Chapter 80. Six Aspects of a Corrupt Disposition Must Be Understood for a Change in Disposition
What is the goal of believing in God? (To be saved.) Being saved is an eternal topic, but how can you achieve salvation? (By pursuing the truth.) You can achieve salvation by pursuing the truth, and what else? (Eating and drinking God’s words, and doing whatever God has us do.) So you just go wherever God has you go, right? That’s good. (Living in front of God at every moment.) Living in front of God at every moment is a kind of practice. What is that for the sake of gaining? What is the goal? (To understand His will.) Is there anything else? Talk about it. (To fear God and shun evil and understand the truth in order to achieve genuine knowledge of God.) (To seek the truth, and have the truth become a person’s life.) These are things often heard in sermons, and they are set spiritual terms, right? Anything else? (Living in front of God at every moment and establishing a proper relationship with God.) This is something we talked about a little while ago. And what else? (Living out the likeness of a true human, being a true created being, and worshiping God.) Those are outcomes, not the process of pursuit. Anything more? (Living within God’s judgment and chastisement, trials and refinement, pruning and dealing, and even His disciplining and smiting. Knowing yourself in your experience of God’s work while also achieving a true understanding of God. Only this way can you become a person who truly has the truth, and humanity. That is, you need to experience God’s work and seek, pray, and pursue the truth in the environment that God sets up for you.) You’ve heard quite a bit. You’ve gained a lot recently. Everyone is stuffed full—it’s four, six full pockets, and as soon as they’re turned out everything just comes out one after another. All these things coming out—are you able to put them to use at ordinary times? There are quite a few things, and there’s no problem resolving small, commonplace problems, right? Incorrect thoughts and ideas, occasional weakness, and small mistakes can be corrected in a timely manner. You’re able to resolve small issues, but can you resolve major mistakes or fundamental problems? If you were to encounter a trial like Job’s, with these things you currently grasp, that you understand, all this stuff that’s coming out—whether these things are the doctrine of the truth, or the reality of the truth, would you be able to stand firm? You don’t dare to say? (I have the resolution, but I don’t know what my true stature will be when something really befalls me.) That thing still has not befallen you, so you don’t know what your true stature is? Even before it has befallen you, you should know what your true stature is, shouldn’t you? Not knowing is very dangerous! Then what is the practical side of these spiritual terms, this set vocabulary that you frequently use? Do you know? Do you understand the true meaning of all these things, what the truth in them really is? Do you know? If you know, if you’ve experienced it, what does that prove? That you understand the truth. If all you do is talk, and you can use all the vocabulary, the terms, but in your experience, you are never able to make use of them, these things can’t resolve your difficulties, and you just get by this way year after year, then this shows that you don’t understand a certain aspect of the truth. Can it be put that way? (Yes.) That’s how it is. All this has been said—what’s the meaning of what I’ve said? Having believed in God up until now, people have understood the truth a bit more than those who believe in Christianity or the unbelievers. They can follow the rules, understand some of the visions of God’s work, they have experienced some of God’s rule, and it can also be said that they have come to understand and comprehend some of His rule. However, do any of these things enable them to achieve a change in disposition? These things that you frequently hear about—the visions of the work, God’s purpose in His work, and His will for mankind—are these visions? Pretty much everyone can talk about these things that are frequently heard. Isn’t that higher than Christianity? And that’s much higher than when you were unbelievers, right? (Yes.) You’ve grasped quite a bit. With just these things, can you achieve a change in your disposition? Or have you achieved a change in your disposition, that is, are you in the process of achieving it? Or have you already partially achieved it, and you’ve had some change in your disposition? Do you know? Are you able to weigh the issue? Can you? You’re not making a sound, so you certainly can’t. Is it that you can, or you can’t? This is related to vision.
So what have we been talking about recently? Establishing a proper relationship with God, right? What else? (How to understand the God on earth.) Have we talked about practice or not? (We have.) These two things we’ve just talked about—how to understand and interact with the God on earth, and how to establish a proper relationship with God—they are the most practical issues. Which aspect of the truth are they about? (Understanding God.) They’re about understanding God? (They’re about the aspect of practice.) They’re about the aspect of practice. Didn’t I just say that those things are about the aspect of vision? These things are related to the aspect of practice. I talked a bit about vision, but the goal was for people’s practice of interaction with God and belief in God in their daily lives. About the truths related to practice, what you understand and what you have heard, and what you are able to put into practice—can this enable you to achieve a change in your disposition? You don’t dare to speak, you are doubtful. Can you say with certainty, if you really put these things into practice, if you practice according to the truth, if you turn these truths into your reality, you will be able to achieve a partial change in disposition? Why don’t you dare to say a single word? I’m asking if you can or not. Why are you just pent-up there, not uttering a thing? Did I speak too quickly? (No.) I didn’t speak too quickly and I gave you the space to reflect. So why are you holding back, not saying anything? You’re always holding back without speaking, and I wonder if you’ve understood or not. You can, right? (Yes.) You absolutely can. However, what you are able to put into practice after hearing it or what you have already put into practice, has this enabled you to have a change in disposition? Do you know? (A little bit.) Let’s talk about this issue: whether or not it can allow you to achieve a change in disposition, that is, whether you have had a change in disposition. What is it that I want to talk about? (A change in disposition.) I’m talking about a change in disposition, to have you know whether or not your disposition has changed, so you won’t have to hold yourselves back anymore. Once I’m done talking there’s no need for you to be so pent-up or so stumped. Once you’ve understood it you should be able to weigh the issue. So why are you always pent-up now, and you don’t know what to say? (We don’t have a standard for weighing it.) Yes, you don’t have a standard for weighing it. Do you know if it has changed or not? Can it change? It’s not easy to say, right? How much has it changed? You can’t count it on your fingers, isn’t that right? This is still an unknown; these are all issues. Is this a difficulty? How many words are there in “dispositional change”? (Two.) “Change” is one word, and it’s actually not hard to figure it out. What is a “disposition”? Do you know? (A person’s laws for their survival, Satan’s poison, their perspective on things.) Their perspective on things, Satan’s poison, and what else? (What is naturally inside of a person, the things that are in the essence of their life.) How many things? About fifty or sixty things, right? It’s approximate, everything is approximate. When you use terms it’s all approximate, and you don’t understand the substantive issue in them, right? A change in disposition is spoken about frequently. It’s always been talked about from when you started to believe in God up until now. It’s talked about in gatherings, in sermons, and when you’re free you also ponder this topic. However, as for what a change in disposition really is, whether or not your disposition has changed, and if you can achieve that change, you don’t know, you haven’t thought about it, you can’t imagine, and you don’t know where to start thinking about it. Right? You don’t know where to start thinking about it, so I don’t know where to start talking about it. Is that okay? (No.) Can that be okay? You don’t agree! You won’t give an inch, you just bluntly say “No.” When I’m speaking, you simply say “No.” If I ask you, you just don’t look at Me. “You’re not within my sights, I avoid You, I don’t look at You, I won’t let You know if I know or not, I just don’t look at You.” Isn’t that right? We’re talking about dispositions. What is a disposition? This is the primary topic. Once you’ve figured this out, you will pretty much be able to understand and resolve the question of whether your disposition has really changed or not, to what degree it has changed, how much of a change there has been, and whether you’ve achieved a change in disposition after experiencing some issue. Let’s talk about this, then! (Great.) It’s great, isn’t it? Talking about these substantive things is always a good thing. It allows you to gain something.
In talking about a change in disposition, let’s first talk about dispositions. What is a disposition? You all know this word, you are familiar with it, yet you don’t understand what a disposition is, right? Give some thought to it. What is a disposition? We just said some things about it. (The expression that people live out from their nature.) The expression that they live out. Yes, this touches upon it. When speaking of a disposition, you’re not too clear what it actually is and you can’t explain it clearly in one or two sentences—you can’t explain it like a term because it’s very abstract, right? Let’s take an example, a sheep and a wolf—what does a sheep eat? (Grass.) And a wolf? (Sheep.) Just sheep? It eats meat, right? It eats any kind of meat. Do they eat rabbits? (Yes.) Do they eat chickens? (Yes.) Do they eat grass? (No.) They don’t eat grass. Do wolves eat dogs? (They do.) Do they eat people? (Yes.) If it’s meat, they’ll eat it. From the outside, they’re both animals. They’re covered with fur, they have two ears, one tail, and four legs. Some sheep have horns, and looking at them, some are white, some are black, and some are speckled. How about wolves? (There are gray ones and white ones.) In short, they are all animals with fur. Sheep always eat grass. Can you tell what kind of disposition they have? (Docile.) You see sheep as docile because they’re always eating grass, and because wolves eat meat and never eat grass, you think that they’re fierce. Sheep eating grass and wolves eating meat determines their natures—is that the way it is? (Yes.) So if there were a day when sheep ate meat and wolves ate grass, would their natures change? Would you discover that there are times a wolf is desperately hungry and it can’t eat meat, so it staves off hunger with grass? (Eating meat is in its essential nature, if it eats grass it’s because it doesn’t have any choice. No matter what it eats, its nature doesn’t change.) Sometimes when there’s a topic and people don’t talk about it, when no one is talking about it, then it’s not even a topic and you can’t come up with anything about it. If that topic is brought up and people give it some thought, they wonder: “Oh, if a wolf were to eat grass, would it turn into a sheep?” Could it? (It couldn’t.) A wolf may eat ten meals of grass and then one meal of meat, and then if you go tease it, it will eat you as is its wont. And say a sheep is in the desert now without any grass; if you get some meat for it to eat, it will eat it when it’s starving, but if you go tease it, it will still be docile with you. What is this called? Disposition. So what is a disposition, then? (The things that are expressed from one’s nature. Inherent things from the essence of someone’s life. It’s an inborn, inherent thing.) That is a disposition—it is their essential nature. What is the essential nature of a wolf? (Fierce, violent.) Yes, it is fierce and violent. If you negotiate with it, and say: “Oh wolf, I’m so skinny, please don’t take these couple of bites. Couldn’t you not eat me? Look how pitiable I am, I’m sobbing so much. Have pity on me, I’m practically scared to death, don’t eat me.” Would it be moved? (No.) What would the wolf do? (Eat the person anyway.) “Who cares, I’m going to eat you anyway! What are you negotiating—is this something to be negotiated? If I don’t eat you, who will I eat? I’m certainly eating you. There’s nothing else to talk about, I’m going to eat you!” This is a disposition. Now we’re talking about dispositions, but not about change. I’m just using this example to explain what a disposition is. As for the sheep, what kind of disposition does it have? (Docile.) How is the docility of a sheep expressed? It’s cute when it’s eating grass, right? (Yes.) Is it? (It won’t attack you.) That’s right, that’s a disposition. You’ve been listening for ages without understanding. So what is a disposition? In general if you don’t provoke it, it won’t attack you. Can that be called a disposition? When nothing’s happening, it doesn’t reveal anything. When everything is natural, and it’s eating grass or just hanging around, does it reveal anything? It doesn’t when nothing is happening, so this doesn’t have anything to do with its disposition. When is its disposition involved? (When it involves its interests.) Right, you’ve provoked it, you’ve hit it or kicked it. What kind of expression will it have? (Docile, simple-minded.) It’s still avoidant and docile, right? If you look into the eyes of a sheep, it always looks docile, cowardly, and honest. It will not attack you. This is called its disposition. What is the disposition that it expresses? Docility, kindness, and what else? (They’re also obedient and submissive.) They’re obedient, submissive, docile, and kind. Is there any ferocity? (No.) How about wolves? When a wolf eats you, have you provoked it? Does it only eat you when you’ve provoked it, and if you don’t, it won’t eat you? Is that how it is? (No.) Then how is it? (It has a ferocious disposition.) You go into the wild where there isn’t a trace of a human being, you’re just wandering around on your own. A wolf comes along and as soon as it sees you, it thinks: “I haven’t eaten for days, isn’t this food?” It goes in front of you and considers eating you. How did its thought of eating you come about? (From its essential nature.) Yes, it came from its essential nature. There are some people who say: “That’s not true, the last time I saw that wolf I hit it so it has been thinking about eating me.” Is that the case? That is possible, if you hit it, it would harm you. But if you hadn’t hit it? (It would still harm you.) It would still harm you, it would attack you. What is its disposition? (Ferocious.) Is there any docility? Any kindness? (No.) Then what is it? (Ferocity, viciousness, cruelty.) Cruelty and ferocity without a scrap of compassion or pity. That is the disposition of a wolf. So do the dispositions of a wolf and a sheep represent their essential natures? Could you say that? (Yes.) Why? (Its disposition is expressed from its nature.) Because no matter what the circumstances are, the things it expresses naturally come from it. No one processes or instigates these things. They are its own natural expression without any processing. The ferocity and cruelty of a wolf isn’t something that was forced out by human beings, right? (Yes.) Have the kindness and docility of a sheep been a result of domestication by humans? (No.) Then what are they from? (They’re expressed naturally.) They’re expressed naturally—that’s just the kind of thing it is. If you have it bare its teeth at you, it won’t bite you. If it learns how to bare its teeth, it still won’t eat you, right? If it occasionally gets stubborn and doesn’t want to eat its food, or it’s hot and it doesn’t want to drink water or eat food, just wants to sleep more, will it harm a person? (No.) It won’t hurt anyone. It will never hurt anyone. That’s the kind of essence it has—that is its disposition. From this example, do you have a general understanding of what a disposition is? (Yes.) This isn’t a conceptual thing or an explanation of a term. What is it? There’s truth in it. What is the truth in this? Do you understand? (Disposition and people’s natures are related.) Disposition and people’s natures are related. If a person’s nature and the disposition that they live out don’t undergo change, if they do not undergo God’s salvation, what sort of thing will what people live out and what they naturally express be? (Evil.) Yes, all that they naturally express will be evil. It will all be contrary to the truth. Let’s just leave this here for now.
