The Fifth Theory: Power Schemes

Power schemes refer to strategies and tactics.

Power schemes can also be described as the strategic planning of power, or the precise assessment of interest relations and the shifts in resources.

Legalists, military strategists, and tacticians — including those who employ theurgy, sorcery, and incantation — all use methods that, in essence, belong to the domain of power schemes. Therefore, they are classified within this category.

Power schemes do not go beyond the framework of Yin and Yang, Cause and Effect, the Alaya Consciousness, and the Heavenly Tao.

I. The Meaning and Value of Power Schemes

The reason I chose the term “power schemes” in The Five Theories of Yangxi, rather than “strategy” or “tactics,” is that “power schemes” more precisely conveys its intrinsic meaning.

Power and power schemes both contain the term “power,” indicating that all schemes and tactics are inherently related to power. But what is power? Power is the right to possess and allocate resources, as well as the focal point of interests. It follows that all strategies and tactics are ultimately aimed at securing and plotting power. The greater and more concentrated the power, the more intense and ruthless the struggle becomes.

The farther one is from the center of power and the more marginalized by interests, the simpler and more unsophisticated one’s thinking becomes, which is determined by their living environment rather than human nature. The view that “rural people are simple and kind, while urban people are shrewd and difficult to deal with” and “poor people are kind, rich people have evil hearts” is superficial and one-sided. People change as the times change, and they also keep changing as their living and working environments change. This is a human survival instinct. Because only the fittest can survive, rural people also become shrewd when they go to the city; once the poor come closer to power, they will also become cunning and cruel.

It is precisely because human nature constantly changes with shifts in living conditions and interests that it becomes uncertain and unreliable. Those who are lost in both their mind and the Heavenly Tao, as long as their interests are large enough, will inevitably betray you; and as long as the environment allows, they will unleash the evil within human nature and commit all kinds of despicable acts.

Because the environment and interests are constantly changing, those without correct spiritual beliefs will inevitably lose themselves in the changes of the environment and interests, lose their bottom line, and fall into depravity.

Religious faith is, in essence, a faith in the Heavenly Tao (God, Allah), as well as a steadfast adherence to conscience, principles, and moral boundaries. A person who does not understand the Tao, has a bad conscience, and acts without moral boundaries does not possess true religious faith; to such individuals, religion is nothing more than a facade for self-deception.

As the folk saying goes: “Never reveal your wealth,” and “None are more ruthless than the imperial household.” These sayings reveal a simple truth: wherever there are interests, there will be struggle and schemes. Moreover, the further the world strays from the Heavenly Tao, the more ruthless, heartless, and vicious the power struggles become. This has held true across time and cultures, in both East and West, from ancient days to the present.

Since ancient times, upright gentlemen and loyal ministers and generals have often valued righteousness and looked down upon power schemes, and as a result, many of them were framed and killed by treacherous individuals. It could be said that their bones piled up like mountains. For example: Yue Fei was persecuted by Qin Hui; Wu Zixu was betrayed by Bo Pi; and Zhang Jiuling was brought down by Li Linfu…

A noble person is open and upright, while a petty person is adept at manipulation and power schemes. In the face of personal gain, a noble person is usually no match for a petty person — because a noble person cherishes emotion and righteousness, while a petty person is driven solely by self-interest; a noble person seeks to accomplish matters without scheming against others, while a petty person schemes against others without caring about the matter itself; a noble person values the Tao over gain, while a petty person exploits the Tao for personal gain; a noble person follows the rules, while a petty person exploits loopholes and maneuvers for advantage. The emergence and existence of petty people stem from three inevitabilities: it is an inevitable natural phenomenon, a result of societal environment, and an inherent aspect of human nature. Just as the heavens have sun and moon, and vital energy has yin and yang, where there are noble people, there will inevitably be petty people. If yin were to be entirely extinguished, yang could not exist either — thus, the presence of petty people is a natural inevitability. The more the world strays from the Tao, the more selfish human nature becomes; and the more selfish people are, the greater the number and power of petty individuals — this is the result of societal conditions. Selfishness, greed, character flaws, and psychological deficiencies lead to the darkness, ugliness, and despicable means found within human nature — this is the inherent reality of human nature.

