Human Imperfection, Teboho Kibe [read a book .txt] 📗

in its command, yet may have its own glitches at times. An avid listener, or a very attentive one, would wisely pay heed to the overall conveyed message rather than focus on few mispronounced words. To further illustrate, if your bank has served you well for a good number of years, would you be frustrated at it if one day you discover that in recent few months it never added the interests that were due to your fixed deposit account? Likely you’d want to compare the previous advantages of your relationship with that bank and weigh it against the latter inconveniences or failings. After such a refined approach you wouldn’t be hasty or drastic as to close or withdraw all your money from such a bank.

 

The same applies with conscience or our internal voice. We never really want to completely detach trust and reliance upon it, but at the same time we may be aware of the times or moments in which it may have misled us, the making us victims of improper execution or performing of wrong deeds. Some sadly recognize this in matters pertaining to the choice of entertainment, recreation, and the like.

 

My good friend over the may sincerely ask me: Is there any gravity in damage that may be due to the internal mistaken alarm, apart from what you as an individual may have consciously or wilfully decided upon? The answer is yes, there may be some discernible grave damage, but on condition. The truth here is that there is no way in which we as capable individuals can fully shift the blame to our internal alarm, as if we were neutral beings in the capacity of execution. No, no ways! The judge comes in because he knows that the powers of decision were all or mostly under your control, otherwise the malfunctioning of the conscience at times would seem to serve the purpose of nullifying the judge of our actions and his presence. So there is no way in which we can equate the minor fractured percentage of our conscience to the provision that is accorded the confirmed mentally infirm or handicapped. The truth is, even if you may have to suffer greatly as a result of your internal compass misleading you, i.e. mainly due to it being imperfect naturally, such gross consequence may not be attached to your wilful act. Hence any fatality or grave result that may occur would be considered the same as a psychopath’s transgression or failing. Let’s deliberately leave this here for now, we’ll touch base with it at a later stage, even though I saw you nodding your head with intense bedazzlement. I know, I understand. It will take the rest of this book just to explain a paragraph like this one. Many phrases and sentences here are in a concentrated form and it will take the rest of the book to dilute the seeming nuisance value! In the middle or in the end of this book I guarantee you utter joy and contentment, as seeing the fruits of reading the rest of this book with a true sense of patience. Okay friend, let’s move on, more coaches still need to be filled!

 

Ok friends, this is a big book, not just a quick essay or short novel. So, it ought to make sense that many thoughts expressed at this point may still remain opaque for a translucent body and therefore a transparent ending. Fine, let’s try to stick to the unravelling of the nature of sin. Sin in itself lacks capacity or form if it were not carried out. It can be like a deflated balloon, it only rises when it’s capacitated. So, rather than blowing your precious breath or vigour into this ominous balloon, rather fold it nicely and render it as malfunctioning or unusable. So, your first world can be made dysfunctional, dormant or even extinct! Nonetheless, it being extinct would render it position-free. No, it has its place, but may not need to be brought up to surface or secretly entertained in the invisible background. Just like the visibility or discernible position of a paralyzed arm, the existence of the first world, that of erring, can be noted or seen but its presence ought not to make it functional, so it can be extinct from active execution while it itself may be present or discernible to the beholder!

 

So one may ask; What are the mechanisms with which to paralyse or disable the executions of the first world from operation though existent or present to the beholder? Well, again a good question, yet it possesses some element of repetition if not redundancy from what we read earlier. Ok I’ll again be lenient to you my friend, since you are asking me out of sheer concern of trying to put your second world to good use. Well, the mechanisms, apart from our internal boost of conscience are for you to develop an intense hatred for what is vile, and to avoid situations that will make it conducive for you to fall prey to the exercising of the first world. If you knew where many civilians were caught up in a land mine, you would neither want to stick your nose there. So, stay away from whichever confirmed behavioural landmines, and seek a path that will always make it conducive for you to unleash the good treasures of your second world, i.e. that of benevolence and purity. I’m aware that this may sound good yet incomplete. But don’t worry because we hope we’ll later touch more on this as the issue of our book unfolds.

 

Okay, the disembodiment of the nature of sin continues. Now, sin is varied as we have seen, having both the deep end and the shallow part. Now it can take eternity to try and break every vestige or avenue of sin’s various manifestations and operations. So, my approach here would be simply to touch what I see to be the prime or dominant characteristics of sin, or of our first world. Some may be quite obvious though. Let’s start with discontent.