We’re done with this example; now you all basically know what a disposition is. What did the example about animals have to do with humans? We talked about the dispositions of sheep and wolves, so how is that related to the human disposition? Is it related? (Yes.) It certainly is. If it weren’t related we wouldn’t be here wasting that time. Then what really is the human disposition? (Without undergoing change, it’s just like a wolf’s. After changing it becomes more like a sheep’s.) You made that connection quite well, you got it right away. But is it correct? You still don’t really know, you’re not too clear. It needs to be analyzed, right? So let’s go ahead and analyze it. Just now, we were only talking about dispositions. We talked about the dispositions of sheep and wolves, two types of animals. They are entirely different—they each have their own disposition and their own expression, but what does this have to do with people’s dispositions? How can it be seen through this example what the human disposition truly is, and which dispositions people really have? (Some of the corrupt satanic dispositions that people reveal are like the nature of a wolf.) Let’s not first define what it is that people reveal—let’s just talk about dispositions. (After being in contact with a person for a period of time you can approximately know what kind of disposition that person has. For example, some people speak indirectly and are always beating around the bush, making it hard for others to understand them. There is deceit in their disposition. From people’s words, the way they do things, and their behaviors you can basically see some of their disposition.) You can see some of their disposition from being in contact with them, from interacting with them, right? It seems that after bringing up this example you know approximately what a disposition is. So what kind of disposition is there that people don’t know about and can’t sense, but it really is a disposition? For example, say a person is particularly emotional; God says: “You are a really emotional person. When it comes to someone you like or something involving your family, if someone learns about their circumstances or someone else asks you about the truth, you don’t give away a thing. You cover it up.” What is this called? It’s called emotions. Do they understand? Did they hear? (Yes.) Do they acknowledge that this is true? (Yes.) They heard, and they understand, and they acknowledge that this is true. They get it, they accept that this is true and acknowledge that God has spoken correctly, that His words are the truth. Fine: “Thank God, I understand, I know. Thank God for revealing this.” Have you seen any disposition in this? (Yes.) What disposition have you seen? (A deceitful disposition.) How did you see that? (They don’t give anything away.) How do you know they don’t? You’ve seen their disposition just from these few words? (It has to be seen if they are able to put things into practice.) If they can put things into practice—this is vague. What mainly needs to be seen? (What they reveal.) What have they revealed? What have you seen? You’ve seen that this person accepts the truth, accepts facts, they are not defiant, and they are obedient? (See if they practice what they say when they encounter an issue. That is, if what they say and what they do are consistent.) This is a bit of the right idea—you’ve understood some of this. What this sister said is reasonable, it is like this. They hear it and understand, and also accept it then and there, but after that when they encounter this kind of issue their actions don’t change. This represents a kind of disposition—what is it? Let’s put it like this: They hear it at the time, they consider it, and think, “Humph, I’m emotional, I know that. Does anyone not know what is in their heart? I’ve listened to so much truth, how could I not understand that I’m emotional? I’m emotional—who isn’t? If I don’t cover things up for my family and the people I’m close to, who would do that for them? You say I’m emotional and You’d have me get rid of it. If I did, wouldn’t I just be a general without an army? Wouldn’t I be stupid? An able man needs the help of three others. Could I be so stupid?” This is what they were thinking, but when they do things, what they are thinking and planning, and what kind of attitude they have toward these words of God determine their disposition. What attitude? “God says what He should, He reveals what He should, and I accept it as I should to His face. However, when it comes to actions, my heart is not moved and I don’t plan to rid myself of emotions.” Isn’t this a disposition? (It is.) Did their disposition come out? Did they reveal their true face? Is this a person who accepts the truth? (No.) Then what are they? (Someone who is recalcitrant.) That’s right, recalcitrant. They don’t take these words seriously. To God’s face, they say “Amen, that’s right, yes, I accept it.” But their heart is not moved at all and they don’t take it seriously, they don’t take His words as truth, and they particularly don’t put His words into practice as the truth. Isn’t this a type of disposition? (Yes.) Define this disposition—what is it called? Isn’t this disposition a revealing of a type of nature? (It is.) What disposition? What character? Define it. (Hatred for the truth, resistance against God, hostility to the truth.) And what else? (Refusal of the truth.) Refusal of the truth, hatred for the truth. (A satanic disposition.) A satanic disposition—that’s too broad, it doesn’t explain the issue. What is the essence of this aspect of a disposition? Define it. (Arrogance.) This falls within arrogance. Is that fitting? (It’s not very fitting.) It’s not fitting. I know that all of your minds are whirring, and you’re thinking: “What does it refer to? No matter how hard I think nothing is fitting.” You just can’t get the words out, right? This shows that you generally experience this kind of state and reveal this kind of disposition quite a bit, right? (Yes.) So define it, and then you’ll be able to see through yourselves and know yourselves. Speak up. (Hypocrisy.) You are always talking about actions; define that aspect of a disposition. The action is not the character. Isn’t this hardness? (Yes.) See, I knew that you knew. (We didn’t know; we only knew after God said it.) Hardness—this exists within the human disposition, too much of it, right? (Yes.)
Why say it’s a disposition? For it comes out of your nature and essence; you don’t need to consider it, and you just do this very naturally—you don’t need anyone else to put out any effort in you, to do any ideological work or education, or give you any ideas. There’s no need. It doesn’t tire you, you just naturally express these things. Who taught you that? No one did. Some people always say: “Ah, it’s Satan, terrible Satan and demons giving me ideas constantly.” You put everything on Satan, so what are you? You’re just fine? You don’t have any problems? Then why would you reveal that kind of disposition? Satan giving you ideas is just a momentary thing, so why would you have that kind of nature? This is your own thing—don’t push it off onto someone else. This is called a disposition. What’s the disposition we were just talking about? (Hardness.) Hardness. What kind of state is that? What kind of internal state do people have with that kind of disposition? (Resistance.) This is one part of it, there is an attitude of resistance. Anything else? (Contest.) There is some of that, but it’s not very apt. Anything else? Say more. (I think there’s some testing, some testing of God.) Testing doesn’t really fit with this. (Arrogant and self-righteous, deceitful.) That’s not it. (Doing things your own way, not obeying.) This disobedient state isn’t the primary thing. How is “hardness” referred to colloquially? It’s having their own ideas and not listening to anyone else. This is putting it simply and speaking more to the external side. It’s not listening to anyone, and even ten oxen can’t budge them. It’s only recognizing one way, and whether it’s right or wrong, just continuing to do things that way. (Stubborn and self-righteous.) Self-righteous is too superficial to describe their nature. (Absolutely unrepentant.) That’s what it is. (Rebellious.) This is a kind of rebelliousness. Isn’t arrogance a kind of rebelliousness? (Yes.) So rebelliousness can’t sum this up, right? That’s very difficult to summarize. (Unwilling to change direction.) That’s the meaning of absolutely unrepentant, isn’t it? Isn’t there a saying that “a dead pig doesn’t fear boiling water”? That is, “I know it’s right but I won’t do it!” You say: “Eating candy isn’t good, eating too much will give you cavities.” “I’ll eat it anyway!” You say: “Your teeth are rotting!” “I’m going to eat it!” What is this? This is a kind of disposition—hardness. With this description, this explanation, have you grasped a bit of what a hardened state is? (Yes.) Everyone, give some thought to this. Under what circumstances are you hardened? What makes you hardened? Are there many times that you’re hardened? (There are.) Too many! Since this thing is your life, it follows your life, every day, every moment. It is because of hardness that people are unable to come in front of God and are unable to accept the truth. It is because of hardness that they do not accept the truth and that they cannot accept the truth and enter into the reality of the truth. Isn’t that so? (Yes.) If you can’t enter into the reality of the truth, can that aspect of your disposition achieve change? (No.) It’s very difficult, right? Has the aspect of hardness in your disposition been changed? To what degree has it changed? People used to say: “That person is so hardened ten oxen couldn’t pull them back.” Now how many oxen are left that could pull you back? You say: “Originally I couldn’t be budged by ten oxen but now there’s been a bit of change. Nine oxen couldn’t budge me, but ten oxen could, and one less is needed.” That’s called change. When some issue comes upon people, they have a modicum of awareness in their conscience, they say: “I need to practice a bit on this issue; it needs to be passable. Since God has revealed it, and I have recognized it and heard it, I have to change—out of ten times I need to be able to do it once.” This is called having some change. And then two or three years later, or three to five years later, you’ve changed more, have cast off more, and you reveal your hardened disposition less. Is this called change? This is called change. Before when someone said that eating candy is bad, that it gives you cavities, you would say: “I’ll eat it anyway, I’m going to eat it. I wouldn’t eat it if you hadn’t told me not to, but as soon as you say that I want it even more, and I’ll eat more.” There’s no more of that disposition. Now you say: “Eating candy is bad? That’s fine, I’ll have two more bites, just a bit more.” Is this called change? That wild and willful spirit is gone, so that is change. At what point of change is that disposition gone? This has to come about gradually. Isn’t a change in disposition a difficult thing? It’s not an overnight thing. It’s more painful and more uncomfortable than having poison scraped off your bones, isn’t it? (Yes.)