Wherever power exists, schemes and tactics are sure to follow. If those who hold power do not understand strategy and manipulation, their authority will inevitably be undermined or usurped by others. Conversely, if they have mastered power schemes but remain ignorant of the heavenly Tao, they may retain authority for a time, but their methods will inevitably become ruthless — harming the innocent and even causing social and humanitarian catastrophes.

Some people may have no desire for power or gain, but merely by being near or entering such domains, they inevitably face exclusion and attacks from petty individuals. It is like a pack of hyenas surrounding a piece of meat—any other animal that approaches will be driven away or torn apart. Though humans do not directly leap forth with claws or bite with teeth, their hearts can be far more vicious than hyenas. They wear a mask of kindness on the surface, yet in secret they strike with venom—laying intricate snares and weaving schemes designed to bring about your ruin.

II. Power Schemes and Morality

Power schemes themselves are neither good nor evil. They are like a sharp blade: as a tool, the blade itself has no inherent goodness or badness. The so-called goodness or badness depends first on the person who uses it, and second on the deed it is used for. In the hands of a criminal who murders and robs, it becomes a tool for committing evil; in the hands of good people, it can not only protect oneself but also eliminate treacherous and wicked individuals and uphold justice.

Influenced by Confucian teachings, power schemes are often regarded with disdain by many in Chinese society. Yet in truth, power schemes are not only an integral part of the Heavenly Tao, but also a form of wisdom. Confucius said: “Benevolence, wisdom, and courage are the three universal virtues.” This means that if a person possesses only benevolence and courage but lacks wisdom, his virtue remains incomplete. And wisdom itself includes the ability to discern and to make use of power schemes. From the perspective of the Heavenly Tao, it encompasses all things; everything arises from it. Power schemes and various means are all manifestations and functions of the Heavenly Tao. In other words, all phenomena are the Heavenly Tao, and the Heavenly Tao is all phenomena. This is in accord with what the Heart Sutra proclaims: “Appearance does not differ from Emptiness, nor does Emptiness differ from Appearance; Appearance itself is Emptiness, and Emptiness itself is Appearance.”

Power Schemes is an important component of life’s wisdom. It is neither evil nor ugly, but rather the “virtue of wisdom,” one of the Three Universal Virtues. Since Power Schemes belongs to these Three Virtues, as long as people regard it rightly and employ it with integrity and openness, there is nothing shameful or unpresentable about it.

From the very day a person is born, he is already living amidst various forms of Power Schemes. National policies and political movements are the products of politicians’ Power Schemes, while the common people are but pawns within these schemes. Everyone spends their life within environments permeated by Power Schemes, both great and small. The difference lies in how they respond: some actively recognize, adapt to, and utilize them, while others choose to deny, avoid, or be exploited by them. Therefore, whether for survival and development, or for engaging in politics and business, Power Schemes are indeed a discipline that a virtuous person must learn and understand. This wisdom not only protects one’s rights from harm, but also enables one to adapt to circumstances to the greatest extent and avoid potential risks.

A person who does not understand Power Schemes is deficient in both moral cultivation and wisdom. In society, we often encounter pedants — inflexible and rigidly bound to dogma — because they possess knowledge but lack wisdom, and do not understand Power Schemes.

As the virtue of wisdom in life, Power Schemes—whether in a society aligned with the Tao or not—when applied reasonably and justly, not only refrain from infringing upon the interests of others or the public, but also safeguard one’s rights and uphold social order more effectively and skillfully.

In a despotic feudal society without a sound, independent, and impartial judicial system, only the emperor truly holds resources and power, while officials at all other levels are merely dependent on that power. Even a single misspoken word or a statement misinterpreted by the emperor could result in dismissal, imprisonment, or extermination of one’s entire clan. In such an environment, if officials lack wisdom and do not understand Power Schemes, how can they even safeguard their own lives — let alone use the power in their hands to benefit the people or serve the country.

All Power Schemes are fundamentally centered on seeking benefit and avoiding harm. Those who understand Power Schemes can circumvent risks, safeguard themselves wisely, break deadlocks, counter strategies effectively, avert disasters, avoid being framed by malicious individuals, and achieve twice the result with half the effort.

III. Power Schemes and “Thick Black”

The term “Thick Black” originates from the Thick Black Theory, proposed by Mr. Li Zongwu in the late Qing Dynasty and early Republican era.

