The Sacred Struggle of Light and Shadow

At the heart of the ancient Christian mystery lies the unyielding truth of duality: the tension between good and evil, light and shadow, spirit and flesh. This struggle has marked the path of humanity from the beginning, and it continues still in every soul and every age. The Order of the Sanctuary holds fast to this primordial teaching, for it is the key by which seekers may understand not only the world around them but also the battle within themselves.

Jesus Christ, the eternal guide and Redeemer, entered this same field of tension. He walked amidst temptation, conflict, and suffering, and He revealed the sacred art of discernment: the ability to separate good from evil, truth from falsehood, and the eternal from the passing. In His words and in His deeds, He called all to follow Him, not as passive witnesses, but as active participants in the work of creation—creators of the good, even in the face of the powers of evil.

Good and evil, like twin currents, flow eternally through creation. Neither destroys the other, and neither is ever wholly absent. At times the light rises in triumph, illuminating generations with wisdom and justice. At other times the shadow spreads, clouding the world with cruelty, greed, and violence. This rhythm belongs to the nature of existence, yet it is not destiny. For into this eternal cycle steps the human soul, endowed with the spark of the Creator, capable of shaping destiny through the free act of choosing the good.

Without the labor of the human spirit, the good cannot stand victorious. It must be born anew in every heart, chosen again and again in defiance of the forces that pull toward corruption and decay. Here lies the mystery: good and evil may both exist eternally, but only the human being, as co-creator with the divine, has the power to transform the struggle. By choosing the good, the soul draws upon the highest potential of the primal Source, receiving strength and wisdom to manifest light where darkness would otherwise reign.

Evil, as a force of nature, surges in endless waves. It cannot be eliminated, for it is woven into the fabric of the created order. Yet Christ revealed a deeper secret: evil can be overcome, transmuted, and turned into a servant of the good. The true disciple learns not only to resist evil, but to transform it—to face the storms of temptation and suffering, and by the power of love and spirit, to convert shadow into light. This is the victory of the “creator-man,” the spiritual human who rises above mere instinct and animal desire, and who becomes a vessel of divine transformation.

But there is a danger, and it is the danger that has claimed countless souls through the ages. Those who fail to learn the art of discernment, who do not distinguish between the forces of good and the forces of destruction, fall into the state of the “beast-man.” They mistake power for goodness, appetite for truth, and violence for strength. In doing so, they surrender their divine calling, and instead of creating the good, they perpetuate the reign of darkness.

The Order of the Sanctuary exists as a reminder of this eternal struggle and as a fellowship of those who choose the higher path. It is not a denial of the existence of evil, but a commitment to the transformation of evil through the conscious act of creation. Every brother and sister who enters this circle joins in the work of shaping a world where the light is chosen, where justice is pursued, and where love is made real.

Thus the teaching of dualism is not despair but hope. It is not the proclamation that good and evil are locked in endless stalemate, but the revelation that human beings, through the example and power of Christ, hold the ability to tip the balance. Christ Himself showed that even in the deepest darkness, the light cannot be extinguished, and through His path we are invited to become creators of the good in our time.

The struggle of light and shadow continues in every age. It is present in every society, every heart, and every choice. Yet the promise remains: those who discern, those who create, and those who follow the way of Christ will become not victims of this duality, but masters of it. They will know the art of transformation, and through them the eternal good will shine.

This is the sacred labor of the Order of the Sanctuary. It is the call to recognize the duality, to enter into the struggle with wisdom, and to stand as co-creators with the divine, bringing forth the good that heals and renews the world.

The Universal Law of Duality in the Teachings of Christ

In the beginning of all human wisdom, before kingdoms rose and before the written word was formed, there existed a sacred understanding among the peoples of the earth — the mystery of Duality. From the dawn of the world, mankind perceived that all things are born of two natures: light and darkness, creation and destruction, love and fear, life and death. These are not enemies alone, but eternal companions, each revealing the nature of the other. Without darkness, the light would be unseen; without silence, the song would lose its beauty; without trial, virtue would never be proven.

This ancient truth — the law of the Two — is the first of all divine teachings. It is the root from which all wisdom grows, the key passed from generation to generation. Every tribe, every nation, and every soul that has walked the earth has carried within itself the struggle between the higher and the lower, between the angel and the beast, between the divine spark and the shadow that seeks to extinguish it. This struggle is not a curse, but a sacred opportunity: for only through discernment can the human spirit become radiant with truth.

And so came the Christ, the Living Word of God, to reveal once more what had been forgotten: that the power to choose between Good and Evil lies within every soul. He did not deny the existence of darkness, for even the night is created by God. But He taught that the true path is the Middle Way — the sacred line between extremes, where the spirit remains steadfast, and love governs every deed.

For Jesus Christ, the Holy Avatar of Light, showed us that Goodness is not the absence of Evil, but the mastery over it. He did not destroy the shadow — He transfigured it. Where hatred burned, He sowed compassion; where greed consumed, He offered charity; where death reigned, He brought eternal life. In His every word resounded the message: “The battle between Light and Shadow is the forge in which the soul is purified.”