How much of your hardness has changed? Can you measure it? (In the past there were some things that I felt I should do in a certain way, and when other people mentioned them I would say, “I’ll do it that way,” and it wasn’t until I hit a wall that I turned around. Now it’s probably better than it was then. When other people say something, at the time there’s probably something revealed, but afterward I think about it and I’m able to accept it a bit.) A shift in attitude is a kind of change. There has been a bit of change—it’s not like in the beginning when after agreeing and clearly knowing that was right, you were still resistant in your heart and did things your own way. You’re not completely that way—there has been a bit of a turnaround. What percentage does that degree of change count as? Do you know? 0.5 percent? One percent? (0.5 percent.) Not a full percent, right? One percent would enable you to reach a state, where you don’t have a trace of irritation or a defiant mentality when someone says something; that wouldn’t be there. It should be: “What did you say? Oh, that’s what you meant.” As for those who haven’t reached one percent, they can accept it in their attitude, but in their heart they still feel bad. “Is it? Is what you said true? It’s not as good as mine, is it?” They have some different thoughts afterward and when they put it into practice, they will probably make compromises, and after a while they may completely regress. That’s what a change in disposition is: It’s back and forth! A change in disposition is just like killing cancer cells—it’s very difficult! Sometimes when you’re in a bad mood, it’s hard to change. Sometimes when the person you’re collaborating with isn’t to your taste, it doesn’t work. At times when you may have some admiration for the person you’re in fellowship with, it can have a motivational effect on you. The person you’re cooperating with may not be your equal, and you look down on them, so that disposition of yours will flare up and be aggravated, then you regress. A change in disposition is just so difficult. Why do I tell you it’s not easy? Am I not afraid of making you negative? It’s to have you know how important a change in disposition is, and to have you take note of it. Do not spend all day thinking of those irrelevant, unrealistic spiritual doctrines, and those practices and rules.
We just talked about one aspect of dispositions, but we didn’t talk about the most serious one, right? Hardness is generally a kind of attitude that is expressed from deep within people’s hearts. Is the external expression of it obvious? (It’s not.) It’s not obvious, so, aside from you and God knowing, hardly anyone else will find out. Perhaps the people around you know, “That guy is as stubborn as a mule.” Colloquially it’s known as being “as stubborn as a mule.” People who believe in God say: “That person is very hardened, an average person can’t possibly budge him. He’s so hardened!” This is a fairly restrained and deep-seated thing. So is there only this one aspect of people’s dispositions? There isn’t just this one aspect—of course there are more. Listen to this, see what aspect of a disposition this really is. One person says: “In the house of God, I obey Him and no one else. Why is that? Only God possesses the truth. People do not have the truth, so I do not obey them.” Is this a disposition? (It is.) These words are the truth! Are these words right? (No.) Why not? “I only obey God, I don’t want to obey anyone else because people all have a corrupt disposition. What people say cannot be trusted so I don’t want to obey them, I only obey God.” What kind of disposition is this? (It’s arrogance and self-conceit.) (A satanic disposition.) (The disposition of the archangel.) It is arrogant; don’t mention a satanic disposition or the archangel. There are many dispositions of the archangel. This is arrogance. Putting it this way is specific, right? Once you mention the archangel, Satan, demons, or something like that, it’s too broad. If people say that a certain person is great, what is that specifically? How are they great? You can’t put it that way, can you? (Right.) It’s arrogance. This is called a disposition. Of course it’s not just this one thing that is revealed—this one is very obvious. There are some people who have some skills, some cleverness, or it could be said that they have some gifts. They’ve done some good things in the house of God, quite a few things, and then what do they believe after that? “Humph! In your belief in God, you just do transcriptions, write, and record things all day long. What use is it? Can you do anything practical? You always just seem like a spiritual person. Can you actually do anything? If you can do something then go ahead and compete with me. Go on, do something outside of the church and I’ll sit at home transcribing and writing things. You can’t get anything done. What kind of spirituality is that? You don’t have life. With this life of mine, I am always doing practical things.” What is this? They’ve taken their gifts and their skills as life. What kind of disposition is this? They have some skills and they do some good things, and then they take them as life. They don’t obey anyone, they are imperious and look down on everyone. They don’t want to obey anyone. What is this called? Arrogance! Isn’t this arrogance? (It is.) This is exactly arrogance! Under what circumstances are people usually arrogant? (When they have personal capital, some gifts, some skills, or they can do something practical.) If you say that, then is a person who doesn’t have any gifts or have any skills not arrogant? (Yes.) This is one condition where a type of arrogant disposition is expressed. It is expressed under this condition. The person mentioned earlier constantly says, “I only obey God, not anyone else.” What do people think when they hear this? “This person is so obedient of the truth—they don’t obey anyone, just the truth. These words are correct!” Actually, they don’t obey anyone, right? Then what about someone who has some gifts and some skills? That is also a way of expressing an arrogant disposition. Out of these two kinds of arrogance, which one is more arrogant? (The first.) You can’t say which one is more arrogant. They’re both lacking in reason—as soon as someone becomes arrogant they lose all reason, they don’t know shame, and they become foolish. They are just foolishly arrogant. This is all very arrogant and is the revealing and expression of arrogance, isn’t it? If that person didn’t have that disposition, would they say something like that? If they didn’t have that disposition, would they have those kinds of thoughts and actions? (No.) Definitely not. That is, with that disposition revealing that kind of thing is inevitable. This is true. With an arrogant disposition there will certainly be an expression of arrogance, and there will certainly be arrogant words and actions. Isn’t that the case? (Yes.) That is correct. So would anyone say that if there weren’t this kind of disposition there would still be that kind of expression? Is that a tenable thing to say? (No.) It’s not tenable. If someone says, “I’m not careful for a moment, and then I have a slip of the tongue, I’m not on top of it, and something arrogant just comes out.” Is this tenable? (It’s not.) Why not? Speak up. What is the root of these words? Dissect it. (It’s not knowing themselves, and being arrogant and self-righteous.) No, they know that it’s arrogant, they know that they are arrogant, but people tease them and say, “How could you be so arrogant? What are you arrogant about? What do you have to be arrogant about?” When someone else says this, is that person ashamed? (Yes.) They’re a little ashamed, so they say: “It was a slip of the tongue. I hadn’t thought it through, so I said that.” This is for the sake of saving face, so they cover it up, they’re fake, they package it up and make excuses for themselves. That’s why it’s not tenable. If your arrogant disposition has not been resolved, even if you don’t say anything you’ll still be arrogant. Is that true? (Yes.) If you don’t have any capital, will you still be arrogant? (Yes.) If you sleep all day, will you still be arrogant? (Yes.) If you don’t brag, will you still be arrogant? (Yes.) That’s a problem—no matter what, you’re still arrogant.
A new leader goes to a church and sees: “All these unfamiliar faces? Everyone’s looking at me like that, it’s not really an enthusiastic expression. What’s going on with that? They’re not welcoming?” The people say: “Isn’t it all the same? There’s generally the same attitude toward new and old leaders. Welcoming or not welcoming, we’re all brothers and sisters, so let’s have fellowship together without regard to status.” “What’s this attitude? I’m the leader! How could you be like this toward me? Can’t you hold me in higher regard? I was elected by the brothers and sisters, so aren’t I better than you? Since I was elected, isn’t my life greater than yours? Will you submit or not?” What’s the reaction of the people? “What kind of person is that, what sort of thing! So, he wants to come here to be the big man in town? To establish himself by first putting us in our places? He’s afraid of people not submitting, making him look bad?” When he sees the people don’t react, he gets mad: “Humph, I don’t believe that you won’t submit to me. I don’t believe that you’ll continue to be like this to me. Fine, come on, let’s talk about the Bible. How many passages can you recite?” “None.” “That’s that, then. You don’t hold a candle to me—I can recite 20 passages. Come on, let’s talk about God’s words, His words related to visions. Who can talk about it? Visions, the three stages of work—no one can talk about it more eloquently than I can, aren’t I right? Go ahead and talk about it, speak up.” The people don’t speak clearly. “See? I said you’re not up to it, otherwise why would I be chosen to be the leader? What do you think now? Can you not submit? You have to submit to me, otherwise it’s not right. Where does obedience to God come from? What’s the most practical lesson in obeying God? Obeying your leader!” What kind of action is this? People don’t submit, and they express an attitude of indifference, so he wants to punish them and discipline them. Once he’s the leader he wants to manipulate others, stand at a higher level. What kind of disposition is this? (Arrogant.) It’s arrogant, right? It’s a hassle, it’s not easy to deal with. Is an arrogant disposition easy to resolve? (It’s not.) It shows itself at every turn. As soon as he hears someone talk about some new enlightenment and understanding he feels upset, and thinks, “How could he be able to talk about that. Why couldn’t I come up with that? It’s no good, I have to give some thought to this and talk about something loftier than what he said.” Then he talks about a bunch of doctrines, and when the brothers and sisters hear it, they think, “Not bad, it’s very good. This is better than what he said.” What disposition is that? (It’s also arrogant.) It’s fighting for status, it’s arrogance, right? When it touches upon a disposition, even if you just sit there, motionless, it’s still there within you. Is it something to be dug out? Can it be dug out? Some people think of solutions: “I’ll work hard on dealing with it. I’ll hold it back, I’ll restrain it. I’ll be careful and I won’t let it be revealed.” Does that work? (It doesn’t.) Have you tried it? You’ve certainly tried it. You’ve said something arrogant and then thought, “I’ve been disgraced, and people see my arrogant disposition again; it’s so shameful. I won’t say that anymore.” “I won’t say that anymore” is not a useful thing to say. You don’t have the final say—what has the final say? (My disposition.) Your disposition has the final say. You’ve understood this issue, right? So, if you want to achieve not revealing your arrogant disposition, you must resolve that disposition. It’s not a matter of correcting something you say, nor is it a matter of correcting something you do. It particularly is not a matter of holding to an improper rule. So what is it? (The root of the problem must be resolved.) Yes, your dispositional problem must be resolved. Once we talk about dispositions, don’t you gain a deeper understanding of yourself? (Yes.) It becomes a little more thorough. So, understanding yourself is not understanding your superficial personality, temperament, education, or family background. It’s not any of that. Some people say: “I have a bad temper and no matter what I do, I can’t change it. When will this disposition change?” Are these words correct? (No.) Some people say: “I’m always saying the wrong thing—I can’t say anything without offending and hurting others. When will it change?” Are these words correct? (No.) What’s wrong with them? Someone’s personality doesn’t determine their nature, and no matter how great their personality is, does that mean they don’t have a corrupt disposition? Is their disposition free of problems? (No.)
So how many aspects is that now? (Two.) What is the first one again? (Hardness.) You all have to learn to take notes! Regarding a change in disposition, the first is hardness, and what is the second? (Arrogance.) The second is arrogance. There shouldn’t be a need to say too much about arrogance. Human beings express a lot of that, and it’s fine if people know that it is a disposition, and that it is an aspect of dispositions. There’s another type of disposition people have; they don’t tell the truth to anyone, and they are not frank with anyone. Sometimes they don’t even know themselves if what they are saying is true or false—they confuse themselves. When they’re speaking with someone else they’re always thinking, their brain is always working: What consequences will there be after this is said? They first evaluate and calculate: “If I say this, what kind of outcome will it achieve? If I say that, what kind of outcome will that achieve? How can I fool him, and how can I get him to not understand the truth? Oh, I’ll say it this way.” Is this a type of disposition? (It is.) You should know what kind of disposition that is, right? (Deceitfulness.) Right, deceitfulness. Is deceitfulness difficult to change? (Yes.) Once it has to do with a disposition, I’ll tell you, it’s plenty for you to change. Deceitfulness is difficult to change. “Yesterday I spoke with someone about an issue. I revealed something and let him know a little about my true thoughts. It’s terrible—today I have to see him again, have a meeting with him. I need to find a way to turn that around and put it in a different way so that he doesn’t know the truth.” What kind of disposition is this? When they think and plan in this way, when they’re going to do it a type of disposition is revealed. What is it? (Deceitfulness.) That’s right, they are going to do something underhanded. Even if they haven’t done anything, they’re already deceitful. Is this a disposition? (Yes.) It’s a type of disposition. It doesn’t matter if you’ve said anything or not, or if you’ve done anything or not. That thing is always within you, controlling you, making you play games, employ trickery, toy with people, cover up the truth, and package yourself. This is deceitfulness. What specific things do deceitful people do? (They guess and have doubts.) Being doubtful is also an expression of a kind of disposition. Say two people meet up and they’re chatting. There’s something deceitful hidden—let’s see if you can tell what it is. “I’ve experienced some environments recently and I feel that these years of believing in God have really been in vain. I’m a failure as a person! I’m pathetic and poor! My performance has been poor recently, I’m going to strive to redeem myself in the future.” So they say a bunch of things and then come to a very good outcome. What outcome is that? Once the other person hears it, they think: “Ah, this person has repented, he’s repented thoroughly. It’s genuine, I can’t doubt it. He’s repented and changed for the better. He’s learned how to be a person and he even said he was a failure at being a person and that the issues he encountered recently were all designed by God. He’s able to say this and able to obey.” It achieved such an outcome, right? After the other person hears it and it achieves that outcome, was his goal achieved? (Yes.) So is his true state exactly the same as what he said? Not necessarily. He achieved that kind of outcome, but that’s not what he’s doing. What is his goal? His intention in saying that was his method of speaking and the outcome he wanted to achieve. There’s always an outcome for his words, there’s always an intention. He always uses a certain method or certain words to achieve his own goals and motives. What kind of disposition is this? (Deceitfulness.) That’s what it is—it’s very insidious! In fact, he didn’t recognize his own badness, his poorness and pitifulness. He just used some spiritual language, some spiritual words to curry favor, to play it up so that you have a good opinion of him, so that you feel that he has understanding and has repented. So he achieved this outcome—is that deceitful? (It is.) That’s a kind of disposition.
