Witness the world—has it solved its problems with 14,000 major wars, or 34,000,000 laws against social problems, or a million drugs against sickness, or even a million churches against the devil?

Look at your own personal lives—have any of you found peace, working against your problems, fighting your children, husbands and wives? As long as you fight against anything you will fight against yourself, and against the truth in yourselves. 

Now, there is a way to fight that does not violate any moral laws. In this fight, one appears to be dressed in the same role as one who fights against the problem. However, with a significant difference, this role requires that one fights for the solution. 

Now, remember the difference; against the danger is the hostile reaction we feel rising up in us, when we have no power within to quench that reaction. For the solution is the feeling of true righteous indignation.

This feeling is not born out of anger; it comes only when anger and resentment have been quenched through meditational repose. Then we shall see a new power at work—a new timing and a new wisdom that expresses itself in the condition. 

For example, we mentioned that when you become upset, you say and do the wrong things—you excite your adversary by that very anger and injustice. 

"The mind of Godly Love is clear; correcting with a discretion that does not arise from anger and fear, but from another source."

Perhaps you learn that your angry outbursts only aggravate the evolution of troubles, then you will sit on your anger or you will give in to avoid the growth of your own violence that you so much detest in the enemy.

However, in both instances, you excite others to commit error, and they hate this subtle temptation toward greater error—observe here the expression of the error. 

Now, minus that reaction, your enemy cannot feel a catalyst to inspire him to retaliate in the way of nature. You see, he must have a reason to respond. These reasons would rise out of the injustice of hostility. 

The animal nature of that aggressor is totally disarmed, de-energized and often confused when confronted by such calmness and correcting virtue. Virtue corrects simply because it does not condemn or condone the action of the aggressor, and because it is separate from the problem.

It simply causes the aggression to cease existing; it causes shame in the victim—that Godly sorrow that often works toward salvation. 

Now, the discretion of the use of violence and nonviolence rises from the perception of the value of each moment, not from a book. The mind of Godly Love is clear; correcting with a discretion that does not arise from anger and fear, but from another source.