From the smallest village to the greatest empire, from the elder of a tribe to the scholar of the temple, the same law holds true. What is considered “good” or “evil” may wear different names in different lands, but the divine principle remains unchanged — the heart of man must learn to discern. In every culture, righteousness is that which nourishes life, uplifts the weak, brings harmony, and serves love. Wickedness is that which destroys, divides, and enslaves. These truths transcend race and time; they are universal, as constant as the rising of the sun.

Therefore, every seeker who follows the path of Christ must understand the sacred function of Duality: it is not to condemn mankind, but to awaken him. For in knowing what is dark, one learns to love the light. In feeling pain, one learns compassion. In facing temptation, one learns strength. Thus the dual law is not punishment, but preparation — the training ground for the eternal soul.

Christ Himself walked this narrow path. He faced temptation in the wilderness, He endured betrayal, and He met death with forgiveness. In this He revealed that the perfect human being is not one untouched by evil, but one who has seen it and chosen the good despite it. This is the divine secret of the Balance — to live among the opposites and yet remain centered in love.

So I tell you, children of light: do not seek a world without darkness, but rather a heart so strong that the darkness cannot rule within it. For as long as the world exists, the two forces will dance — the one rising, the other falling, forever seeking equilibrium. Yet through the guidance of the Christ, humanity is given the power to tip the scale toward goodness again and again.

Let the Order of the Sanctuary, and all who walk in its spirit, remember this truth: the dual law is eternal, but it is love that gives it meaning. It is not enough to name good and evil — one must live the good and redeem the evil. When we forgive, we turn darkness to light. When we share, we turn greed to generosity. When we love, we turn fear to peace.

And thus, through the heart awakened in Christ, the eternal cycle becomes the ladder to heaven. The divine paradox — that both light and shadow serve the same Creator — is the mystery of all mysteries, the wisdom of the Cross itself: that suffering becomes salvation, and death becomes resurrection.

Therefore, follow the teaching of the Eternal Duality, not as a curse but as a covenant. For the path of discernment is the path of true freedom. It leads beyond all divisions of nation, creed, and bloodline, and unites all souls beneath one law — the Law of Love, which is the breath of God Himself.

Let every man and woman who seeks the truth hold to the middle path of the Christ: neither blinded by judgment, nor seduced by indulgence, but standing firm in wisdom, mercy, and compassion. In this sacred balance lies the peace of the world, the freedom of the soul, and the eternal harmony of creation.

And so I say unto you: Walk in the light, but know the shadow. Love without measure, discern without fear. For the good that lives in you is the reflection of the Eternal Good — the very face of God shining through the human heart.

On the Sacred Balance of Good and Evil in the Eyes of Christ

The world is woven not only of light and darkness, but of countless shades that lie between. Though it is easy for the mind to name what is Good and to condemn what is Evil, the heart of creation is not so simple. For within every man and every deed there flows a mixture of both — the spark of divine light and the shadow of mortal weakness. And thus, the true disciple must learn to see not only with the eyes of judgment, but with the eyes of mercy and understanding.

When our Lord Jesus Christ walked upon the earth, He beheld this mystery clearly. He saw that not all darkness is void, nor all light pure. The wheat and the tares grow together in the same field; the purest heart may falter in temptation, and the most sinful may yet harbor a secret longing for redemption. Therefore, He taught not a rigid law of condemnation, but a living law of discernment — one that weighs every act in the scales of compassion, and measures every soul by the intent that moves it.

For the line between Good and Evil does not lie in the world around us — it runs through the heart of every human being. At times it is bright and clear; at other times it is blurred and shifting like mist over a valley. What seems righteous in one moment may carry the seed of pride, and what appears wicked may conceal a lesson or a hidden grace. The wise do not rush to judgment, for wisdom listens before it speaks and sees before it decides.

The gray realm — that uncertain borderland where light and shadow mingle — is the testing ground of the soul. Here the easy answers vanish, and the spirit must walk carefully, guided not by rigid dogma, but by the quiet whisper of divine conscience. This is where true morality is born — not in blind obedience, but in the courage to choose with awareness, to balance mercy and justice, and to act from love rather than fear.

Many who seek righteousness fall into the trap of extremity. They divide the world too sharply — saints on one side, sinners on the other — and forget that even saints have wept in guilt, and sinners have wept in repentance. Yet Christ showed us another way. He sat among the poor, the broken, and the outcast; He forgave the thief and blessed the penitent. His holiness was not distant, but compassionate. He knew that Goodness is a flame, and even in the dimmest ember there remains the power to reignite the fire.

To walk in the light does not mean to never fall into shadow. It means to rise again when one has fallen, to transform error into wisdom, and to cleanse guilt through acts of kindness. Every sin can be redeemed by love, and every wound healed by forgiveness. For even the one who has stumbled into darkness may become a bringer of light, having learned through suffering what others have not yet seen.

The Order of the Sanctuary teaches this sacred moderation — that the war between Good and Evil is not won through zealotry or violence of spirit, but through consciousness and compassion. Each choice, each word, each deed must be weighed with care. Perfection is not given to mortals, but understanding is. The true warrior of the Light knows that sometimes the path toward goodness is not the easiest or the cleanest, yet it is the only path that heals.

