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The Gádian Law is divided into 4 areas.
The First is the law that covers events that are immeadiate and the consequences are equal to all regardless of age or sex. The consequences occur in accordance with the severity of breaking the law, for example laws broken that affect our lives, such as fatal in falling off a high cliff, or burning your finger etc all have different and immeadiate consequences.
The Second is the law that covers events that do not have immeadiate consquences and the outcomes are not allways equal to age or sex. The consequneces occur as a result of injury not resulting in death such as accidents, acts of violence, social crimes etc.
The Third is the law that covers events which contain the above but they occur through unitentional actions or 3 party acts, acts of bad temper, natural events, ignorance and lack of maturity.
The Fourth is the law that covers events which contain the above, but are acts of innocence, events that occur with no pre-concieved knowledge of their actions, laws or social awareness, or where no offence is intended. Accidents through no fault of the person causing them, such as acts by children, sick, or infirmed.
Compensation to those affected occurs in severity to the consequences caused by the acts.
No law is broken or consequences occuring if the person is totally unaware of their actions, but offences against humanity and common sense are judged by the persons maturity and carry consequences equal to their actions.
The Gádian Law does not ever inforce laws that are to the detrement of a person being able come to a realization of who they are born to be, despite the time or the amount of support they are given. No-one is ever lost as long as they have the will to live, be it good or bad.
This same evening Thomas asked Jesus: "Master, you say that we must become as little children before we can gain entrance to the Father's kingdom, and yet you have warned us not to be deceived by false prophets nor to become guilty of casting our pearls before swine. Now, I am honestly puzzled. I cannot understand your teaching." Jesus replied to Thomas: "How long shall I bear with you! Ever you insist on making literal all that I teach. When I asked you to become as little children as the price of entering the kingdom, I referred not to ease of deception, mere willingness to believe, nor to quickness to trust pleasing strangers. What I did desire that you should gather from the illustration was the child-father relationship. You are the child, and it is your Father's kingdom you seek to enter. There is present that natural affection between every normal child and its father which insures an understanding and loving relationship, and which forever precludes all disposition to bargain for the Father's love and mercy. And the gospel you are going forth to preach has to do with a salvation growing out of the faith-realization of this very and eternal child-father relationship."
The one characteristic of Jesus' teaching was that the morality of his philosophy originated in the personal relation of the individual to God--this very child-father relationship. Jesus placed emphasis on the individual, not on the race or nation. While eating supper, Jesus had the talk with Matthew in which he explained that the morality of any act is determined by the individual's motive. Jesus' morality was always positive. The golden rule as restated by Jesus demands active social contact; the older negative rule could be obeyed in isolation. Jesus stripped morality of all rules and ceremonies and elevated it to majestic levels of spiritual thinking and truly righteous living.
This new religion of Jesus was not without its practical implications, but whatever of practical political, social, or economic value there is to be found in his teaching is the natural outworking of this inner experience of the soul as it manifests the fruits of the spirit in the spontaneous daily ministry of genuine personal religious experience.