 

Well, as you’re trying to read this book something is going on in your mind right now. What is it? You are probably trying to sift, weigh or make your mind compatible with what you are reading. Any grumpy or spurious info will simply ejaculate the discontent you have. Ah, is it already pre-installed or you are the one that spurred it? Well, if a van comes with a bull-bar that doesn’t mean it ought to knock other cars. It’s only there for a protective purpose, not for goring or damaging other cars. The same applies with our natural ability of discontent or dissatisfaction, it’s only there to shield us from accommodating harmful desires or appetites, not for us to wield it in the form of doubting the motives of others, not being in harmony with family members, workmates and so forth, not to mention envy and the like.

 

So, my dear friend, I trust you just like how you are learning to trust me. I’m happy to share whatever insight I may possess with you. If by now you’ve discovered some inconsistencies, grammatical irregularities or conflicting thoughts in some sentences I earlier wrote, then it tells me that you’ve been proof reading. Well, while this approach may be of some benefit, please make sure that you do not lose the overall intended theme or meaning of the book. Also, if you somehow reached such conclusions by now, please note that you’ve transversely stuck to the meaning of this book, i.e. that of discovering the very irregularity of human behaviour, hence imperfection. But also take note not to set your mind much on the first world based approach or analysis cause that is where discontent will breed and fest. But, on the other hand, if you’re quite happy with what you’ve been reading so far and thereby spot nothing dubious it tells me that your approach to reading this book has been largely affected by the use of your second world, i.e. that of trust, reliance and cheer in the good accomplishment of others, hence you stand far from being a victim of discontent. Nevertheless I do not here try to imply that those who want to be sons and daughters of the second world should be blind to probable pits or marks of misdirection if they be anyhow present. It’s just that when you’re a dedicated member of the second world you usually allow the well-being of others to take precedence instead of allowing your suspicions and ramblings to be the first voice heard in everything. People who always give in to such behaviour usually lack appreciation for anything good, hence needing some strong type of reform or mental rehab. This is how malicious and putrid discontent may be. It’s the mould and fungus that eats away all good motive, and it begins with the misuse in delegation or mental regulation that nature has given us. So, I advice you my friend, throw away all that murmur. Uproot all that internal blur that hides your inward beauty. Don’t fall prey to your first world, come out of it, and kick it far away to the furthest unreachable place possible and never again try to reach for it.

 

Please consider discontent as a dirty T-shirt you wouldn’t want to wear unless it is clean. Our first world is always our enemy; discontent is among its first fruits. So why pluck a worthless fruit and eat it? The truth is, any continued exercise of the first world will simply bring you needless sickness, both emotionally and physically. Why should you be a victim of unhappiness when you can be at ease with yourself without holding a grudge against anyone or expressing needless or undue dissatisfaction at something that’s completely wholesome and pure?

 

So there is no valid reason to be a chronic complainer about everything, this is a blemish and a ruthless addiction that comes from the use of the first world, in its very early stages of being indiscernible, i.e. having its position and origin somewhere in your thwarted thoughts of delegation or mental regulation. Don’t fall victim to such loathsome execution, you will live longer, be happier and always be at ease with yourself and those around you. Try it, it really works, like abc.

 

Right, now is the time to consider what I think to be the second most deadly protrusion or manifestation of the first world. Well, it is greed. Well, someone might link it with discontent. But hey friend, please note the difference. Greed may be the desire to inconsiderately increase what you already have, irrespective of how others may be affected by your insatiability, while discontent was primarily how you’d like to voice your disapproval or disagreement over what is pure and lacking defect. Therefore discontent was more of a person having unfounded groaning about anything worth of due honour and the like. But greed if very different as it is impetuous and cannot hide itself inside like the subtle discontent. Greed can be likened to the mouth of a river. It is forever open and it never tells the water coming into the sea to stop, even in floods even though the sea may seem not to be in need of any supply of water from any river. Likewise, if we do not know when and how to say “stop, it’s enough now,” then we are likely to be like that mouth of a river and its banks. It’s sad to see some rivers at times that are over-flooded to the point of their banks breaking, we do not want to suffer the same catastrophe of being over flooded and thereby breaking simply because we couldn’t say: “Stop, it’s enough now,” be it in the possession of material things and so forth. Cause really, much stress can come, not in the possession of such things, but in knowing that all such things are actually