Thus, when you face a choice where both roads are flawed, do not despair. Seek the way that brings less harm, that opens the heart rather than closes it. Choose that which restores, even if it cannot yet perfect. For in this world of imperfection, the divine measure of Good lies not in the absence of Evil, but in the sincere striving to overcome it.

Remember also: to resist temptation does not mean to never feel it. To be tempted is part of being human; to rise above it is what makes one divine. When you stumble, let repentance not be despair, but renewal. Each act of atonement sends ripples of light into the world, healing not only yourself but the fabric of creation.

And so, my beloved, live not as judges of others, but as guardians of your own heart. Recognize the shadows within you, not to condemn them, but to redeem them. For the greatest victory of Good is not to destroy Evil, but to transform it into a servant of the Light.

This is the mystery of the Christ — that He turns all things toward redemption, that no darkness is too deep for His radiance, and no soul too lost for His grace. Walk, then, in awareness. Weigh your deeds. Forgive others as you forgive yourself. Strive always toward the light, but remember that even the twilight carries the promise of dawn.

For the children of God are not perfect beings, but conscious ones — who, in every struggle between light and shadow, seek to love more, to understand more, and to bring a little more Good into the world. This, and this alone, is the true victory over Evil.

The Path of the Creator of Light

The true Creator of Light stands not only against the darkness that surrounds the world, but also against the shadow that seeks to dwell within his own heart. For though the temptation may arise to use the weapons of darkness to achieve the ends of light, this is the most subtle and perilous of all deceptions. Evil, once invoked, never serves without a price. Its methods carry within them the seed of their own corruption, and even when borrowed for noble intent, they breed new forms of darkness that soon obscure the very light they were meant to reveal.

It is a great and sorrowful truth that one cannot create the Good through the instruments of Evil. The sword of injustice, though wielded for a righteous cause, still cuts with the same wound. The word of deceit, though spoken for peace, still poisons the heart that utters it. And the heart that consents to compromise with corruption, even in the name of goodness, has already allowed the shadow to take root within its soul.

The laws of the Spirit are eternal and unbending: whatever one sows, that shall one also reap. If you sow with the hand of darkness, you will harvest its fruit, no matter what good you had intended. The world itself reflects this truth in every act and every consequence. The way of the Christ, the eternal Light of the world, is the way of purity — not in appearance, but in intent, in will, and in method. To walk with Him is to know that the end never sanctifies the means, but rather, the means sanctify the end.

Many who wish to do good become entangled in this snare. They see injustice and wish to destroy it swiftly. They see suffering and wish to end it by any means. Yet the true disciple knows that darkness cannot be cast out by darkness; only light can do that. Hatred cannot conquer hatred; only love can transform it. And deceit cannot protect truth; only truth itself can endure. Every compromise with Evil, however slight, adds another chain to the bondage of the world.

The Warrior of Light must therefore learn the most difficult art — the art of refusal. To renounce the easy path of expedience, to reject the seduction of quick victories, and to trust instead in the slow, silent, invincible power of the Good. The light does not rush; it does not rage; it simply shines. And in its steady shining, all darkness dissolves.

This inner firmness — this unwavering loyalty to the Good — is the mark of the true servant of the Christ. He walks through a world of confusion and deceit, yet his steps are clear and his purpose unclouded. He does not borrow from evil to hasten good; he creates good with the same purity from which it was born. His actions flow from love, his words from truth, his heart from justice.

Understand this deeply: when you use the ways of Evil to reach for the Good, you strengthen the dominion of Evil in the world. Its methods multiply themselves; its nature spreads like a contagion. A lie told for justice will give birth to more lies; a violent act committed for peace will plant the seeds of new wars. The shadow grows wherever it is invited, and its appetite is endless. Only in abstaining from its methods entirely can the soul remain free.

Christ Himself walked this path of refusal. He did not summon angels to destroy His enemies. He did not silence the wicked with force, nor rule by the power of fear. Instead, He overcame the Evil of the world through the unyielding strength of love, forgiveness, and truth. He conquered the world not by fighting it, but by transcending it. This is the mystery of divine victory — that it comes not through domination, but through transformation.

So let the Warrior of Light be vigilant. Let him stand firm in the knowledge that every small choice carries eternal consequence. Let him purify his intentions, and act always from the center of love. When temptation whispers, “Take the shorter path, for the end is good,” he must answer, “The end and the way are one.”

True power lies not in the destruction of Evil, but in its transmutation — in the quiet courage to do what is right even when the world demands compromise. To stand for the Light in a time of shadow is to bear the cross of Christ within oneself. It is not an easy road, but it is the only road that leads to redemption.

Therefore, my beloved, do not bargain with the darkness. Do not justify falsehood for the sake of peace, nor cruelty for the sake of order. The light that mingles with shadow loses its strength; but the light that remains pure, even in suffering, becomes eternal. Every act of untainted Good sends ripples through the cosmos, healing what Evil has torn, mending what fear has broken, and restoring what ignorance has darkened.

This is the sacred calling of the Creator of Light:
To reject the instruments of darkness,
To stand in purity of heart,
To act only for love’s sake,
And to bring the kingdom of Heaven nearer to Earth —
Not through force, but through faith.

Thus is the world redeemed, one pure act at a time.