As the founder of Thick Black Theory and self-proclaimed “Patriarch of Thick Black,” Mr. Li Zongwu—judging from his life experiences and deeds—was himself neither “thick” nor “black.” In my view, his Thick Black Theory, which arose in an age of warlord conflict and moral decline, was primarily intended to criticize social ills, expose the hypocrisy of Confucian scholars, and reveal the shamelessness, ruthlessness, and cruelty of certain emperors, ministers, heroes, and strongmen of the past in their pursuit of power.

Mr. Li Zongwu defined his creation, the Thick Black Theory, as follows: “Not thin is called thick; not white is called black. ‘Thick’ refers to those with the thickest face under heaven; ‘Black’ refers to those with the darkest hearts under heaven.” Indeed, when the world deviates from the Tao, in the struggle of power, it is difficult to prevail if one does not have a thick enough face and a dark enough heart. However, the application of Power Schemes and the achievement of one’s goals are by no means as simple as merely having a thick face and a dark heart. Mr. Li Zongwu believed that Xiang Yu’s defeat stemmed from a fundamental weakness: his heart was not dark enough; his mere brute courage could not endure humiliation, and the root of his flaw lay in his face not being thick enough. Such a viewpoint, however, is inevitably superficial, one-sided, and narrow. A person’s success or failure depends on multiple factors and cannot be reduced to a single notion — Thick Black. Xiang Yu’s downfall, in fact, arose from many causes: not only did he deviate from the Heavenly Tao, but he also displayed shortcomings in temperament, cultivation, macro-strategy, and more.

The reason why the “Thick Black Theory” spread so widely and came to be studied and accepted by many is that, in abnormal and unrighteous societies deviating from the Tao, people—whether to safeguard the power in their hands or to seize it—must employ schemes and stratagems. And to successfully carry out such schemes and stratagems, one cannot be bound by human sentiment or by the opinions of others, and therefore it is necessary to have a thick face and a dark heart. To be restrained by sentiment and unable to strike is to lack sufficient “blackness”; to be overly concerned with face and a sense of shame is to lack sufficient “thickness.” Without being both dark and thick, one cannot effectively execute schemes and stratagems. Thus, throughout history, in societies devoid of the Tao, the more shameless and vicious a person is, the more easily they usurp, seize, and consolidate power. This is most likely the origin of Mr. Li Zongwu’s two words: “Thick” and “Black.”

Upon a comprehensive review of the “Thick Black Theory” and the various doctrines derived from it, it becomes clear that the “Thick Black Theory” is essentially a study of Power Schemes aimed at safeguarding and seizing power. It may also be described as the diverse applications of Power Schemes in work and daily life.

After China’s reform and opening-up, the economic system transitioned from a planned economy to a market economy, and the distribution of interests shifted from the era of “everyone eating from the same big pot” to an era of competition. In the workplace and in business activities, if people only know how to work hard without employing strategy, not only is it difficult to gain profit, but even survival becomes unsustainable. As a result, many began studying Power Schemes, most commonly by applying The Art of War to the workplace and to business competition. Later, as Power Schemes became increasingly refined and systematized, people seemed unable to find a more fitting term and thus collectively referred to the Power Schemes of work and daily life as “Thick Black Theory.” In my view, however, such labeling is unnecessary—for it merely casts Power Schemes as something dark and unpresentable. It would be far better to call them directly “Political Power Schemes,” “Workplace Power Schemes,” “Business Power Schemes,” or “Imperial Power Schemes.”

In today’s world, some who preach the “Thick Black Theory” on the internet call themselves “Life Strategists” or “Life Planners.” In reality, they are merely advisers who make a living by devising strategies for others or by using this as a means to attach themselves to power. Throughout history, such groups have never been scarce, and many legendary figures have arisen among them. Some have guided others through divination based on the Book of Changes; some have offered counsel grounded in the Thick Black Theory; while others have combined fortune-telling, physiognomy, and the Thick Black Theory, employing multiple approaches to provide comprehensive advice. Yet, because both yin-yang divination and strategic scheming have inherent limitations, some problems may indeed be solved, while others not only remain unresolved but even backfire, producing results contrary to expectations. This has naturally led to mixed reactions — some believe in them, while others do not; some offer praise, while others heap scorn. In truth, many problems that appear simple on the surface are rooted in deeper causes — such as karmic conditions, the momentum of the times, or the will of Heaven — which cannot be resolved solely through Power Schemes or divination.

