of missing your parents? Say a bit about the state of missing your parents. This is a concrete experience. (When I first came abroad, I really missed my mother and my older sister. I used to be at their sides and I always relied on them, so when I came out on my own, I wasn’t able to lean on God, and I always missed them. But after experiencing so much here, I feel that who I’m least able to leave is God. Whatever issues there are, I will go pray to God, so I don’t miss them anymore.) Mm, these are two types of states. What’s the first? Always being homesick, missing your mother and sister. Let’s talk about the details of this state. When you’re homesick, the thoughts are: “There are so many things I don’t know how to do—it would be so great to have them close by!” You feel helpless, you don’t feel okay without any family members close by, and that you don’t have anything to lean on. It’s that kind of state, right? Your mind starts to churn when you open your eyes in the morning, and before falling asleep you are also preoccupied. You were in that kind of state of pensiveness and longing, right? (Yes.) So why were you missing them so much? It’s because your environment changed; you left them, your heart was full of concern for them, and you had relied upon them. You were used to relying on them, and used to mutual dependence in your life. You lived together and many things in your lives together were inextricable. So, you really missed them—you were in that kind of state. And now you don’t miss them anymore—what kind of state are you in? (Through performing my duty, I feel that this is God’s love and salvation, and the environment God has arranged for me has changed me quite a lot. It has also made me able to learn to rely on God more, and I feel a lot of comfort in my heart. So I don’t miss them anymore. Another aspect is that, by understanding God’s sovereignty, I know that mankind’s fate is in His hands. They have their own missions, as do I, so I no longer miss them.) Would everyone say that this issue has been resolved? (It has been resolved for now.) If one day you ran into a sister who is a lot like your mother, how would you feel? (I’d miss her again.) If you ran into a sister who is a lot like your sister—she looks like her, and the way she speaks is like her, or in your lives together she treats you, cares for and looks after you as a little sister, you would feel: “My sister treated me this way.” You would miss her again, even think of her for days, and fall into that state of longing again. And then you would think it over: “That’s not right. I can’t rely on people. Although she looks like my sister, she’s not her. Then can I see her as my older sister? If so, there’s no need to think of her. It’s enough that this sister is nearby. Hasn’t this been resolved?” But afterward you would still miss them, so it hasn’t been resolved. Right? So how can this issue be resolved from its root?
When you miss your family, what is it that you miss? Generally, when you miss someone, when you’re homesick or you miss your family, you certainly don’t miss the sad things. The things you miss are all happy things, the things that you feel are worth remembering. They’re the beautiful, joyful memories, right? Generally, when a person misses their mom, they miss how their mother took care of them when they were little, how she loved them so dearly. She would take them to the doctor when they were sick, and when they needed to be on a drip she would stay with them for such a long time. When they were teased by other children, their mother would stick up for them. She would care for them, attend to, and love them. They only think of these good things. So they can’t help but miss her, and the more they miss her, the worse it gets and the more they want to miss her, and they can’t control it. Other people might say: “Don’t think about it anymore—we all feel this way!” “No, I can’t help but miss her.” So they think it over, and think: “Fine, I guess I’ll pray to God.” After they pray they don’t miss her anymore, but they think about it the next day and feel: “I still miss her! I can’t not miss her!” So you see, they can’t not miss her. One reason is that they’re young, and another reason is that they haven’t left home before. Some people say: “I’m this old and haven’t left my mother—I’ve been tied to her apron strings. Wherever she goes I follow. I’m the apple of my mother’s eye; I’ve never been away from her side. And now I’ve suddenly left home—could I not miss her? It’s very natural.” This is how people are in the flesh; people are like this. Corrupt people live by their emotions; they feel that only living this way is human, and if they don’t even miss their own family, if they don’t think of them or find sustenance in them, they wonder: “Am I even human? Isn’t that just like an animal?” Don’t they think that way? (Yes.) If they don’t have emotions for their family, affection, if they don’t think of others, they think they don’t have humanity, that they can’t live that way. What kind of perspective is this? Missing or not missing someone is actually not a big issue. Missing them is fine, and not missing them is fine. Some people are more independent, and some people are attached to their parents. But today you are able to sit here, having left home, having left your parents to fulfill your duty—first, you have the desire to fulfill your duty, your attitude toward fulfilling your duty is right, and you have the aspiration to do it. You have the aspiration to expend yourself for God, to give everything up. The aspiration is not lacking. But your difficulties aren’t something that can be resolved with a single burst of effort, and it isn’t the case that they are dealt with in form with a burst of effort, and then the corrupt disposition is resolved. It’s not like this—you all understand this theory. So how can this be resolved at its core? Think of what wasn’t good about her, and you won’t miss her anymore. Is this easy to resolve? “There was that time I came home late by one hour and my mother punished myself by making me stand facing the wall and think about what I did wrong and didn’t let me eat! My mother is terrible! She punished me!” “That time I took an exam and only got 60%—my mother hit me, she used corporal punishment, wouldn’t let me sleep, and she wouldn’t let me eat the next three meals. My mother is terrible! Cruel! She disciplined me so strictly!” You give it some thought, and then: “I don’t miss her!” Fine—you don’t miss her for a couple of days. After a couple of days you give it more thought and you feel that: “It really is a mother who is dearest. When you want to have a heart-to-heart talk, you have nobody. If you want to act like a spoiled child or be petulant in front of someone else, would anyone else deal with that? No one else would deal with it. ‘Mom is the best in the world.’ I can’t not miss her!” After missing her for two days, once the feeling has passed, you give it some thought: “I still have to think of the times she wasn’t good to me. There was that time she hit me; she hit me really fiercely. It was because I wasn’t getting along with my friend, then I didn’t listen to my teacher and they punished me. My teacher called my mom in and she lost face; after going home she really gave it to me—she wasn’t reasonable. The teacher didn’t understand me and neither did my mother. Without any thought of right or wrong, she just gave me a beating. And when she was done she even made me apologize! My mom is terrible—I don’t miss her!” So you see-saw this way, back and forth, and the issue is never resolved. No matter what, you miss her—you can’t not miss her. That’s because your blood relationship tugs at you. You have to miss her; you constantly do. As a kind of comfort, as a kind of support—no matter in what capacity, you constantly miss her. Before you know it, you’ve been living independently for two or three years and you’ve grown up. You don’t really miss her anymore. Do you really not miss her much anymore? No, that’s not the case. If someone asks you who you’re closest to, some of you will say some high-sounding words: “I’m closest to God. God is the One most dear to me!” But in your heart, you think: “Where is God? I can’t see Him. It’s my mother who I’m closest to. She’s the one who loves me the most. I came from her flesh and blood, she loves and understands me the most, and she knows me best. When I’m in my most difficult times, when I’m suffering the most, it’s always my mother who’s by my side comforting me, helping me, taking care of me. Now I’m sick, and there’s no one here to take care of me. Saying ‘God is good’ isn’t practical—where is He? In my heart!” You comfort yourself, yet feel it isn’t practical. Saying that God is dearest to you is a bit forced; it’s a fake thing to say. The truth is that deep in your heart, it’s your mother. Why is that? “It was my mother who led me to believe in God—without my mother, there wouldn’t be me.” Isn’t that true? (Yes.) When your corrupt disposition hasn’t been resolved and you haven’t grown to a certain degree in your spiritual life, you can shout slogans, but you’ll never be able to actually do that. That’s because you don’t have that stature. However great your strength is is how great of things you can do. However great your stature is is how great the tests you can withstand are. However much of the reality of the truth you’ve understood is how much of the reality of the truth you have entered into, and it is how much of the reality of the truth you live out. That corresponds to how much of your revealing of a corrupt disposition you can resolve and how many of your own difficulties you can resolve. They correspond to each other. When the day comes that you no longer believe your mother, or your parents, are the best, but you realize that they are also a part of corrupt humanity, you will no longer see them with the eyes of a loved one. You will no longer see them from the position of the flesh, but you’ll be able to see them, their behavior and conduct, their perspectives on belief in God, on the world, on handling their affairs and on God from the perspective of a person with the reality of the truth. At that time, you’ll be able to see with clarity whether they are good or bad people. If you then clearly see that they are the same as you, human beings with a corrupt disposition; if you more clearly see that there are a lot of things about them, many aspects of them that are not admirable, that are nauseating, contemptible, that bias you against them, that disgust you, then you’ll no longer miss them, be unable to leave their sides, hold concern for them, or see them as the dearest people in your heart as you do now. At that time, you will have completely thrown off the shackles of emotions. You will have truly come out from emotions and the familial love. Once you’ve done that, you won’t believe that those things are most worthy of cherishing for human beings, but you will believe that familial love, the home, and family were stumbling blocks to you understanding the truth and throwing off these feelings. It’s because you have that level of familial relationship with them, that level of a fleshly relationship—it paralyzes you, leads you astray, makes you believe that they are good, that they are the best, the dearest to you, they care for you better than anyone, and love you the most. All of this paralyzes you and leads you astray, making you unable to clearly discern if they are good or bad people. Isn’t that right? Once you’ve come out from this, when you occasionally think of them, will you still miss them with all of your heart, dwell on them, and long for them the way you do now? You won’t. You won’t say: “The person I really can’t be without is my mother; she is the one who loves me, takes care of me, and cares for me the most.” When you have this level of perception, will you still cry when you think of them? No. This problem will be resolved, right? (Yes.)