There’s another kind of person who asks someone: “What do you like to eat?” They say: “I like steamed bread.” Then they ask in return: “What do you like to eat?” They say: “If you like steamed bread, I like steamed bread too.” The other person asks them: “Don’t you like to eat rice?” They consider it, and think: “How can I not know if I like to eat rice or not?” Then they ask the other person: “Do you like to eat rice?” They say: “I do.” “Then I like it too.” What is this called? Is this a type of disposition? (Yes.) This is a kind of disposition—deceitfulness. They never tell the truth, they’re always closed off and at every turn they’re trying to draw something out of you and test you. Even when you reveal something, they still don’t reveal anything on their part. It’s not that they’ll reveal something only if you do. If you do reveal something, they still won’t. They never tell the truth, and there’s no disclosure. They don’t disclose anything in front of others, so do they do that in front of God? (No.) Under what circumstances do they not disclose anything, and under what circumstances are they able to do that? Or is it that they just don’t at all? A deceitful person never provides any disclosure! What sort of heart do they have? “Where is God? I can’t see Him! Does He rule over everything? I’ve actually had a few experiences where that was the case, but couldn’t these be by chance? Is it true? I’m not really clear on it and I can’t get proof. No one has verified it—it’s not easy to say.” If you suggest letting go of their future and destiny, they say: “Let go of it?” Everyone else has, they’ve given up their families and careers, but they say: “I need to keep my options open—I can’t be as dumb as them. You are really dumb. I won’t be as dumb as all of you, giving up everything. That’s called foolishly honest. See, I’m so smart and all of you are idiots. You just talk about everything.” If someone asks: “Have you engaged in fornication?” an honest person says: “Yes.” “How many times?” They think about it, and say: “I’m embarrassed to say with everyone here. Can I tell you privately?” “That’s fine. If I had you say it to people’s faces, would you?” “Yes.” “Humph, what an idiot! You’ll even say that—I wouldn’t tell no matter what you did to me!” It’s this kind of attitude, that they wouldn’t tell no matter what, that they won’t disclose things to anyone. Some people say: “I’ve made mistakes and done some bad things; I’ve sinned. Acknowledging my sins to others and talking about it would be kind of uncomfortable, and after all it’s shameful, it’s private. I won’t hide it from God, I’ll speak with Him. There’s nothing I don’t tell God—I speak with Him fully openly and bare everything. I don’t conceal anything I need or anything I’m thinking from God. Whoever I hide things from, it’s not God.” But that person hides things from everyone and doesn’t believe anyone. What kind of disposition is that? (Deceitfulness.) In short, this disposition exists within human beings. In serious cases, one who is the most deceitful—that is, someone in whom this disposition is most serious, most vile—does not disclose things to anyone. But every single person has this kind of disposition, just the degrees vary. If you say you can fully disclose things to anyone, could it be that you’re not deceitful? No. How can this be explained? For example, if something isn’t related to your own face or won’t cause you to be dealt with and pruned, and you’re generally a “big mouth” who always speaks your mind, you can still speak directly. Someone asks: “Who did this?” “I did it. I wasn’t on top of this matter and I caused a loss to the house of God. It’s my fault.” You can speak out in that kind of situation. But there are times when you do some shameful things, or you have a motive in something, or it involves your own personal interest. No one else knows, so if someone asks you, you’ll avoid it as much as possible, not speak of it, and try to conceal it. In fact, you don’t need to let anyone else know about it; you just need to open up to God. In your heart, you say: “I’ll tell God, I won’t hide things from Him.” That’s not deceitful. However, for every single person, no matter what it pertains to, if they believe something can’t be talked about they definitely won’t tell God about it. Isn’t this a kind of disposition? (It is.) Do you have this kind of disposition? (Yes.) You certainly do. Everyone does. You might say, “I’ve revealed a bit of a corrupt disposition. I have notions and thoughts about something. I have a bias against that sister, or that brother. I’ve undermined the person I’m collaborating with behind the scenes—I’ve done a number of things.” You might be able to frankly and openly say these things. However, there will always be some things that you yourself want to avoid, that you want to seal up, to not be open about, that you don’t want to tell God. Even worse, you not only don’t talk about it, but you think of a way to cover it up. You create a deceptive appearance to cover it, to conceal it. What kind of disposition is this? This is a disposition, isn’t it? (Yes.) When you think that way, when you have that kind of desire, and when you live within that kind of state, you know: “I am not an honest person. The honest person that God speaks of can’t be seen in me. I’m not it—I am an authentically deceitful person. In spite of the fact that I’m a fool, that I’m lacking in caliber, inarticulate, and I think slowly, I am still a deceitful person.” Do you understand? This is called a disposition. So, suppose later someone says: “I’m a fool, I grew up in the countryside and I’m lacking in experience. If someone were going to sell me off I’d still help them count the money—I am an honest person!” What kind of reaction do you have to these words? (It’s a deceitful person.) This person is even more deceitful. After hearing this you should tell them: “Don’t be misleading. Your foolishness isn’t honesty—do you think that no one understands the truth? Keep those words to yourself! You’re foolish? Your deceitfulness is greater than a deceitful person. What kind of fool are you? You’re not foolish at all!” Some people often take having poor caliber, being ignorant, having poor education, never having gone to university, not being able to balance their books, not understanding economics, not being able to get along with others, or even always being deceived when they’re with other people or always being defrauded or cheated as a basis for being an honest person. Is that correct? (No.) This is something that misleads others, and this is a disgraceful thing to say. Saying this is shameless, it’s having no shame. This is a shameful thing to say—it’s nauseating! You take the things you’re foolish about as honesty, but when you do those underhanded things, why don’t you dissect them? You’re always trying to draw something out of others and trying to pander to them; you’re always testing them and giving them a false impression. Why don’t you dissect these things? Why don’t you have any awareness of these things? What are you pretending? You’re always pretending to be holy, to be honest, to be naive. Naivete is not honesty! Without honesty, how can you be naive? If you’re not honest, you can’t be truly naive. Your foolishness is just foolishness, and your stupidity is just stupidity. That doesn’t mean you’re not deceitful.
So say a bit more—give a summary of a deceitful disposition. How can it be said that it’s deceitful? What kinds of things revealed are deceitful? Sum it up. (One doesn’t let people get a clear idea of things.) They never want people to have a clear idea, there’s always some sort of thought, some sort of mentality: “Anything I say that could give people a clear idea of things I won’t say. I won’t mention those words or that issue. I won’t bring it up; it’s sensitive. As soon as that’s brought up I’m afraid that other people will drag something out of it.” This is a kind of disposition, right? A deceitful disposition. What else? (Purposefully pretending to be pitiful.) It’s not just pretending to be pitiful, it’s purposefully doing fake things and creating some illusions in order for others to see that they are naive, spiritual, love the truth, pursue the truth, or are able to endure suffering and do not complain. What is this? (It’s hypocritical and fake.) What kind of disposition incites them to be fake? (Deceitfulness.) Yes, deceitfulness. They have a kind of disposition that incites them to do these things, otherwise they wouldn’t be so wily. There is a root to this, and that root is deceitfulness; it’s a deceitful disposition. A deceitful disposition becomes more and more difficult to change, right? Is this easy to change? (It’s not.) How much of it have you changed? Have you advanced on the path of seeking to be an honest person? (Yes. I reach for this, I put it into practice.) How many steps have you taken? (It’s still a sort of aspiration.) Oh, so it’s still a sort of aspiration? (In some things I discover that I have a motive and that there’s a kind of element of deception, to give people a false impression. I know this, that doing this is being deceitful.) At those times, have you discovered that you have this kind of disposition? Do you only know that it’s deceitfulness, but not that it’s a disposition? (Yes.) Now you know, right? Where do these things really come from? (From our nature.) That’s right, from your nature. Aren’t these things very disturbing for people? They’re very messy, hard to handle, very troublesome. What is troublesome about them? What is it that is painful for you? (I want to change, but when I can’t overcome it, it’s painful.) This is one aspect of it, and it’s an easy thing. It doesn’t count as troublesome. These things can come out at any time, at any place. When you’re asleep and dreaming you don’t know, but as soon as you open your eyes you think, “When I go see that person today, what am I going to say to him? What can I say so that he doesn’t know? What can I say to mislead him? What can I say to deceive him?” You see, it starts just as soon as you open your eyes, and you can’t control it. Isn’t that right? (Yes.) This is where the difficulty lies—it follows you like your own shadow. Isn’t that troublesome? This is called a disposition. How many types of deceitfulness are there? Do you know? How many kinds of revealings are there of a deceitful disposition? Testing, deceiving, being on alert. And what else? (Being suspicious.) And what else? (Feigning, being hypocritical, being fake, being smooth.) Being smooth is in the same category as being deceitful—it’s not a way of doing things. It’s pretty much these things. The disposition revealed and expressed out of these things is deceitfulness. We’re just about done with our fellowship on this kind of disposition.