The Knowledge of the Evil in the World

You have walked through deep valleys, climbed the heights of the world, yet you have always striven for the Highest. From where does the knowledge of the good in the world come, if not from within yourselves? You have omitted nothing, been spared nothing. You have seen, experienced, and felt every stage, every level, and every aberration of human suffering. Is not the good implanted within you, for otherwise you would feel neither compassion nor mercy? Human beings do not live by bread alone. They are social creatures, and it is through their social nature that they come to recognize the good. As children, they learn the distinction between what ought to be done and what ought to be left undone. Later in life, they come to understand the consequences of their actions directly through their fellow human beings. Yet it is only in middle age, when the body begins to decline, that one truly comes to know compassion as a profound inner experience. Only when one's own self is at stake-one's most precious material and physical endowments-does one become genuinely sympathetic and empathetic toward every form of suffering. A young person may indeed feel pity, yet this pity is always, in one way or another, centered upon the self. A person in middle age likewise perceives suffering most acutely when confronted with the consequences of evil, chaos, and illness within his or her own life. Only the older person has matured sufficiently to experience compassion not merely as a metaphysical concept, but to devote the entirety of intellect, spirit, and a fully ripened soul to rising above pain, illness, suffering, chaos, and guilt. With every fiber of the body, such a person longs for a world made whole: for healthy and strong people, and for compassion toward all who suffer, so that human beings may support and uplift one another wherever no one can continue alone. It is the world itself, it is the condition of being human, and it is the cycle of life through which humanity learns to distinguish good from evil. The more mature one becomes, the more clearly the outlines of what is to be called good or evil emerge. At that stage, one no longer quarrels over details but seeks solutions instead. A mature person is also aware that, here as everywhere, action is more important than theory or one's personal convictions on the level of the mind. Whoever acts becomes a redeemer of the world, just as the avatar one has chosen to pursue the highest of all possible aims for the world. To act is nobler than to speak. Speech alone is insufficient and estranges us from true purpose, while inaction is-and remains-nothing at all, however beautifully one may adorn it with words. The knowledge that the world cannot be healed by words alone is laid bare at the very heart of the Sanctuary of the Order. No one need fear it, and no one need search for it. Whoever acts creates a world, and through action in the world comes to know what is good and what is evil.

Curiously enough, people argue endlessly about what the good is and what ought to be done in order to bring it into existence. Yet it is precisely through this disputation that they create evil, for they reveal themselves unwilling to do what is good. To help, to support, to give-and also to receive-to create something together with other people: all these are active ways of transforming the world into a better one. None of these actions is ignoble or beneath human dignity. On the contrary, they ennoble the human being whenever one joins with others to create something without expecting anything in return. To bring this creative power-the power of creation that resides within the human spirit and soul-fully into being, and in doing so to create, beyond doubt, what is right and good, is the remarkable gift of those who follow their Avatar, Jesus Christ, or, depending upon their cultural heritage, another avatar. Their capacity to elevate themselves through their deeds, becoming as angels or as heroes, is of decisive importance. For it is action that ennobles, honors, and ultimately brings fulfillment, whatever form that action may take. It is toward this that every human being should orient himself or herself. There are Christian communities that live as mendicant monks, whose calling is to express love, sustain life, uphold truth, and offer assistance to their neighbors through their deeds. Every Christian order bears witness to the conviction that the goal of the world is the complete lifting of every burden, every form of suffering, and every misfortune, and that the members of the order seek, through the work of their own hands, to lead this world toward Paradise as fellow creators. In this they do well, and they offer all of us an example of faith put into living practice. For they follow their Avatar directly and reorder their entire lives in service to that calling. Yet not everyone possesses the strength, the perseverance, or the conviction required for such a path. Every person must understand that he or she may never become a good monk or a good nun, or may never choose the monastic life because of its many sacrifices. But this is not required. For Jesus Christ, our Lord, grants every human being the opportunity to ennoble his or her own life completely through deeds, wherever that person lives and works-wherever one encounters other people, animals, plants, material things, or even simply ideas and their realization. It does not take much to begin acting. Everyone is capable of doing so, everywhere and at any time. Whoever is unwilling has already surrendered. Whoever is not yet able will bring nothing into being. But whoever is prepared to let deeds speak always takes another step forward upon the path of life. It is no coincidence that the Scouts do not say, "One good word every day," but rather, "One good deed every day." For everything is measured by deeds-by their fruits: whether they possessed true worth, whether they brought forth something of value, or whether they faded into oblivion and left no lasting memory. Thus every person, wherever he or she may stand in life and wherever there is an opportunity to create something together with others, can choose to do good and refrain from doing evil.