So in issues, in matters where you have difficulties, if you haven’t obtained that aspect of the truth and if you haven’t entered into that aspect of the reality of the truth, you will be trapped in that kind of difficulty, that kind of state, and you will never be able to come out from it. If you treat that kind of difficulty and incorrect state as a part of entering into life, and you use the reality of the truth to resolve it, to deal with it, then without realizing it you will come out from that kind of wrong state, that kind of difficulty. Before you know it, the issue will be resolved. When you resolve it, you won’t feel that they are so dear to you anymore, and you will more clearly see their nature and essence. You will even label them—some people might even believe: “My mother is a demon! My father is a demon!” “My father doesn’t practice the truth; he hates the truth. My mother is a people-pleaser who doesn’t pursue the truth.” “My mother just talks big—she’s a fake person.” “My mother is wicked!” You will stand on the side of the truth and draw a clear line between you and them. You will not allow your emotions to cloud the truth. When you have drawn that line and discerned what kind of people they are, will the emotions still exist? The familial love? The fleshly relationship? Will you need to cut away the emotions with a knife? Will you have to overcome them? So what is the process of resolving these difficulties? Will you have to overcome them? To feel grieved? To tear your skin off? To have an operation? To have other people do ideological work for you? (No.) Mm, you can handle it yourself—it’s a piece of cake! So now let’s circle back around to this: If you don’t want to be thinking about them and missing them, how do you resolve that? (Seek the truth to resolve it.) That’s just high-sounding words, talking big. Say something realistic. (By being able to see their essence through integrating God’s words, then looking at them based on their essence, we can throw off the familial love.) So it’s discerning people’s nature and essence; discerning and understanding them from their nature and essence. First escape from familial love and fleshly relationships. Whoever you have the strongest emotions for is who you should dissect and understand first. How is this solution? (Great.) You may say: “I can’t start with this! You would have to be so ruthless to start with the ones you have the strongest emotions for. That sounds terrible; it’s chilling and cold-hearted!” If you don’t have that stature then don’t try to practice discernment now. Go ahead and miss them, maintain contact with them and maintain your relationship. Having you practice this discernment isn’t to have you cut them off. It’s not to have you turn your back on your mother-daughter or mother-son relationship, and it’s not to have you draw a line between you and them. Nor is it to have you criticize them. Some people say they can’t start that now. So do it later. Wait until your stature is adequate, you are capable of withstanding that kind of test, and you are able to take the initiative to do it; entering into this reality at that time is not too late.
Many people are subject to senseless suffering that, to a bystander, looks like unnecessary, useless suffering—it serves them right! Why say that it serves them right? If this were applied to another person, if the relationship between the two of them weren’t a mother-daughter or some other family relationship, they wouldn’t suffer that way. If it were with an outsider, they definitely wouldn’t be trapped in that kind of state. It’s this relationship that brings them suffering. That person can’t see it clearly themselves; if they could do that early on, wouldn’t they have already broken free of the suffering early on? There wouldn’t be any need for it. A lot of the times when people are upset, when they cry, suffer, pay a price, suffer for their family, their dear ones, they are inflicting it upon themselves. There’s no reward and no one to remember it. It does serve them right! On the day that you understand it, you will break free of it. You will feel that suffering that way was ignorant and foolish. You won’t blame anyone—you will blame yourself for being blind and foolish. This is easy to resolve, right? Has this been resolved? (There’s a way—it has been resolved.) This is just generally speaking, but you’re all clear on the meaning of it, right? (Yes, we’re clear.) What does “clear” refer to? It’s understanding the words, and understanding the words is knowing, and knowing is comprehending. Isn’t it? (Yes.) Empty words. What are “empty words”? They are nonsense—useless words. What did I just ask you? (Has the problem of emotions been resolved?) So has it been resolved? (We haven’t practically worked on this path that God has pointed out for us. It’s just that when we encounter this issue we’ll have something to refer to.) That’s what it means. I’ve said so many things. Whether it’s an actual situation or some things that you believe are a path, it’s to tell you this: When you encounter this kind of thing, when you encounter every kind of thing, there is a path and a method to resolve it. It’s not an issue of actions, nor is it an issue of words. You have to do this in reality, and then you will have entry, and obtain it. If you don’t enter in but you just uphold it as an empty slogan, an empty action, if you just listen and are done with it, then this problem of yours will never be resolved. If you don’t resolve it, you will not come out from it. What does “resolved” mean? It means that when you encounter this kind of issue there is a path, you know what to do, how to put it into practice, and how to face it. You’re no longer muddled, and you no longer face it with negativity. Isn’t that what it means? (Yes.) Then why can’t you say that? You’ve said a lot of: “We know,” “It’s been resolved,” “We understand,” “Ah, we know, we finally know.” From here on out, it really is resolved, and you really are clear on it, right? (Yes.) Having a path is right. No matter whether you’ve heard Me as speaking about an issue, or speaking about doctrines—no matter how much is said and what examples are raised, generally after listening and knowing what kind of issue it is, how this issue can be resolved, and what the path is, you should take actions, put it into practice, and gradually enter in according to that direction. In one or two years you break free of it a bit, and in two or three years you break free of it a bit more. After three to five years you still haven’t achieved the expected outcome so you continue on. In short, this is the right path, you have entered in, and your state is gradually moving in a positive and good direction. This is right. It’s the right path; this is true resolution.
Today we’ve had fellowship on states, corrupt dispositions, how to enter into the reality of the truth, how to properly handle issues and what kind of perspective you should hold when encountering an issue, and how to dissect and resolve your own corrupt disposition, a little bit at a time.