Having had fellowship on this topic, does everyone have a more thorough understanding of this kind of disposition? Does anyone still say, “I don’t have a deceitful disposition. I’m not a deceitful person, I’m nearly an honest person. I’m not too far off from being an honest person”? Would any of you say that? (No.) So before having fellowship on this, would there be quite a few people who would have said that? (Yes.) Which people? (Deceitful people.) Deceitful people would say that. Anyone else? There are some misunderstandings: Those who are naive and simple-minded in the world, who are always bullied and pushed around by other people, or who are always slower on the uptake than other people—they always say that they’re naive and honest. Idiots also say that they are honest, and fools say that as well. Anyone else? Those who are bullied say that they are honest; those who are not educated, who are on a lower level, self-abased, and feel lowly also refer to themselves as honest people. Where is their mistake? They don’t know what an honest person is. Ultimately, it’s that they don’t understand the truth, right? They think that the honest people that God speaks of are all idiots and fools, that if someone else were to sell them off they’d count the money for them, that they’re bullied and oppressed, they fumble for the right words, they’re uneducated, and it’s easy for them to be deceived by others. They think that these are the people God refers to as honest people. What’s the meaning between the lines in this? It’s that those of us who are frequently deceived, who are on a lower level in society, who are often bullied, those of us who are idiots and are brainless, who are always helping other people count the money are the objects of God’s salvation. If God doesn’t save those of us who are lowly, humble, poor, and needy, who does He save? Could it be that that isn’t true? Don’t they believe that? This is the implied meaning. Is this what God means? What kind of belief is this? (It’s a distortion.) This is distorting God’s meaning. They believe that in God’s kingdom, in His paradise everyone is a wretch, an idiot, a useless fool, that they are just a passel of wretches. They believe that these are all honest people, they are pillars, and in the world they are bullied and oppressed, but in the kingdom they are the pillars—they are gold, silver, precious stones. What do they see God’s management plan as? Don’t they see it as scavenging junk for the scrap yard? How is it that the more this is talked about, the more nauseating it is? Isn’t it kind of nauseating? (Yes.) You are goods that should be discarded, you are foolish to the core. You don’t understand the truth and you listen to God’s words but aren’t clear on them. Are you still an honest person? Can you be saved? Does God want that kind of person? When the time comes that you should bear witness for God, you just speak nonsense. Others say, “What are you saying? That’s crazy!” Can this be called bearing witness for God? “Have faith in God. He has suffered so much and has paid quite a price for us humans. You should believe in Him!” Isn’t this crazy? Is this bearing witness for God? This is dishonoring God! So, not only does that kind of person not understand the truth, but they distort God’s meaning at every turn. They also propagate their own distorted beliefs everywhere and spread them as the truth. They tell others: “As a person, being bullied a bit is good, you’ll be the object of God’s salvation!” Don’t some people say this? (Yes.) “As a person, you should suffer some losses! It’s good to be a bit foolish, you’ll be the object of God’s salvation! You’ve had a change in disposition!” Don’t you think that’s nauseating? People that preach this way are so nauseating. This is a serious dishonor of God! It’s thoroughly nauseating! What are you even talking about? Are the pillars of the kingdom of God, the overcomers who are saved by God a group of useless idiots who are shameless, who don’t understand a modicum of the truth, who are senseless? Certainly not! When you hear these kinds of distorted words again, what kind of work will you do? You have to do this work well. Don’t degrade yourself! You were foolish enough from the start, but you are still focusing your attention on and pursuing foolishness. Having you be an honest person is having you be a normal person, cast off deceitfulness, and be an honest person. What is an honest person? It is not a fool, someone who is confused, an idiot, a useless idiot. God would have you be a good soldier of the kingdom, a good soldier for Christ. What is a good soldier? No matter where you are standing, at what time or place, you are able to use the truth to do battle with Satan, to fight the good fight for God. You must stand on the side of God, bear witness, live out the truth, and humiliate Satan. Requiring people to not be deceitful, but to be honest is not to have them be foolish. It is to have them cast off their deceitful disposition. Casting off that kind of disposition is not a way of doing things. It’s not about speaking more or speaking less, or about how to do things. Rather, it’s that in what you’re doing and saying, your motives, your thoughts and ideas, what goals you want to achieve, your desires, and your actions must undergo transformation from their source.
We’re mainly talking about dispositions, and for now we’re not discussing practice. This way the thread will be a little clearer. In general, once people have understood these dispositions and have understood the states in which these dispositions are revealed, don’t they become easy to change? You know it’s deceitfulness, so doesn’t that mean it’s easy to change? (Yes.) But if you don’t know that it’s deceitfulness and that there is a deceitful state, or that this is one aspect of the revealing of a deceitful disposition, you probably won’t be able to change it, right? First of all, you should know that this is a kind of disposition and it is a type of an expression of a deceitful state, and that you should have breakthrough in that; how can you change? By dealing with your own motives, correcting your viewpoints, seeking the truth in that aspect, striving to be able to achieve conformity with God’s words and satisfy God, and deceiving neither God nor man. “If someone is a fool, I won’t tell him about something, but that’s not being in a state of deceiving him—I don’t have the desire to do that.” That is, you no longer have that kind of disposition. This means you have a change in this disposition. So isn’t that pretty much enough about this? This is a deceitful disposition.
We’ve talked about three kinds of dispositions. Listen to the next one. During a gathering when everyone is making small talk or having fellowship on their states, there are some people who do just fine. They can mingle with everyone and there’s a harmonious atmosphere. When they’re in fellowship with others, their topics are suitable and appropriate, and they’re able to engage in mutual collaboration and fellowship. However, once it comes to a substantial issue, and someone says: “You have a motive in this issue—you have a personal motive, but you’re not saying anything about it”; once this actual fault is pointed out, they say: “Uh-huh, I agree, I accept it! Yes, that thing of mine is x, y, or z, that’s not in line with the truth!” As soon as a practical issue is mentioned they agree on the surface, they get by. But once the conversation goes deeper, they pick up a glass and drink some water, and when it goes even deeper, they take their glass and go to the restroom. No one knows what they’re going off to do. So why would they get up and leave at the most critical point? (They don’t accept the truth, and they’re not willing to face their own problems.) This is one aspect of a disposition. Some people are leaders—what kinds of sermons are they least willing to hear? (Discerning antichrists and false leaders.) This is your own personal experience, right? “It’s always about discerning antichrists, false leaders, and Pharisees. There’s no end to it—my head is about to explode.” As soon as they hear the topic is something they don’t like, that it is to discern leaders, they say: “Oh, there are a couple of people I need to meet and bring back here, you all go ahead with the fellowship,” and they leave. Have they really left? What is this “leave” called? Slipping out. Slipping out to where? Who knows where they’ve slipped out to, but in any case that’s what they’ve done. It’s hiding. Why would they hide? What others say is factual, so just go ahead and listen—it’s beneficial for you. If it’s hard to hear, if you can’t accept it, then you may hold on to it, take notes, and then you can slowly change, and slowly digest it. What is there to hide from? If you’re not going to the restroom, you’re going out. What is there to hide from? “These words cut to the heart, they don’t sound nice,” or “I’m not a false Christ, and I’m not an antichrist or a false leader, so why are you always talking about me? You just never get sick of talking about it. Why are you talking about me, why don’t you talk about other people? Talk about discerning evil people, not about me.” What kind of disposition is this? They hide, they slip out, they’re irritable: What disposition is it? That’s about the leaders and workers, so do ordinary people have this kind of state? (Yes.) When people have just met they’re always very caring, and they seem to be able to speak freely about superficial things, and they’re very willing to talk, very proactive, and they really reach for the truth. But as soon as it has to do with a personal issue, when someone says: “You just can’t let go of the marriage issue. For some people, when they can’t let go of that it becomes their greatest barrier, their greatest entanglement. They’re never at ease when performing their duty, and they can’t achieve devotion to God,” they think about it: “Oh, is that about me?” They realize that, and as soon as they do, what kind of attitude do they have? “If you want to talk about the truth just talk about it—why are you talking about me? Why don’t we talk about you? As if you don’t have any issues? You are all living in a vacuum, you don’t have any issues, you only talk about me. Fine, let’s not talk about this now. There’s nothing to talk about.” What disposition is this? If I’m fine and you’re fine, then we’re both fine, and we’re good buddies. But as soon as the truth, actual conditions, actual difficulties, and actual aspects of a disposition come up, once it has to do with their own problems, is the truth still the truth? Do they still accept the truth for what it is? (No.) What kind of attitude do they have? (Being fed up with the truth and rejecting the truth.) That’s a disposition. Take notes of it—the fourth is getting fed up with the truth. Fed up to what degree? Someone says: “You are someone who genuinely believes in God!” “Yes, amen!” “You’ve given up your family, quit your job, and you’ve suffered quite a bit these last few years. God blesses that kind of person. It’s in God’s words that those who expend themselves for God will certainly be greatly blessed. You’ve carried that out—you have obtained God’s blessings.” “Amen!” They accept this aspect of the truth. “But, you still have to….” It’s over as soon as someone says “but.” “You have to continue to strive. If people always have a motive in the things that they do and they are always misbehaving based on their own will, then sooner or later they will offend God, disgust Him, and will be unable to satisfy His will.” They consider this, and think: “Was that directed at me? Is that about me?” Then that’s it, and they won’t listen to anything more. If you say that they are a pillar in the kingdom, an overcomer, they say, “Okay, that’s fine.” As soon as someone talks about the truth, they reveal a type of disposition, and say: “Why are you always talking about the truth, being an honest person, and fearing God and shunning evil? You talk about these things all day long—what comes of all that talking? Aren’t you all just sitting there? Who has ascended to heaven?” What kind of disposition is this? Being fed up with the truth. As soon as practice is mentioned or it gets serious, they appear very irritated, impatient, and contrary. What’s the primary expression of a disposition of being fed up with the truth? What’s the main focal point of the expression of that disposition? Talk about the disposition. (Not accepting being dealt with and pruned.) Not accepting being dealt with and pruned is one of the states expressed from this disposition. When being dealt with, they think: “I don’t want to hear it! I don’t want to, I don’t want to!” Or: “Why don’t you deal with other people; why are you dealing with me?” When someone is fed up with the truth, they’re not interested in anything that is related to positive things, that is related to the truth, God’s requirements, or His will. Sometimes they’re irritated, and sometimes they just completely brush it off. At times they’re very cavalier: “Oh, that’s what God’s words say. That’s fine.” You can see that they have a kind of attitude, a very cavalier, careless attitude. They don’t take it seriously—they are perfunctory, they just cope with it, or they face it with an attitude that is not at all responsible. The primary expression of being fed up with the truth is not only being irritable as soon as someone hears the truth. It also includes not putting it into practice as soon as the time comes to do so, and shrinking from it, as if it has nothing to do with them. When it comes to speaking about doctrines they come forward, and their performance is very proactive. They talk about doctrines, the words, and they win people over. When they’re able to make themselves look good, package themselves up nicely, and give themselves a name, and some face, they can speak to no end. There are some situations in this; there are some people who read God’s words and listen to hymns from dawn until dusk. All day long they read out His words and pray, and their heart is never away from God. Does that necessarily mean that they don’t have a disposition of being fed up with the truth? (No, it doesn’t.) So when can people see that they have this kind of disposition? (When it comes time to really practice the truth, they evade it.) (When being dealt with and pruned they’re unwilling to accept it.) Then could it be that they believe they don’t accept it only because it’s unacceptable to them, or they didn’t understand it and they don’t comprehend this aspect of the truth? (No.) That’s what this disposition refers to—clearly knowing something is right, that it’s a positive thing, it’s the truth, they are the words of God and can allow people to change and achieve satisfying God’s will, but they just don’t put it into practice or accept it. This is called being fed up with the truth. So in which people do you see this disposition of being fed up with the truth? (Unbelievers.) Unbelievers are fed up with the truth, that’s too obvious. Among believers, in what things have you seen someone be fed up with the truth? And it’s possible that when they have fellowship with you, they don’t just pick up their cup and leave, that they don’t slip away when fellowship touches on their own difficulties and problems, and they face them correctly. However, they still have a disposition of being fed up with the truth. How can this be seen? (They listen at the time but after that they don’t put it into practice.) There are some people who put it into practice a bit after listening; even if they do that, you can’t absolutely say that they don’t have that kind of disposition. This is a kind of disposition, not a way of doing things. It’s not as absolute as doing that or not doing that—that can’t determine if you have that kind of disposition or not. People who put the truth into practice also have that kind of disposition. Even if you can put the truth into practice, it doesn’t mean that you don’t have a disposition of being fed up with the truth. Right now what we’re talking about is the disposition, it’s not the case that if you are able to practice the truth for a short time, and then you don’t need to change or you have already changed. That’s not the way it is. You may be able to practice one aspect but there are still a lot of aspects you aren’t able to practice. This is a dispositional problem. So when your disposition has changed these external states will all be resolved. The troubles, deficiencies, and faults will all be resolved. If that disposition of yours doesn’t change, then no matter how few mistakes you make in your external actions, it still hasn’t changed. That’s how it is. Is that clearer? (Yes.)