Good and evil do not always present themselves in the simple and unmistakable contrast of black and white. More often they appear in countless shades of gray; or, depending upon whom one asks, what one person perceives as evil may be regarded by another as good, while what is seen as good by one may appear as evil to another. At other times, they are a complex mixture of many different levels and elements, each containing something of both. The diversity of cultures and the dialogue between them bear witness to the fact that even the most fundamental questions remain subjects of dispute, and that people often fail to find common ground when judging a particular matter. If good and evil could be determined with absolute certainty, there would surely be no disagreements among different ethnic groups, tribes, clans, families, countries, nations, or states. Everything would exist in harmony; evil would long since have been eradicated at its very root and would never again appear. Humanity would already be living in Paradise. Instead, conflict exists everywhere among human beings. This alone demonstrates that the dualism of good and evil is not understood in a universally identical way. Customs and traditions often play an equally important role in determining whether something is regarded as good or evil. Even among indigenous peoples there are established rules and hierarchies that define precisely who may do what, and who possesses-or is permitted to possess-certain rights and privileges. Whenever someone steps beyond these accepted boundaries, the act is considered evil, because hierarchies are circumvented, relationships of obligation are dissolved, rules are disregarded, and other people are thereby dishonored. The consequence is that evil is repaid with evil, giving rise to a spiral of violence. Such consequences may ultimately culminate in war. For this reason, it is wiser for a peaceable person to respect the customs and rules of others, however absurd they may seem, however distant they may appear from one's own understanding of reality, and even when they themselves strike us as forms of evil while being regarded as entirely normal by those who live according to them. The fact that people do not perceive good and evil in the same way is one of the essential contradictions that confront every mature person. It is therefore of great importance to understand the motives of others rather than remaining confined within one's own conception of evil. A tribe living in the rainforest cannot be judged through the eyes of modern urban society, just as the modern city cannot be understood through the perspective of the rainforest tribe. A city dweller may regard the rivalries and wars between tribes as primitive and evil, yet within the life of the tribe they may serve an important social function, because every individual is engaged in confronting his or her own inner darkness. When violence is projected outward and evil is perceived as coming from outside the community, the members of the group become capable of preserving solidarity and nurturing what they regard as the good within their own people. Likewise, a member of such a tribe might find it incomprehensible that a society calling itself modern could tolerate countless homeless people who have, in practical terms, been abandoned by the very society to which they belong. Such a person would almost certainly regard this condition as evil and would judge the society itself, together with its people, to be evil because no one makes the effort to care for members of their own community. Very often it is far from clear who is truly good or evil, or why one person judges something genuinely good to be evil while considering something truly evil to be good. This reveals that even modern society, despite all its confidence in itself, has no right to congratulate itself as the ultimate judge of who is right or wrong, who is good or evil, or even to assume that it possesses the authority to decide such questions. For precisely this reason, evil must be recognized through human suffering, and suffering should be regarded as the surest sign of its presence. Whoever suffers beyond all measure has been touched by evil; whoever flourishes lives in harmony with the surrounding world, with society, and with other people. Therefore, the capacity to feel the suffering of others-what we call compassion-is the most important quality a human being can possess. A person who cannot feel compassion for those afflicted by suffering cannot truly be good, for such a person lacks the very capacity for goodness. Without empathy and fellow feeling, reason remains confined to the intellect alone and never finds its way to the heart. And this, too, is why so many people become cruel: they are unable to find within themselves the capacity for compassion.

You should not punish those who are incapable of compassion, for many have been born with this deficiency and are scarcely able-if at all-to change their innermost nature. This means that they lack the spiritual and emotional capacity to place themselves in the position of another human being, and that they may never have experienced compassion for any living being, whether for plants, animals, other creatures, or even for fellow human beings. This inability to project oneself into the circumstances of others is, in some people with strongly narcissistic or autistic dispositions, particularly pronounced. In the present age of plutocracy, these very characteristics often elevate such individuals to positions of great leadership. They possess few inhibitions when it comes to issuing orders or assuming responsibility for money, wealth, property, power, and the employment of others, yet they frequently possess the least developed capacities for empathetic leadership of all. This deficiency means not only that they are often unable to fulfill the true responsibilities of leadership-that they become neither great leaders nor truly great human beings-but also that they are nevertheless admired and even idolized by those who follow them. This is because human beings possess a deeply rooted instinct to follow a leader within a group, an instinct that appears to be strongly embedded in our biological nature. Yet this also demonstrates that people often choose the wrong leaders, and that it is unwise to elevate those who merely possess the desire or aptitude to command into objects of leadership and devotion. Such individuals will not faithfully fulfill their responsibility toward the community or safeguard the well-being of their own people. Rather, because of their deficiencies in empathy, compassion, and love for others, they will ultimately lead those entrusted to them toward ruin. For this reason, one should never follow such people, but always one's own inner Avatar. For us, as the Order of the Sanctuary, that inner Avatar is our Lord and Master: Jesus Christ, the embodiment of all that is good, of the highest forms of compassion, and of the fullest realization of everything that is truly human-our holy guide, whom we allow to come into being within ourselves. We do not merely replace one worldly leader with an exemplary metaphysical one and allow ourselves to be led astray once again. Rather, we follow Jesus Christ as the symbol of the highest form of love that human beings are capable of experiencing. He need not appear to us as a revealed person within our spirit and soul, but as the living symbol, the ideal, the Avatar of the purest and highest love itself. By orienting ourselves toward Him as the symbol of perfect love, we are able to complete the world through our deeds and to distinguish the good from the evil-a task that, understandably, presents perhaps the greatest challenge of all for most human beings.