According to the theoretical perspective of Li Zongwu’s Thick Black Theory:

Those who seek power, those who safeguard and consolidate power, and those who serve power — all are practitioners of “thickness” and “blackness,” each to a greater or lesser degree. Those with thin faces and hearts insufficiently black find it difficult to approach power, or else are excluded from it altogether. In the arena of power, to observe whether a person can survive and develop for the long term is to look at whether their face is thick enough and their heart black enough. The thicker the face and the blacker the heart, the greater the power they wield and the higher they rise in rank; conversely, the thinner the face and the kinder the heart, the harder it is for them to gain even the slightest advantage, and the less hope they have of advancement.

Compassion, empathy, and a sense of shame are the greatest obstacles for strategists in executing their schemes and methods. In Buddhism, eliminating the Three Minds (greed, hatred, and delusion) and transcending the Four Appearances (self, others, sentient beings, and lifespan) lead one to empty the mind of clinging to all dharmas, enabling enlightenment, the realization of one’s true nature, and ultimately Buddhahood. For strategists, eliminating the Three Minds (compassion, empathy, and shame) and discarding the Four Appearances (virtue, remorse, integrity, and kinship) allow them to place themselves above all others, thereby securing power and firmly holding their position.

Power Schemes, as an expression of the virtue of wisdom, can be employed to govern a nation and secure stability, safeguard one’s own rights, and even sweep away obstacles or kill others without leaving a trace. What could have been a wisdom openly illuminated for the world, shared by all, and rightly applied, was instead concealed by certain conspirators, transformed into a secret art for plotting and maintaining their own power. In the hands of immoral tyrants, Power Schemes become a lethal weapon — preserving their power, eliminating opponents, and enslaving the people. Such a powerful tool, how could they possibly allow others to obtain or to know it? This also helps explain the true reason behind Qin Shi Huang’s “burning of books and burying of scholars.”

Cao Cao, Qin Shi Huang, and other powerful ministers and tyrants were consummate masters of Power Schemes — yet also the most ruthless and merciless individuals. To seize and preserve the power in their hands, they could slaughter their own kin and compatriots, and even adopt policies of obscurantism, plunging the entire nation and its people into disaster. As Cao Cao himself declared: “I would rather betray the world than let the world betray me.” Such a mentality — “let all under Heaven perish so long as I alone survive,” and “for the sake of my own power, I can eliminate every meritorious minister” — is the true confession and innermost voice of all conspirators!

In the presence of a master conspirator, a lesser conspirator exists only to serve. If he tries to outsmart the greater one, thereby undermining the master’s authority or interests, survival becomes nearly impossible. Yang Xiu was killed by Cao Cao because, although his scheming was neither as cunning nor his heart as vicious as Cao Cao’s, he liked to show petty cleverness — which ultimately provoked Cao Cao’s jealousy and led to his execution. One can almost hear Cao Cao thinking: “This is my territory and turf — how could I allow you to perform here? My interests — how could I allow you to touch or encroach upon them? A whole box of pastries is for me alone; you, Yang Xiu, insist on taking a single bite — how could I not kill you?!” (i.e., “a whole share of the spoils”)

IV. The Ways of Learning Power Schemes

Power Schemes are primarily acquired through life experience, reflection, mentorship, and study. One can come to understand them through learning, and to master them through practice. Since they cannot be attained without deliberate cultivation, it is said: “Without study, there can be no art.”

V. The Drawbacks of Clinging to Power Schemes

Power Schemes divorced from the Heavenly Tao are nothing more than the arts of petty individuals.

As the saying goes: “When man seeks another’s death, Heaven may not permit it; but when Heaven decrees one’s death, how could it be difficult?” Here, “Heaven” refers to the Heavenly Tao. Power Schemes not only lack the ability to alter the Heavenly Tao, the Ālaya-vijñāna,Cause and Effect, or Yin and Yang, but are in fact constrained by these four principles. Therefore, Power Schemes cannot resolve all problems and must not be applied arbitrarily or excessively. Take Yin and Yang as an example: when the sun reaches its zenith, it begins to decline; when the moon is full, it begins to wane. Where there is birth, there must be death; where there is prosperity, there must be decline. Such dialectical relations of Yin and Yang are utterly beyond the power of schemes to alter. From the perspective of Cause and Effect: whether a person in this life is able to grasp Power Schemes or is instead born dull and ignorant is itself governed by karmic causality. The reason why some conspiracies succeed while others fall victim to them lies in the victims’ own karmic burden of being harmed. It is simply that the Heavenly Tao (Allah, God) executes judgment through the hands of the perpetrators.