What mainly is this disposition of being fed up with the truth? Give a summary of it. First let’s talk about it from another side. When someone hears sermons about God they’re interested, and they’re excited and have a positive attitude when they hear about positive things. Does this prove that someone doesn’t have a disposition of being fed up with the truth? (No.) So this is denied. Say there’s a person who, as soon as something about God or believing in God is said, they’re very interested, and even after it has been talked about for three days and nights, without eating or sleeping they’re still very energetic, and they always stay that way. For example, when some people have a child, once they get to be five or seven years old and they can understand some of what adults talk about, they’re interested as soon as they hear people talking about believing in God. They ask questions, listen, and think about it. When it comes to something related to believing in God they do whatever you have them do. Some people would say: “They don’t have a disposition of being fed up with the truth.” Is this common? If adults say nice-sounding things to children, teach them some hymns, talk about believing in God, and tell them that God created the heavens and earth and all things, they believe it wholeheartedly. Then adults say: “My child doesn’t have a disposition of being fed up with the truth. He’s so smart! He’s inherently the material for a believer in God—he is one of God’s chosen.” It’s possible that he’s one of God’s chosen, but this is only half right. This is because he’s still small, his direction in life and his life goals still haven’t taken shape. When his outlook on life and society have yet to take shape, it can be said that from a young age he has a youthful spirit that likes positive things, but you can’t say that he doesn’t have a disposition of being fed up with the truth. Why say that? (When the time really comes to put the truth into practice, it will be exposed.) What kind of truth do children understand? You don’t even understand, so how could they understand? You still need to listen and comprehend more, so what can they understand? It’s just that bit of a superficial phenomenon. It doesn’t mean that they don’t have that kind of disposition, because their disposition has not yet taken shape. You can’t say such drivel. As soon as you say that kind of drivel someone who has an understanding will say: “What mother doesn’t say their child is great? She’s a fool, she’s just saying that her child is great. Who doesn’t see their child like that?” Isn’t that true of every mother? (Yes.) So you can’t say that because a child has that kind of expression they don’t have a disposition of being fed up with the truth. That’s because they don’t have any idea what the truth is. This is a misconception. Being fed up with the truth is when you understand the truth, when you hear it and understand, that is, when you know the difference between positive and negative things, you still treat it with an attitude and state of contrariness, irritation, perfunctoriness, muddling through, and carelessness. This is called a disposition of being fed up with the truth.
Putting it this way, isn’t a disposition of being fed up with the truth something that every single person has? (Yes.) “I know it’s right but I still don’t put it into practice. I know it’s right but I still don’t accept it. I won’t accept it, at least not for now.” What is that about? (Being fed up with the truth.) It’s being fed up with the truth—your internal disposition won’t allow for it, won’t accept it. What kind of unacceptance is it? Some people say: “I’m earning money, it’s God’s blessing and God’s rule. God has really blessed me, He’s really great to me. He has bestowed a great deal on me and has abundantly provided for my family. I’m not concerned about food or clothing and I have not suffered from poverty. I always have a comfortable life.” They see God’s blessings and are grateful to God in their heart. They know that God rules over everything, because they know in their heart: “I’m not that skilled, so if it weren’t for God blessing me, I wouldn’t be able to earn some of the money just relying on my own capabilities. This is God’s favor.” In this instance they see it, and this is genuine belief and understanding that is expressed from the heart, and they offer true gratitude to God. But one day their business goes under and their life becomes difficult and they’re poor, and the comfortable life from before is nowhere to be seen, they can’t make it, they suffer from poverty, can’t eat meat as much or wear nice clothing as frequently, can’t keep up with the trends, and when they go out they don’t look as nice—those days of poverty are difficult. Why is that? It’s because they are greedy for comfort. They can’t go out to perform their duty and they become slaves to money. It impacts their performance of their duty, so God deprives them of it. God’s blessings are many, but they don’t know to repay God’s love and are still greedy for comfort, want to keep their family together, and have a cozy life, in the end when their duty comes upon them they won’t go out. They are afraid of the environment, afraid that something will happen, and they are always worried: “God please don’t take it away, please don’t take it away.” So just that happens, and then what? God takes it away and their heart is as clear as a mirror: “This was taken away by God—I’ve been disciplined, so I’ll pray!” They pray: “Oh God, You blessed me once, and You can bless me again. Your existence is everlasting so Your blessings always accompany mankind. I give thanks to You. No matter what, Your blessings and Your promises are unchanging.” What meaning do you hear from these words? “But if You deprive me, I will still obey.” “Obey” wasn’t really said in a resounding way. It was a weak “I will still obey.” After some time they give it some thought, and feel: “Ugh, I always feel bad. Things used to be so good. Why are things always being taken away? Isn’t staying at home fulfilling my duty the same? What’s the holdup?” They’re dissatisfied and are always reminiscing about days gone by, and they always feel bad. They have a sort of complaint and dissatisfaction toward God, and they always feel depressed. Do they still have God in their heart? What is their God? Money, comfort, and a nice life. Isn’t that right? God is no longer their God. Even though they know that God is the One that bestows blessings and He is the One that takes them back, that this is the truth, what is it that they are the most fed up with? The truth that “God is also the One that takes away.” They can accept whatever blessings God gives, and they can accept it as the truth. It’s only when God wants to take something away that they cannot accept that truth. They cannot accept that part of God’s rule. They don’t accept it, they resist it, they become out of sorts, and are in low spirits. If you have them fulfill their duty, they say: “Give me a little more blessings and then I’ll be able to fulfill my duty. If God doesn’t bless me I won’t have any money. How can I fulfill my duty when I’m this poor? And I’m not in the mood!” Is this a kind of disposition? What kind of disposition is it? They have already deeply experienced God’s blessings, His rule, and His arrangements. They have felt it and they know it, but they’re not willing to accept it. Why aren’t they willing to accept it? They can’t let go of money, and they can’t let go of a comfortable life. Is that a type of disposition? Even though they’re not making a big fuss and they didn’t stick out their hand and demand anything from God, nor did they rely on their human abilities to get their previous wealth back, they are disheartened by God’s actions, and they are completely unable to accept it. They say: “If this is what God does it’s really not in line with human wishes. If this is what He does I won’t be able to believe in Him any longer, and I’ll no longer acknowledge Him as God. If I don’t acknowledge Him, then He’s no longer God.” Is this a kind of disposition? Once it reaches this point, what would you say that that person is revealing? Once someone is fed up with the truth to this degree, how far does it lead them? Where does it lead them? To resistance to God, stubborn resistance to the very end, right? (Yes.)
Based on what has been said so far, what is the true nature of the disposition of being fed up with the truth? (Being hostile to God, resisting Him.) Could it be said that being fed up with the truth is disliking positive things, and disliking everything that God does? Whatever God does, whether it’s trials, refinement, taking something away, chastening, or discipline, if you say it’s beneficial for mankind, they say: “I don’t want to hear it, I won’t accept it. These words are for idiots; they’re just high-sounding words. Don’t say that to me—only God’s blessings are real, so don’t bluff with these high-sounding words, I’m not that dumb!” Isn’t this as best as we can put it? This is called a disposition of being fed up with the truth. This is a disposition, isn’t it? When some people hear that this is the truth, they say: “What kind of truth? It’s just using those words to bluff people.” Isn’t that a disposition? “As soon as the truth is mentioned it seems that people lose their courage. What are they afraid of? What truth? Isn’t that just something that cheats naive people, or uneducated people? You take that as the truth; it seems that as soon as you mention the truth, it seems so lofty, so grand, so holy. That is just to fool people; those are just high-sounding words that are nice to hear.” Isn’t that a disposition? It is a kind of disposition. What disposition is it? (The disposition of being fed up with the truth.) Do you have a disposition of being fed up with the truth? (Yes.) Does this happen a lot? (It does.) Quite a lot. Which state is most prevalent? Which state that I just mentioned are you stuck in the most? Which do you have most, which is most common, in which is your experience the deepest? (When I fulfill my duty I don’t want to encounter difficulties or judgment and chastisement. I want everything to be smooth sailing when I fulfill my duty.) This is one aspect, denying God’s rule and denying His discipline and chastening of you. You clearly know that is good, but there’s still resistance in your heart. This is one type of expression. Anything else? (There’s another kind: When God blesses someone they feel great, but when His arrangements are out of line with their notions or He has them suffer a bit, they have a heart of resistance.) Anything more? (When someone performs their duty and it bears fruit they’re happy, but when it doesn’t bear fruit they start to become negative and weak, and they don’t cooperate proactively.) Which aspect is that? Match it up. (Hardness.) Get it right, don’t confuse them. Sometimes there’s a mix of states; there can be two or three states in it. Sometimes it’s just one single state and you can match it up correctly with one kind of disposition. Sometimes two different kinds of things, or three different kinds of things are revealed in one disposition; they are different states, but when you get to the root of it, it’s still one disposition. In theory, you should all get what being fed up with the truth is, you should understand and know those things, and you should have a certain standard in your heart, right? If you are fed up with the truth, you clearly know something is right, and it’s not necessarily the words of God or principles of the truth—sometimes it’s positive things, correct things, correct words, and correct suggestions, and you say: “This isn’t the truth. Your words are just something correct so I don’t want to hear it—I don’t listen to what people have to say.” What is this? This is revealing a disposition again, right? This contains arrogance, hardness, as well as being fed up with the truth. Good, so have we more or less had enough fellowship on the disposition of being fed up with the truth? (Yes.) Every single one of these dispositions is a kind of disposition, and can create a lot of states, and in some states you must match them to which kinds of dispositions they occur from. It’s that kind of relationship.
We’ve talked about four dispositions—that’s just about it. Are there any more questions? Any one of these dispositions is enough to condemn someone to death, right? Would you say that what I’m saying is over the top? (No.) Since you all say that it’s not, say why. In regard to what are these human dispositions called dispositions? Are they positive or negative? (Negative.) Then in regard to what are they negative? (In regard to the truth.) That’s right, they are negative in regard to the truth. If it regards the truth, then doesn’t it regard God? (Yes.) That’s how it is. They are negative, and they are completely opposed to God’s disposition and what He has and is. So if you possess one of these kinds, you are an implacable foe of God, and aren’t you just waiting to die? So now you possess four kinds of dispositions, so what are you waiting for other than death? It’s very serious, right? No matter which kind it is, as soon as you use the truth to weight it, the disposition that is expressed is resistant to God, and it is directed at Him. So, if your disposition doesn’t change, if you possess one of these types of dispositions then you will not be compatible with God. You will be an enemy of God, you will be His foe, and someone who hates the truth!
Next one; let’s first talk about the matter and then you give some thought to what kind of disposition it really is. Say there are two people chatting with each other and one person says something a little too direct, and it hurts the other person. Is there anything wrong with this? You didn’t hear, is that right? They hurt the other person, so what happens? After that what kind of relationship will there be between them, and how will they get along? You don’t know, right? So it doesn’t have anything to do with a disposition. The other person hears it and thinks, “You really laid into me, and it’s fine for you to be direct, but it’s not okay to hurt me. I won’t be pushed around! Fine, if you treat me like that I won’t be a nice guy either. You’re not being considerate of my feelings, right? I don’t have anything to say to you. Just wait and see—I’ll bide my time for the right opportunity to get back at you!” Is there a disposition in this? (Yes.) There is a disposition. What is just one thing said while two people are chatting? But they’re going to get revenge. Getting revenge over one comment—it didn’t harm their interests, they were just unable to accept it for a moment and they felt a little upset and it wounded their pride. If they spoke it out the other person could apologize and it would pass, but they don’t, they can’t stand it and they become enemies, and they’ll wait as long as they need to get revenge, saying, “I’ll bide my time for the right opportunity to get back at you!” It’s that kind of stance. What is this called? (Malice.) That’s right, it’s called malice. Malice and viciousness are pretty much the same. Maliciousness is generally called a vicious disposition, and viciousness.