Die Kenntnis von dem Bösen in der Welt

Ihr seid durch tiefe Täler gestiegen, habt die Höhen der Welt erklommen, doch immer habt ihr nach dem Höchsten gestrebt. Woher kommt das Wissen um das Gute in der Welt, wenn nicht von euch selber? Ihr habt nichts ausgelassen, wurdet durch nichts verschont, habt alle Stufen, Ebenen und Abartigkeiten von menschlichem Leiden gesehen, erlebt, gespürt. Ist das Gute nicht in euch selber hineingelegt, und würdet ihr sonst kein Mitleid und kein Erbarmen spüren? Der Mensch lebt nicht von Brot alleine, er ist ein geselliges Wesen, und seine Geselligkeit zeigt ihm das Gute auf. Er lernt als Kind die Unterschiede dessen, was man tun, und was man unterlassen sollte. Er lernt zu späterem Alter direkt die Folgen an seinen Mitmenschen. Er ist mittlerem Alter aber, wenn sein Körper anfängt zu zerfallen, fühlt er Mitleid als tiefe Empfindung kennen. Erst wenn es um sein eigenes Ich geht, um seine wertvollsten, materiellen, körperlichen Anlagen, wird er wahrhaft mitfühlend und emphatisch gegenüber allen Formen von Leid. Ein junger Mensch kann zwar Mitleid empfinden, aber dieses Mitglied bezieht sich immer nur auf ihn selber. Ein Mensch in mittlerem Alter kann ebenfalls Leid nur dann empfinden, wenn er die Konsequenzen des Bösen, des Chaos und der Krankheit direkt an sich selber wahrnimmt. Erst der ältere Mensch ist reif genug, Mitleid nicht nur metaphysisch zu empfinden, sondern seinen ganzen Intellekt, seinen gesamten Geist und seine vollendete Seele darauf zu konzentrieren, von Schmerz, Krankheit, Leid, Chaos und Schuld daran zu abstrahieren. Mit jeder Faser seines Körpers wünscht er sich eine heile Welt, gesunde, starke Menschen und Mitleid für alle Leidenden, damit die Menschen sich gegenseitig unterstützen und befördern, dort, wo es alleine nicht mehr weitergeht. Es ist die Welt, es ist das Menschsein, und es ist der Zyklus des Lebens, über welchen die Menschheit das Gute vom Bösen zu unterscheiden lernt, und je gereifter im Leben man steht, desto klarer werden die Umrisse dessen, was als gut oder als böse zu bezeichnen ist. Da wird aber nicht mehr um Details gestritten, sondern es werden Lösungen gesucht. Dabei ist sich ein gereifter Mensch bewusst darüber, dass auch hier die Tat wichtiger ist als die Theorie oder die eigene Haltung auf der Geistebene. Wer macht, wird zum Erlöser der Welt, genau wie der Avatar, welchen man gewählt hat, um das Beste aller besten Ziele für die Welt zu erreichen. Tun ist edler als sprechen, Sprechen ist ungenügend und sinnentfremdend, und Nichtstun ist und bleibt nichts, auch wenn man es mit Worten gar schön bereden kann. Das Wissen darum, dass die Welt durch Worte nicht heil werden kann, ist ganz zentral im Sanktuarium des Ordens offengelegt. Niemand braucht es zu scheuen, niemand muss es suchen. Wer tut, erschafft eine Welt, und er erfährt, was gut und böse ist durch das Tun in der Welt.

Eigenartigerweise streiten die Menschen darum, was das Gute ist, und was man machen sollte, um es erschaffen zu können. Aber genau hierdurch erschaffen sie das Böse, denn sie sind offenbar nicht bereit, das Gute zu tun. Helfen, Unterstützen, Geben, auch Nehmen, etwas mit anderen Menschen zusammen erschaffen, alle dies sind tatkräftige Möglichkeiten, wie man die Welt in eine bessere Welt verwandelt. Nichts von alledem ist unedel, wäre dem Menschen unwürdig. Ganz im Gegenteil adelt es den Menschen, wenn er, ohne eine Gegenleistung erhalten zu wollen, mit Menschen zusammen etwas erschafft. Dieses Erschaffen, dieses Schöpferkraftleistung, welche in seinem Geist und seiner Seele steckt, ganz und gar umzusetzen, und dabei zweifelsohne immer das Richtige, das Gute, zu erschaffen, das ist das geniale Vermögen von Menschen, welche ihrem Avatar Jesus Christus nachfolgen, oder, je nach Herkunft, einem anderen Avatar. Ihr Vermögen, sich daran durch die Tat emporzuheben zu Engeln oder zu Helden, ist dabei ganz entscheidend. Denn Tat adelt, ehrt und macht erfolgreich, wie auch immer diese Tat aussah. Daran sollte sich der Mensch ausrichten. Es gibt Christliche Gemeinschaften, welche als Bettelmönche leben, deren Vermögen es ist, durch die Tat am Nächsten Liebe, Leben, Wahrheit und Beistand zu leisten. Jeder christliche Orden zeugt davon, dass das Ziel der Welt die vollständige Aufhebung aller Lasten, aller Leiden und allen Unglückes ist, und dass die Teilnehmer des Ordens durch ihrer eigenen Hände Arbeit diese Welt als Erschaffende in das Paradies führe möchten. Daran tun sie gut, und geben uns allen das Beispiel einer lebendigen Umsetzung. Den diese folgen direkt ihrem Avatar nach, und stellen ihr eigenes Leben dafür vollständig auf den Kopf. Nicht jeder aber hat die Kraft, die Ausdauer, die Überzeugung, welche es dazu benötigt. Jeder Mensch aber muss verstehen, dass er oder sie vielleicht kein guter Mönch und keine gute Nonne wird, oder sich wegen der vielen Nachteile niemals für ein Klosterleben entscheiden kann. Aber dies benötigt es auch nicht, denn Jesus Christus, unser Herr, gibt allen Menschen die Möglichkeit, sich vollständig im eigenen Leben durch seine Taten zu veredeln, und indem jeder an seinem eigenen Orte, wo er lebt und arbeitet, wo er mit Menschen, Tieren, Pflanzen und Gegenständen, oder einfach nur mit Ideen und deren Umsetzungen, in Kontakt kommt. Es braucht nicht viel, um zur Tat zu schreiten. Jeder kann es, überall zu jeder Zeit. Wer ist nicht will, hat schon verloren. Wer es noch nicht kann, wird nichts erzeugen. Und wer bereit ist, Taten sprechen zu lassen, der geht immer einen Schritt weiter auf seinem Lebensweg. Nicht von ungefähr kommt es auch, dass es bei den Pfadfindern nicht heisst "jeden Tag ein gutes Wort", sondern "jeden Tag eine gute Tat", denn an der Tat, an den Früchten, wird alles gemessen, ob es einen Wert hatte, ob es einen Nutzen erschuf, oder ob es in Vergessen gerät, oder gar nicht in Erinnerung kam. So kann jeder für sich das Gute tun, und das Böse sein lassen, wo immer er im Leben steht und mit Menschen zusammen etwas hervorbringen kann.

