86. Who chooses?

 The audio recording is available at https://youtu.be/bVa0OYv0T4U.

The background figures who defined the major historical turning points of the modern era, such as the liberal, Freemason organizers of the 1789 French Revolution and the editors of the 1848 Communist Manifesto, believed that the right of self-selection was their by default. There is no salvation, no afterlife, and therefore, between spirit and matter, matter takes priority. Many still believe this today. In truth, self-selection, the merit of being worthy of return, and the application—or non-application—of the law of love passed down to us, decides this, regardless of where we were born, what language we speak, or the colour of our skin. In the selection, there is no second person—only first. 

Our decision-making is based on the freedom we have received from the One, on our free will. We decide when, for what, and why we choose ourselves. There are always two possibilities, two paths to choose from: the narrow path leading upward or the wide one leading downward. Just like in the fairy tale: between the worn chest and the shiny one. If we behave as individuals, we choose the wide path, the easier one. If we behave as universals, we choose the narrower and harder one. The individual applies self-selection, while the universal makes itself worthy to be chosen by the One. Just as freedom has nothing to do with the body, so the decision arising from it has nothing to do with it either, because selection is a spiritual task. 

The law of selfish, individualistic self-selection is tooth for tooth, exercising power over the others. This is parasitic, quantitative thinking and behaviour, linear keyhole vision, into which people have been forced, opposed to the law of love, the transcendent, the understanding that my salvation depends on serving others. Those who believe that selection is free, something inherent in birth, or something external, requiring nothing in returning, are not subject to the message of our Initiation Master, who said, "The Kingdom of the One is within you." The kingdom means ruling, the rule of the universal self over the individual self. 

Those in self-selection today still do not want to understand the teachings of our Initiation Master, such as the following:

1. The individualistic self-selection ended with the appearance of our Initiation Master, as the salvation brought by the Gospel abolished self-selection. The change, the competition, was incomprehensible to the representatives of power, who were stuck in the wrong tradition and the messianic expectation bound to the letter. Therefore, they blacklisted and crucified the messenger of the returning. Why are we surprised if our Initiation Master were to ask us: "I have resurrected, and you?"

2) The gospel corrects the self-chosen image of God and presents the One, the Father, as the universal, all-powerful being. If the power and material alliance (exotericism) is about "I am who I am" (ego sum, qui sum), then the new spiritual alliance (esotericism) is about "I am the way, the truth, and the life" (ego sum via, veritas et vita). In other words, if we accept the tasks entrusted to us, and we give up our "I am" individual self, we find the universal, the state of "we are," which is no other than the guarantee of our initiation. In non-pagan Christian thought, Augustine was one of the first who introduced the rationality of Greek philosophy, thus materialism, into early Christianity. He also contributed to turning Christianity into a religion when he returned to the birth-based self-selection, to predestination (one of the reasons for the lasting division), and to the declaration of "I am who I am," as if "I am the way, the truth, and the life" had never been spoken.

3) Our Initiation Master abolished externalities, the legal obligations regarding cults and daily life, because He distinguished the outer man from the inner man. The inner man is the one who has been in order by the transcendence of the above and below, who knows the meaning of his life and the necessity of his return. In contrast, the outer man is the self-selected, who is independent of inner certainties and, in his ignorance, serves the material. He thinks he knows the world because, for him, the world is what is tangible, visible, and perhaps audible. They even considered circumcision, which is applied for hygienic reasons, to be a form of self-selection.

4). We must minimally fulfil the four tasks entrusted to us: to create spiritually and materially, to bear excess burdens, to bring order, and to return to the One. The order of task fulfilment cannot be changed because intermediate steps do not fit into the hierarchy. The fifth task would be to fulfil our role in the life chain.

5). Existence manifests itself in cycles, in order. Our task is to participate in this order and in the ordered making entrusted to us because no restoration is possible without taking on additional burdens, and there is no meaning in taking on burdens or tasks if the goal is not order making. The dangers and risks of self-selection can be clearly seen in the 20th-century Nazism, fascism, and far-right movements. In Nazism, for example, Hitler's demagogy combined the centuries-old self-selection with Nietzsche's idea of the superman, now applied to the German people. The result of this ideology was the death of millions.

6. The new revelation is the law of love, participation in the circularity of love, when love disappears in the closing of the cycle and participates in re-creation. Since the One created the world and humanity with love and joy, by singing and dancing, love has no direction, only a source.