There’s a person who is performing their duty but they didn’t do it well and they’re subjected to a round of being dealt with. As for being dealt with, the words used, would you say that they’re soft and gentle words, or are they a harsh rebuke? (A harsh rebuke.) There certainly is some rebuking. Someone says: “What is this, performing your duty this way?” They yell at the person and maybe scold them, right? Let’s not talk about whether being dealt with is beneficial for people or not, or what the nature of being dealt with is—let’s not discuss that topic. Let’s just talk about what kind of disposition the person who is being dealt with reveals. They get dealt with, they feel unhappy and give it some thought. “Some things said were right, but it wasn’t very nice. It embarrassed me and hurt me. I’ve believed in God all these years; even if I haven’t contributed I’ve worked really hard. How could I be treated this way? I was even scolded. Why don’t they scold someone else? I wasn’t dealt with properly! Besides, there were some things that weren’t in line with the actual situation. They didn’t look into it but just blindly dealt with me. I can’t stand it—I can’t hold this back.” Is this a kind of disposition? (It is.) Is this disposition expressed to the greatest degree? (Not yet.) Then it could be more relentless and fiercer. This is expressing complaints, defiance, and opposition. So far could this disposition be classified as vicious? (No, it hasn’t reached its peak.) It hasn’t reached the peak, right? That is, the essence of this disposition has not reached the level of what that person can do, or what they will do. It hasn’t reached the extreme. Some signs of it have been revealed—this disposition has already begun to be revealed, to flare up. What attitude comes immediately after that? Not being able to obey, their heart being obstinate, being upset. They think: “If I’m upset, I can’t just go back home and endure it, right? Ugh! I need to think about things to vent this anger inside of me.” Have they begun? How will they vent it? “Ugh! Even though the above dealt with me, it wasn’t necessarily completely right. You could accept it but I couldn’t. So-and-so had been dealt with incorrectly; the above shouldn’t have done it that way. He said it was in line with the truth, but as I see it, it wasn’t in line with the truth. You are all ignorant and dumb—you’ll accept anything that’s said. I won’t. If you don’t believe it, let’s talk it over and see who’s right and who’s wrong.” They talk about it with everyone. When people hear that, they say: “No matter whether it’s right or wrong, you must obey! Can anyone be free from any adulteration in performing their duty? Don’t you have any adulteration in that? Is everything you do correct? If everything you did was correct, if you’re dealt with at times it would just drive you forward! Besides, sometimes there’s a background to someone dealing with someone else: The harm from what you did was too great, or someone taught you many times but you didn’t learn. Wouldn’t they be a little angry? When people are angry they say unpleasant things. Isn’t that normal? So what are you picking at? You can do bad things, but it’s not okay for others to discipline you? You’re okay with the wolf getting into the henhouse, but no one else should beat the wolf?” What kind of disposition is revealed here? Wolfishness, ferocity, viciousness. A vicious disposition. What does this mean? “I won’t tolerate the slightest offense—no one better dare touch a hair on my head or try to mess with me. I’ll let you know that I won’t be pushed around! In the future you won’t deal with me, right? Haven’t I won?” How about this? It’s a vicious disposition! This is much more than being fed up with the truth. It’s not that they just hide, evade, or don’t acknowledge or pay any attention to it, thinking: “Right or wrong, it doesn’t matter. I won’t pay any mind to it. Who cares? The truth or not the truth—whatever! This is how I believe in God, and this is how I’ll get by.” This isn’t their attitude. They get their hackles up and resist it. They put their hands on their hips like some shrew and yell at you, the meaning is: “You treat me like that; I dare not go head-to-head with you to your face. I’ll just discredit you behind your back. We’ll see who’s fiercer and who will show who! If you punish me, it’s only me—if I punish you, I’ll talk about you to a bunch of people. And what’s the goal? To have everyone rise up and oppose you and to set the record straight on my behalf.” Their disposition has come out, right? Is it to win people over? It’s not—it’s to vent their own anger, to have everyone rise up and oppose that person and not listen to them. What kind of goal did they achieve? They vented their anger. “Look, now everyone is dealing with you. Didn’t you just deal with me and bully me? I got everyone to not listen to you and bully you. Now I feel better.” They stir everyone up to not listen to the other person, to oppose them. They’re just doing it for their amusement, to get even. Is that vicious or not? (It is.) This is called viciousness, a vicious disposition. That kind of person is like a little lamb when they’re not being dealt with and pruned, but as soon as that befalls them or the truth is exposed, they no longer act like a little lamb and they take off their sheepskin. Then what do they act like? (A wolf.) Their wolfish nature comes out. Isn’t that a kind of disposition? (Yes.) Then why isn’t it usually present? Why can’t it be seen most of the time? (Things haven’t touched on their nature.) That’s right, they haven’t been provoked. So when will a wolf eat a person? When it’s not hungry, it won’t eat someone. So when it’s not hungry and it doesn’t eat you, can you say that it’s not a wolf? Once it’s hungry and eats you, and you say that it’s a wolf, isn’t that too late? When it hasn’t eaten you, you take care of it, and you say: “It’s a lamb, it’s so gentle, it’s just like a lamb. You can’t see it as a wolf.” Isn’t that a fool? Even when it hasn’t eaten you, you must be on guard at all times. It not eating you doesn’t mean that it doesn’t want to eat, it doesn’t mean that it won’t eat you. It means that it’s not hungry, but its nature of a wolf is always inside. So are there any people who think: “Why are they always dealing with me? Why are they always looking at me? Is it that they see I’m easy to bully? I’m not that easy to push around, so why do they always only seek me out for dealing with?” What disposition is this? This isn’t just targeting one person to be dealt with. The reality isn’t like that. Which one of you has not been dealt with? The majority of leaders and workers have been dealt with and pruned. When they have acted willfully in their work or if they have done things contrary to the work arrangements, they have all been dealt with and pruned. Those words are clearly a distortion of the facts, and this is also an expression of a vicious disposition.
What other kinds of vicious states have you seen? There is a more serious state in being fed up with the truth, and there is a kind of disposition within this. Can it reach the point of being vicious? Take God’s rule for example—people recognize His rule, and then He takes away some things, so without making a peep they cease to move forward, they don’t cooperate, and in the end they just stay in the same old place; they are just marching in place. They won’t accept it. This is an attitude of just waiting passively; it is being fed up with the truth. There’s another kind—they don’t sit there waiting, but they oppose God’s designs and arrangements, and they oppose God taking things away. How do they oppose it? Talk about what they do. (They interrupt and disturb the work of the church, or they do some destructive things, or things to set up their own kingdom.) Yes, that’s one kind. Are there some church leaders who, after being dismissed, are always interrupting and disrupting things in church life? When a new leader comes on board, no matter what the new leader says they think it’s not right and they undermine the person behind their back? (Yes.) What is this called? It’s called viciousness. What that means is: “I can’t be a leader so no one better think of settling in here. I’m going to have you run along—I’ll squeeze you out and then be the leader again.” Is this just being fed up with the truth? It’s not. Is this deceitfulness? (It’s not.) This is viciousness! They struggle for status, for a domain, and for their personal interests. They also struggle for their own reputation and they will get revenge by hook or by crook. How can this be expressed in one phrase? “Stopping at nothing.” They do things by hook or by crook and they stop at nothing. That is, they exhaust their own skills and think of ways to achieve their own goal, to wrest back their own reputation, their face and status, or to satisfy their vengeful heart, their vengeful wishes and desires. What is this expression called? (Viciousness.) Some of the actions within a vicious disposition are bustling around, or talking a lot, or doing a lot of things for the sake of one’s own goals. Is anything they do in line with the truth? Are there actions and words that are in line with the truth, that can’t be determined as vicious? (No.) Why do you say that? How can you say absolutely, with certainty, 100% certainty that they don’t say things like that, that those things aren’t there, that it is absolutely the revealing of a vicious disposition? (Because that person is entirely opposed to the truth, and they do things from that.) Anything else? You didn’t get to the heart of it, you didn’t get to its root. Have you found out what the motive and the goal are prior to a vicious disposition being revealed? What goal do they want to achieve? (To bring people before them.) (To oppose the truth.) That’s not it, give it some thought. What is the motive? Dissect the motives, the goals. Which motives, which goals are there? What do they do this for? Have you figured it out?
Have you heard of this kind of thing? When adverse conditions come upon someone’s home, they can’t go back, they don’t have a home anymore, and they are really in pain. They stay at someone else’s home, they see it and think, “You have such a nice home, why haven’t adverse conditions come upon your home? Why did that befall me? That’s not okay, I have to think of something so that you won’t be able to go back home either, so that you suffer the way I have. I have to think of a way to bring you adverse conditions.” Whether they do that kind of thing or not, whether it becomes fact or not and if their goal is met or not, isn’t there a kind of disposition in having that kind of motive and that kind of feeling? (There is.) If they can’t have a good life, then others can’t have a good life. What’s the nature of this disposition? (Maliciousness.) Isn’t it a malicious disposition? It’s wicked—it’s too wicked! When people describe human wickedness there’s a saying: “Rotten to the core.” Do you know where the saying “rotten to the core” came from? What is referred to as “rotten to the core”? (Your head is full of sores and your feet are oozing pus.) That’s something that people from Northeastern China say—only that can be called rotten to the core. Their insides are rotten from head to toe, they are utterly rotten. There isn’t a single part that isn’t rotten. It’s all terrible. This is used to describe the level of someone’s viciousness. We just discussed, what is the nature of this kind of disposition? What is its nature for the most part? Dissect it—when they reveal this disposition, what is the nature of their motivations, intentions, and goals behind everything they do? What results, what goals do they want to achieve when revealing this disposition? (It’s for themselves.) For themselves? Something happened to their home and they’re very comfortable in the other person’s home, so why would they want to disrupt that? They cause a disruption so some adverse environment comes to the other person and they can’t go back to their own home either, and they’re happy? If it were for their own sake they should protect that place and not allow anything to happen to it, right? For their own sake, they wouldn’t harm the other person. Harming that person means harming themselves! (If I’m not doing well, you can’t do well either.) This is called viciousness. The meaning is, aren’t I unable to go back home? (Then don’t you think of going back home either.) That’s right! “My home is gone, so why do you still have yours? Your home can’t remain intact, if you’re able to go back home I can’t accept it, I’m not comfortable with it. Since I’m uncomfortable, I’ll cause you some trouble so that you take the same fall I did.” Isn’t this wicked? This is called wicked. What’s the nature of this wickedness? What kinds of things do they generally do to achieve those goals? (They undermine others behind their backs and disrupt things.) There is some of that. That’s the way they do things, and the nature of what they do is disruptive and sabotaging. Is there retaliation? (Yes.) Retaliation is not a good thing—it’s malicious. It’s one way of doing things that is revealed from a vicious disposition. What else is there? (Oppression.) This is too small—it’s one small type. It should be something that’s representative. (Attacks.) Attacks are one type—sometimes they’re groundless. Is misunderstanding one type? (No.) Right, that’s getting farther away from it. Misunderstanding is not. Think again. (Spreading rumors and slander.) Rumors and slander—both of these are right. How many types of manifestations of a vicious disposition are there so far? There’s interruption, disruption, sabotaging, retaliation, and attacking. (Spreading things around.) Spreading things around doesn’t count, that should go under slander. That’s slandering, and making judgments. (Laying blame.) Laying blame is the same as slander—they’re both of the same nature. (Fabricating things and starting rumors.) Fabricating things is the same as starting rumors—starting a rumor is making up something from nothing. “Fabricating things” isn’t one type, that’s not a kind of action. (Revenge, lashing out, disruption, destructiveness, attacks, starting rumors, slander.) (Plus making judgments.) Making judgments is one kind. Sometimes their judgments sound good and you can’t hear the attack in it, but behind that there is judgment. It seems neutral, but there’s ill will in it—that’s why it is called making judgments. How many kinds are there? (Eight.) Which of these things do you do the most? (Probably mostly judgment.) More judgment? Do you dare to lash out or to retaliate? (Making judgments contains some of that character, but I don’t dare to do those obvious things.) So you have that disposition as well, right? (Sometimes I have those kinds of ideas, but when it comes down to it I don’t dare do things like that. I wouldn’t do that.) There’s something you don’t dare to do? Under what circumstances do you not dare to do them? (If someone deals with and prunes me, and when I’m not convinced I want to get back at the other person. I don’t dare to do it, but I do have those kinds of thoughts.) You don’t dare deal with the big guys, but how about the little guys? That is, you retaliate against someone. The above has dealt with you and you get angry. You see that someone’s status is lower than yours, so you think: “Fine, it’s just this person. I’ll take out my anger on him.” You spot your target and think: “If I don’t deal with or prune you, who do I prune? I’ll just vent my anger onto you.” (I dare to deal with someone else.) Don’t you? That’s not not daring to! A way of doing things isn’t about who you’re targeting. It doesn’t matter who it is, as long as you are capable of doing that thing, even if it’s your own child, your disposition is within that. Do you understand? (Yes.) So under what circumstances does it not count? Sometimes you’ll give a kick or two to the family cat or dog, but you’re forgiving and tolerant to other people and you practice according to the truth. That’s fine. But sometimes you can’t take out your anger on the cat or dog—that disposition within you incites you to do those things and it doesn’t allow you to choose. Sometimes when that type of environment is present, if there’s someone around you that you can bully, that you can punish, who isn’t as tough as you are, you’ll just vent your anger at them at any time, at any place. But if you don’t get rid of that bit of anger and there’s no one around you who is a suitable target, it has to come out sooner or later unless you have realized: “I can’t handle this matter that way. I have to approach it rationally.” Then that anger, that aspect of your disposition can be reined in and you will be able to do things more appropriately, more reasonably. Isn’t that true? (It is.)