Das Böse und das Gute kommen nicht immer als einfaches, eindeutiges Schwarz und Weiss daher, sondern oftmals entweder in vielen Schattierungen von Grau, oder aber, je nachdem, wen man fragt, wird das Böse von dem einen in Schattierungen als das Gute gesehen, und das Gute in Schattierungen als das Böse. Oder es ist eine Vermischung aus diversen Ebenen und Elementen, welche von Vielem etwas enthalten. Verschiedene Kulturen und deren Dialoge zeugen davon, dass selbst über Grundsätzliches gestritten wird, und man keine Gemeinsamkeiten findet bei der Beurteilung einer Sachlage. Wenn Gut und Böse so eindeutig sicher festlegbar wären, gäbe es wohl keine Meinungsverschiedenheiten zwischen verschiedenen Ethnien, Stämmen, Clans, Sippen, Ländern, Nationen und Staaten, sondern es wäre alles in Harmonie, das Böse wäre längst an der Wurzel ausgerottet und würde niemals mehr in Erscheinung treten. Alle Menschen würden dann im Paradies leben. Überall aber herrscht Streit unter den Menschen, und das zeugt davon, dass die Meinung über den Dualismus nicht als universell gleich aufgefasst wird. Vielfach sind es Gebräuche und Traditionen, welche ebenfalls mitmischen bei der Bestimmung oder Festlegung darüber, ob etwas gut oder böse ist. Dies bedeutet, dass selbst bei den Naturvölkern es Festlegungen und Hierarchien gibt, über welche genau festgelegt wird, wer was machen darf, und wer über welche Rechte und Privilegien verfügt oder verfügen darf. Wenn jemand über diesen Rahmen hinausgeht, dann gilt das als böse, denn dann werden Hierarchien umgangen, Abhängigkeiten aufgelöst, Regeln missachtet und die Menschen werden hierdurch geringgeschätzt. Die Folge davon ist, dass Böses mit Bösem vergolten wird, und dass eine Spirale der Gewalt entsteht. Diese Folgen können bis zu einem Krieg ausarten. Deshalb ist es besser, wenn man als friedfertiger Mensch Regeln anderer Menschen anerkennt, auch wenn sie noch so absurd klingen, wenn sie noch so fern von jeglicher Wirklichkeit abstehen, und selbst dann, wenn sie uns oftmals selber als eine Form des Bösen gegenüberstehen, für andere Menschen aber als ganz normal gesehen werden. Der Umstand, dass viele Menschen das Gute, wie auch das Böse, nicht gleich betrachten, ist eine der wesenhaften Widersprüche, auf welche gereifte Menschen treffen. Deshalb ist es eben so wichtige, die Beweggründe von anderen Menschen zu verstehen, und nicht bei der eigenen Sichtweise über das Böse stehenzubleiben. Ein Urwaldstamm kann nicht mit den Augen der Moderne betrachtet werden, aus der Sichtweise eines Grossstadtmenschen, aber natürlich auch umgekehrt nicht. Ein Grossstadtmensch würde die Verfeindungen von Stämmen untereinander und deren Kriege als primitiv und böse betrachten, aber sie haben im Leben des Stammes eine wichtige Funktion, weil jeder Mensch mit sich selber und seinen Abgründen beschäft ist. Wird die Gewalt nach aussen gespiegelt, kommt das Böse von aussen, ist man bereit und fähig, das Gute in der eigenen Gruppe hochzuhalten. Ein Urwaldmensch könnte nicht begreifen, dass eine sich modern nennende Gesellschaft, eine Grossstadt, über unendlich viele Obdachlose verfügt, welche faktisch von der Gesellschaft verlassen wurden. Er würde diese Bewandtnis bestimmt mit dem Bösen verbinden, und würde diese gesamte Gesellschaft und die Menschen darin als böse deuten, weil niemand sich die Mühe macht, diesen Menschen des eigenen Stammes zu helfen. Oftmals ist es nicht so klar und eindeutig bestimmbar, wer gut oder böse ist, und wer aus welchem Grund irgendetwas Gutes als böse erachtet, dagegen etwas wirklich Böses als gut. Man erkennt daran, dass selbst die moderne, sich hochjubelnde Gesellschaft genau so wenig sich im Recht darüber sonnen darf, wer nun recht oder unrecht hat, wer böse oder gut ist, oder überhaupt das Recht hat, darüber entscheiden zu können. Genau deshalb muss man das Böse am Leiden der Menschen erkennen, und dies als sicherer Faktor für das Böse betrachten. Wer leidet, über alles Mass hinaus, der ist vom Bösen betroffen, und wem es gut geht, der steht in der Harmonie mit seinem Umfeld, mit der Gesellschaft und mit den Menschen. Deshalb ist die Empfindung von Leid, das so genannte Mitleid, die wichtigste Eigenschaft des Menschen überhaupt. Ein Mensch, welcher kein Mitleid spüren kann mit leidgeplagten Menschen, der kann nicht wirklich gut sein, denn es fehlt im alles Vermögen, gut sein zu können, weil er keine Empathie und kein Mitgefühl in sich hervorbringen kann, weil seine Vernunft beim Verstand stehenbleibt, und weil er keinen Zugang zu seinem Herzen finden kann. Und das ist auch der Grund, weshalb viele Menschen bösartig sind, weil sie keinen Zugang finden zur Empfindung des Mitleids.