Most schemers of Power Schemes do not believe in morality, spirits, physiognomy, divination, cause and effect, or the afterlife. They also have little understanding of what lies above Power Schemes — Yin and Yang, Cause and Effect, the Ālaya-consciousness, and the Heavenly Tao — nor do they believe in omens from dreams, prophecies, or divine signs, regarding them merely as artificially contrived “movements of deifying figures.” This disbelief causes them to place excessive reliance on personal intelligence and contrived means. Such individuals are accustomed to viewing all phenomena as humanly constructed schemes, perceiving every action of others as driven solely by selfishness and self-interest. This limitation, coupled with a one-sided and limited understanding of the underlying logical relationships of things, leads to errors in decision-making and judgment, resulting in countless schemers perishing by their own Power Schemes. For example, Han Feizi of the Qin dynasty was plotted against and killed by Li Si; Li Si was in turn executed by Zhao Gao; and Shang Yang fell victim to the very laws he established. These tragic cases not only expose the limitations of schemers of Power Schemes, but also reveal the principle of Cause and Effect — that those who manipulate Power Schemes often end up destroyed by them.

Governing oneself, one’s family, and one’s nation all follow the same principle. If human society is to achieve fundamental and lasting governance, it must place equal emphasis on both morality and the rule of law, advancing them in tandem — not relying solely on legal enforcement, nor using Confucianism as a mere pretense, a self-deceptive practice of being “outwardly Confucian but inwardly Legalist” that exalts law while belittling virtue.

The Buddha said: “When the mind is pure, the world it manifests is pure; when the mind is defiled, the world it manifests is defiled. Therefore, in my Dharma, the mind is paramount — for all phenomena, without exception, manifest from the mind.” Shang Yang, a renowned Legalist representative of pre-Qin China, neither understood the Heavenly Tao nor realized the principles that “all dharmas are empty and devoid of self-nature,” that “all dharmas manifest from the mind,” and that to govern the world one must first govern the mind. His one-sided attachment to legal enforcement not only earned him the infamous reputation of a tyrannical official, but also led to his death by being torn apart by chariots. As Duke Xiao of Qin, Ying Quliang, neared death, he wished to eliminate Gan Long, a staunch opponent of the reforms, but was dissuaded by Shang Yang. Shang Yang prided himself on “adhering only to the law, not punishing the heart,” yet he failed to realize that — without the mind, how could evil arise, and how could laws even exist? After Duke Xiao’s death, it was not so much that Shang Yang was killed by the old aristocracy led by Gan Long, as that he fell victim to his own rigid attachment to the law. Was this not truly self-destruction? The Qin dynasty perpetuated Shang Yang’s harsh laws and cruel punishments. Though such ruthless measures enabled it to dominate the land, the empire collapsed in less than fifteen years, becoming one of the shortest-lived dynasties in Chinese history. This reveals that a system of law divorced from the Heavenly Tao may bring short-term success, but it can never secure enduring peace and stability.

One must not only refrain from clinging to the Dharma, but must also see through its nature — only then can one remain unmoved by it and not lose the Heavenly Tao. The Buddha said: “It means to contemplate all phenomena as a heat haze, as a dream, as an illusory circle — all arising from beginningless deluded views, various attachments, false perceptions, and defiled habitual tendencies.” Power Schemes are part of the Dharma. Since they belong to the Dharma, they are empty and devoid of self-nature — illusory in essence and a cause of samsara, while at the same time arising from delusive attachments and defiled habitual tendencies. Yet if people were to abandon the Dharma completely, they would fall into annihilationism; but if they cling to the Dharma, they would deviate from the fundamental source — their True Mind. Therefore, in matters of Power Schemes, one must see through them and recognize their true nature — employ them without attachment, and handle them without delusion. Only then, whether engaging in worldly affairs or seeking liberation from samsara, can one avoid falling into either extreme.

Power Schemes occupy the lowest level among the underlying logical relations of all things — they are also the most apparent and the easiest to learn and master.