There’s another kind of circumstance. For most of you, if you encounter a simple-minded person, someone you can bully, who you can push around, someone who you see as weak and incompetent—isn’t it true that you would toy with them? (I would give them the cold shoulder and look down on them.) Looking down on someone is a kind of opinion, it’s a kind of view, a way of thinking, but what you do to that person is the disposition. (I would order them around and bully them.) (If I saw that they didn’t perform their duty well I wouldn’t want to use them.) Is that a vicious disposition? We’re talking about the disposition now; the more you talk about actions, about little superficial things, the less you’re saying about the disposition. Go back toward the disposition. Has there ever been a person who offended you, and you want to do them in, you pray that God will damn them and have them disappear off the face of the earth? You don’t have that authority so you want to use God’s? (When preaching the gospel, there was a person we were preaching to who was really terrible. He hit us and then called the police. At that time I really hated him, and inside of me there was a feeling of “the day will come when God will punish you.”) This is fairly objective, and it’s not easy for a person to overcome. That’s because you suffered a beating, you suffered in the flesh and felt upset, and your integrity and dignity were trampled into nothing, so that is generally not easy to overcome. (There was someone online who put out some images that started rumors about our church, and after seeing them my heart was pounding with anger. I felt really hateful.) Do you think this is viciousness or hot-bloodedness? Or can it be called normal humanity? (Normal humanity.) When your behavior reaches that point it’s a revealing, an expression, and a response of normal humanity, right? Do you know at what point it can turn into viciousness? Could that situation that he just described be turned into a vicious disposition? Which things could he do that cause his disposition to evolve to become vicious? (If he really did something, if he did something extreme.) Something has to be done. Something needs to be done from that disposition, isn’t that right? He’s just sitting there now, so that’s a normal reaction for a person. If a person doesn’t know to hate negative things and love positive things, then they can’t be called a person. If there’s no standard for their conscience, then they can’t be referred to as a person. If he is capable of turning that hostility, that hatred into actions, of losing his reason and violating the foundation of reason in doing things, of killing that person and violating the law, of violating the basis of humanity and doing those things, then that is called viciousness. Isn’t there a difference? Say that sometimes a person is so terrible, evil, wicked, and vicious that you are just disgusted beyond measure. Is that okay? (It’s okay.) You’re disgusted to the point that you ask God to damn him. Is that okay? (Yes.) But you pray again and again, and think: “God isn’t doing it, so I’ll do it myself.” Is that okay? (No.) If you pray once to vent your anger that’s fine, but don’t think of taking control yourself over what God should do. Treat the matter rationally. No matter how you pray, in the end return to deep in your heart, return before God. Hand all of that over to God. That is called reason and it is something that a created being should do. Don’t do things based on your hot-bloodedness. The things that are done based on that will not be accepted by God, and they will be condemned by Him. The disposition that comes out at those times is not human weaknesses or a momentary angry mood, but a vicious disposition. Once it has been determined to be a vicious disposition, that someone has a disposition of viciousness, that is problematic. So for a person in general, what kinds of normal expressions are there of a vicious disposition if they don’t do anything extreme, and they don’t do anything that violates the law or God’s administrative decrees? Once you’ve undergone being dealt with by a leader, will you start rumors about that leader? Sometimes you might have that desire and you’ll consider it: “But he hasn’t done anything, so what rumors could I start? Does this count as water under the bridge? If it’s in the past, let it go. Even if I started a rumor people might not believe it. I’ll wait it out and see.” Is this a kind of disposition? (It is.) Even though you didn’t do anything, inside of you it’s very furtive. It has you thinking that way, and gives you the intention of doing that, and although in the end it doesn’t become reality and you didn’t find the opportunity, the disposition is unchanging. The disposition is within you. Is there anything else? (When a leader dismissed me who also revealed corruption, I wanted to write a letter of accusation to report him.) To have him no longer be a leader. (I didn’t do it, I just had the thought.) Does that thought come out of thin air? It doesn’t come out of thin air. It belongs to you. It’s produced and eliminated by you. Sometimes you eliminate it and sometimes you don’t. If you eliminate it then the problem has been resolved, but if you don’t it will be roiling inside of you and it will catch up with you. What else is there? It’s not just these things by any means. There’s retaliation, disruption, and what else? (If someone else does something that is really embarrassing to me, in my heart I think, “You’ll see, just you wait and I’ll embarrass you too.”) That is retaliation, and it is a kind of disposition. Is this a common thing? (It is.) Two women quarrel and they take revenge. Before that they got along great, almost as if they were the same person and were practically joined at the hip, but because they didn’t see eye to eye on something, they part ways and become enemies. When they’re getting along, people say: “Those two get along so great, they think of each other and really understand each other. They are really considerate of each other—they have such a wonderful relationship!” However, as soon as something happens, they both become awful, and they are really fierce, really evil. What else is there? Have you discovered what is expressed and what is revealed within the scope of a vicious disposition in matters of performing one’s duty? You haven’t? (There are such things, but I need to give it a little more thought.) There certainly are such things. If you’re just now thinking about it and digging it out, that shows that in general you haven’t focused on this in the slightest, that you don’t have any consciousness, that you haven’t entered in. Take your time thinking about it and speak up in a couple of years. There’s nothing now. Even if you were to force it out there would be nothing to force. It’s too close to home, you can’t force it out, so compare them over time, experience it, and then you will know which things are vicious. (Generally when these aspects are revealed I haven’t dissected them and I don’t have a deep understanding, so when it’s talked about I feel that I don’t have a genuine understanding. Just as God said, I haven’t dissected the nature of what I usually reveal, so I can’t compare it, and it feels to me just like I’ve never revealed that, but in fact it should be there.) Your understanding of the truth is too shallow. It’s not that you don’t know the truth, it’s that your understanding is so shallow. For most of the truth, it just stops at its wording or its literal meaning, but you absolutely cannot hold it up to the actual reality. And why is that? No matter what the circumstance, there is only one truth, one way of saying it, but people have many different states. Sometimes they fall into one category, and sometimes they fall into another. You have a rough experience of it or in general you don’t pay attention to it, but whenever you’re happy you pay some mind to it and give it some thought, and think: “I have quite a few faults; there are quite a few problems,” but you still don’t know where you should start speaking or doing things from. Your experience is too lacking, which in the end leads to you only understanding the literal meaning of most of the truths, just stopping at the doctrines, and not being able to experience the reality of the truth. So, the depth of your entering into the reality of the truth is too limited.
Viciousness is something that is worth dissecting! No one is easy to deal with. When there’s nothing going on with you your mouth is pointed upward and your eyes are pointed downward. What does that mean? It’s a smiling face—you’re all smiles. As soon as something befalls you, your mouth is pointed downward and you roll your eyes up. You suddenly change your manner and become hostile. This is called a disposition. You yourself don’t know where this thing comes from—how could it happen so quickly? How could that be right at hand? How could there be that much of it? You can’t help yourself. So, you must frequently pray. One aspect is prayer, and another aspect is that you must examine yourself when you have time, and examine yourself when you’re doing things, and reflect on things after you’ve done them. When you do things you must examine the motives, thoughts, and ideas deep in your heart, and after it is over you must reflect on whether or not there were areas that were not in line with God’s will, how your own motives were achieved, and how you went against the truth. You must consider these things when you have time! If you don’t consider these things, if you always let these things just pass you by, and after three or five years, you still want results, will that be possible? That’s just fantastical! That’s it for viciousness, the fifth kind of disposition.
There are even some people who are always thinking: “Where does God live? What kind of place does He live in? How big is the house? I’ve heard that … I don’t know if that rumor started by the Chinese Communist Party that He lives in a big house, in a mansion is true. If I could get the address …” Then one day they get the address, and think: “I’ve got the address. It’s easy to check it out now. I’ll look it up online by the satellite location and I’ll be able to see it right away. I’ll locate it, I’ll take a look.” They check it out and think: “Wow, that’s not a small place! What the CCP said was true! He lives in a big house? Where is that place? What place is it? Is it far from the city? I’ll take another look.” “Found it—it’s an hour’s drive from the city, and half an hour from the mountainous rural areas.” They keep looking to see how far it is from the Chinese area, and it’s two or three hours. “That’s really far! Is living there, and grocery shopping convenient?” Is that kind of worrying thorough? Some people say that’s not worrying, nor is it vile, that it should be called curiosity. They attribute it to curiosity. “He lives so far away; is it convenient? Are there any Chinese people around? Is there a Chinese supermarket? If not, is it easy to get food? How does He get there? Isn’t it necessary to drive?” See, they think about it more and more and they can’t stop worrying about it! What can be done about this? They ponder it: “Drive? I bet it’s too far for a bicycle, so it’s necessary to drive. How long does it take to drive to a supermarket? I’ll take another look.” They look into it in more and more detail and their curiosity is satisfied. God is disgusted, and says, “You are so nauseating! You’re investigating Me, aren’t you? What’s that about? You lack faith in Me? If so, why believe in Me at all?” You’ve heard so many truths—so many have been spoken of—so why do you have to look into God? You’re always looking into Him; what does this represent? (Evil.) It’s so evil! What’s even more serious, what’s even beyond that is that after getting this piece of gossip, they have some capital: “I know where God lives, do you?” The person replies: “I don’t know, and I don’t want to inquire.” “I’m telling you, you have to know. I have to tell you—you definitely must know.” What happens in the end? (It makes God disgusted.) God is disgusted, He’s nauseated. What kind of person is this? Can this be called a person? Isn’t it a living devil? It is a living devil! This is no believer in God! They are always thinking along evil lines, as if the more gossip they know the more a part of the house of God they are, the more they will be someone who understands the truth. Is this someone who believes in God? (No.)