Ihr sollt Menschen ohne Mitleid nicht bestrafen, denn viele sind mit diesem Mangel geboren worden, und können ihr innerstes Wesen, wenn überhaupt, kaum verändern. Dies bedeutet, dass ihnen jede geistige und herzensbasierte Kapazität fehlt, sich in andere Menschen hineinzuversetzen, und dass sie vielleicht noch nie Mitleid mit Wesenheiten gespürt haben, seien es lebende Organismen gewesen, oder Pflanzen, oder aber andere Lebewesen und sogar Menschen. Die Unfähigkeit, sich projektierend in die Lage von anderen Menschen hineinzuversetzen, ist bei narzisstisch-autistisch veranlagten Menschen teilweise stark ausgeprägt. Diese Eigenschaften machen sie in der heutigen Zeit, in der Plutokratie, zu grossen Führungspersönlichkeiten, welche keinerlei Hemmungen haben, Befehle zu erteilen, Verantwortung für Geld, Vermögen, Eigentum, Macht und Anstellungsverhältnisse zu übernehmen, und welche doch von allen Menschen über die absolut geringsten, empathischen Führungsfähigkeiten verfügen. Dieses Defizit macht nicht nur, dass sie meistens ihrer Verantwortung als Führungspersönlichkeiten nicht nachkommen können, weder grosse Führer, noch grosse Menschen sind, von den ihnen folgenden Menschen aber dennoch verehrt und angehimmelt werden. Dies deshalb, weil es im Instinkt liegt, dass der Mensch immer einem Führer folgt in einer Gruppe, und dass dieses sehr stark auf der genetischen Ebene ausgeprägt ist. Aber es zeigt auch, dass die Menschen meistens die falschen Führer wählen, und dass es nicht gut ist, führungsstarke Menschen zu Führungsavataren zu machen. Denn sie werden ihre Aufgabe für die Gemeinschaft und für das Überleben der eigenen Leute nicht gut machen, sondern sie werden aufgrund ihrer geringen Fähigkeiten und Eigenschaften bei der Empathie, beim Mitgefühl und bei der Liebe zu den Menschen faktisch die Gruppe unter ihnen in den Abgrund reissen. Deshalb sollte man niemals solchen Menschen nachfolgen, sondern immer nur dem eigenen, inneren Avatar. Und das ist für uns als Orden des Sanktuarium unser Herr und Meister, unser Avatar der Versinnbildlichung alles Guten, der höchsten Formen des Mitgefühles und der besten Umsetzung aller nur möglichen Menschlichkeit Jesus Christus, unser heiliger Führer, welchen wir in uns selber in Entstehung kommen lassen. Wir ersetzen nicht einen weltlichen Führer durch einen vorbildlichen, metaphysischen, und lassen uns von diesem ebenfalls in die Irr führen. Wir folgen Jesus Christus als dem Sinnbild der höchsten Form der Liebe, welche Menschen überhaupt empfinden können, und dabei muss er uns nicht als geoffenbarter Mensch im Geist und der Seele erscheinen, sondern als Sinnbild der höchsten, reinsten Liebe, als einem Idol oder Avatar dessen. An ihm als Sinnbild für die höchste Form von Liebe können wir uns ausrichten, um die Welt daran durch unsere Tat zu vollenden, und um das Gute vom Bösen zu scheiden, was den meisten Menschen verständlicherweise von allem am meisten Probleme bereitet.