The sincere person does not need frills (s3)

Yes, creatures: «There is a great thing sincerity! " it is customary to say and io, a strenuous observer of human beings, I observe the current world, both in the more generic components and in those that are the most individual components, namely men and women.

And while listening to the fact that all these components assert the need to be sincere, observing better what I see? I see governments hiding the news in order to protect certain political designs or certain party privileges.

I observe the rise to power of politicians, or big industrialists who, in the course of their programmatic speeches, promise with evident sincerity improvements and future programs which will then be set aside when that display of sincerity and good will has achieved what individual in question had set his sights.

I observe husband and wife who tell each other to be sincere and yet, every day, even in the smallest things, they hide, denying the other a part of their reality.

I observe individuals who demand sincerity in the name of friendship, who almost declare themselves offended when they think that this sincerity has not been given to them even though it has been requested and, at the same time, in turn, not only with words, but mainly with evidence of the actions, show how they too can be insincere,

In short, looking around me, I certainly cannot say that, in the society I observe, sincerity is king! Of course, the problem of sincerity, as well as a bit of all ethical arguments, is not easy to dissect, as it has many components, many points of view and, very often, even knowing the teaching that we are bringing, it is not manages to get to the head of what is the right sincere behavior in this case.

For example, taking one of the many basic teachings that we have presented to you, namely the "be what you are", it is inevitable to say that if one really is what he is (that is, always managing to behave according to his own interiority), finding himself at one evolutionary stage not excellent, evidently the state of his is still such that insincerity belongs to him. Which would justify the fact that this person is insincere as he is, in fact, what he is!

However, as always, the teachings must be observed from various points of view and in the generality of the teaching, since they are a bit like cherries: one leads to another and one alone is not enough to explain everything.
Remember that along with the aforementioned teaching there is that of intention that justifies action. How logical then to decide what the sincere attitude is, one should understand what the intention is of those who behave in a certain way and when this intention, from the analysis, is sincere, clearly this should result in the sincere behavior of the individual.

However, this point of view also collides with the discourse ofevolution: in fact the intention is not always sincere, but it is relative to the type of evolution reached by that individual, but, clearly, the intentions of a low-evolving individual will be much more materialistic than the intentions of a highly evolving individual, so that even at this point things are not at all clear.

Of course, in order to delve into the topic in depth, it would be necessary to examine all possible behaviors, their possible reactions and the possible sincerity or lies on the part of each individual ... which, of course, is not possible.
I would like, therefore, to underline some points that, perhaps, can help to direct the being who wishes to improve towards that ideal social behavior that we think can be achieved by everyone.

Let's take any individual and observe him.
We know that, beyond the esoteric discourse, or rather of its components on the other planes of existence, he is constituted by a physical body and, mainly, as internal drives, by an ego to which, in large part, he is subject.
Rich, a psychologist with a somewhat tormented life, said that the individual almost never shows himself as he really is, but tends to hide behind layers and layers of what he called "armor" interposed between sé and the world, in such a way as to show an external image different from what its interiority is.

Let us observe this individual and see if we can find - starting from his exterior - anything that can be defined as "sincere".
Just look at it carefully to notice how many Masks, of how many different layers of armor, superimposed, he interposes between himself and the rest of the world.
For example the password, that great gift that very often becomes, instead, a great defect: how easy it is for the individual to hide himself behind a river of words, thus managing to hide what he really thinks, thus managing not to show what his ideas, his intentions, his impulses, his affections, his needs, his whys.

Or let's look at his clothing, here, look at that person: his clothes will be really sincere or, as his friend Vito said, the sixty-year-old dressed in the Australian style dresses that way to look younger, he dresses that way to be well received by a certain type environment, or does he dress that way because in those clothes he feels more himself or more at ease?
I would say that most people who follow trends, and not just clothing, do it to hide themselves or to try to transform themselves into ideals that they want (or would like) to achieve without succeeding.

We then observe the most complex part, perhaps, of the individual, namely his behavior. Look how the man we are observing gestures, how his hands move in the air, how he touches his glasses or his chin or his hair and, in doing so, creates a kind of screen between himself and whoever is in front of him ... unconsciously trying to bring the attention of those who are observing him not so much on what he says, but on what his hands try to draw in the air.
This too, after all, is nothing more than a further attempt to oppose a layer of armor between oneself and reality.

And the sexuality, creatures? It is enough to look at several individuals together, when arguments of a sexual nature arise, to note that even for what concerns this aspect of the individual and of society, insincerity is the main basis.
And here is how people (who may be very shy) affirm a whole set of amorous adventures and great sensational blows ... or, conversely, feel to say from lonely and sad people who live their sexuality in the silent and lonely recesses of their rooms, to say with confidence, and almost as a boast, that sexuality does not really matter to them and that they live well without a partner or a mate.
Of course, these layers of armor that the good and tormented Reich proposed in his time can be indicated in any activity of the individual, and there is no need to go too far.

But I only want to say: how can one think and claim to be sincere if one cannot be sincere even in the image one gives of oneself?
To be honest you have to show yourself to others as you are, good or bad, positive or negative and on and on and on; the sincere person does not need frills to change himself in the eyes of others. The sincere person, therefore, is the one who manages to behave spontaneously with others, perhaps even showing their flaws, their flaws, not trying to hide them behind an armor.

Yes, because you, creatures, usually think that the lying person is the one who uses insincerity to pursue who knows what nefarious purposes! Instead, the most nefarious insincerity is the most subtle one, the one that tends to self-exalt the ego by masking it, perhaps, behind humility, because it is the one that is most difficult to observe, understand and circumvent.

Perhaps with all this my talk I have not clarified your ideas on what you have to do to be truly sincere, but we always return to the same point, creatures, the most important point and without which all the rest of the speech goes to cards forty-eight: in fact there can be no sincerity in the individual if the individual is not primarily sincere with himself.
And this, creatures, is certainly not a trivial thing. Scifo

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