“Power Schemes” are an invisible blade. Once the wielder deviates from the Heavenly Tao, they will inevitably reap evil consequences that harm both others and themselves — and this is precisely why virtuous and upright individuals hold Power Schemes in disdain. However, those who do not understand human nature and Power Schemes cannot fully comprehend the Way of Humanity — especially in a society where the strong prey upon the weak, and where both individuals and nations compete in strength rather than in virtue and morality. And what does it mean to possess strength? Nothing more than whose fists are harder, whose resources are greater, whose stratagems are more cunning, and whose face is thicker — and heart darker. At such times, pedantic scholars and religious fanatics who cling to foolish benevolence, foolish righteousness, foolish loyalty, and foolish faith will, at best, be deceived and taken advantage of; at worst, they will be slain and their families destroyed, suffering the same humiliation as Duke Xiang of Song.

Epilogue

In real life, we often witness a phenomenon — that wicked people, though momentarily in power, often meet with strange and unforeseen calamities, while virtuous people, though deceived and oppressed, ultimately receive blessings in the end. The wicked gain power because they stop at nothing to achieve their ends; the virtuous are often deceived because they fail to recognize the evil within human nature. The wicked, in turn, suffer strange and unforeseen calamities because they defy the Heavenly Tao and disregard the law of cause and effect; whereas the virtuous enjoy later blessings because they do not deviate from the Heavenly Tao.

As the book says: “One who fails to see the whole picture cannot properly plan for a part; while one who fails to consider eternity cannot effectively plan for the moment.” With regard to Heaven, if a person understands nothing of the Heavenly Tao; and with regard to being human, if they comprehend nothing of human nature, then they are incapable of even managing themselves—let alone a single domain or a single moment. Based on the comprehensive discussion in Yang Xi’s Five Theories, from the perspective of the overall pattern of life, if one wishes to reap blessings and fortune in this life and the next, receive heavenly protection, avoid calamities, attain auspiciousness and prosperity—even to achieve greatness surpassing all under Heaven and to become a sage or a worthy—it cannot be accomplished merely by burning incense, bowing to the Buddha, chanting mantras, reciting scriptures, offering prayers, or performing a few good deeds. One must cultivate multiple qualities and wisdom: 1. Align oneself with the Heavenly Tao — never violate cosmic principles nor disrupt the moral order for the sake of personal desire or greed; 2. Guard one’s body, speech, and mind — do not sow the causes of evil; 3. Firmly believe in Cause and Effect: “Do not neglect a good deed because it seems small; do not commit an evil deed because it seems small”; 4. Grasp the principles of Yin and Yang, comprehend the tides of the times, discern prosperity and decline, and know when to advance or withdraw — strive diligently in times of weakness, and remain humble and restrained in times of strength; 5. Understand human nature and discern loyalty from treachery — be compassionate yet not weak, loyal yet not dull; be able to withdraw to protect oneself, and advance to benefit the world.

As the common saying goes: “Right and wrong, success and failure — all turn to emptiness in but a single turn of the head,” and “Those who exhaust their schemes in excessive cleverness only end up ruining their own lives.” In the ultimate reality, within the dreamlike and illusory, ceaseless cycle of birth and death, all the phenomena of human life are but manifestations of the good and evil karma created by each individual in the past. Life is as fleeting as a horse galloping past a crack; in the twinkling of an eye, all turns to emptiness. Life is impermanent, and the world ever-changing. Once this human body is lost, it will be impossible to regain human birth for countless kalpas. Herein lies my heartfelt wish: may those who are fortunate enough to encounter the true Dharma of the Mind awaken swiftly, turn back from delusion, and diligently cultivate themselves so that they may soon be liberated from the boundless ocean of suffering — the cycle of birth and death. Even those who, having not planted the roots of true wisdom in past lives and thus lacking the intention to seek liberation in this one, should still hold firmly to the righteous path, accumulate merit and virtue, refrain from committing evil out of greed for fleeting worldly illusions, and avoid doing wrong for the sake of temporary fame and gain. By doing so, they may yet attain the blessings of rebirth in the human or heavenly realms — and thus not let this life be lived in vain.

I am by nature of modest ability and limited understanding; the above reflections are solely my personal views, unrelated to any religious creed or political stance, and offered merely as reference for life. Should any part be deemed improper, I earnestly welcome the advice and correction of those of greater wisdom.