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Reference: The Happiness Rundown

6. SET A GOOD EXAMPLE

There are many people one influences. The influence’s can be good or bad. 

If one conducts his life to keep these recommendations, one is setting a good example. 

Others around one cannot help but be influenced by this, no matter what they say. 

Anyone trying to discourage you is trying to do so because they factually mean you harm or are seeking to serve their own ends. Down deep, they will respect you. 

Your own survival chances will be bettered in the long run since others, influenced, will become less of a threat. There are other benefits. 

Don’t discount the effect you can achieve on others simply by mentioning these things and setting a good example in your own right. 

The way to happiness requires that one set a good example for others.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 5. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to set a good example?”
(b) “Do you have any rules or ideas contrary to setting a good example?”
(c) “Have you been led to believe that you shouldn’t set a good example?”
(d) “Do you know of anything that conflicts with setting a good example?”
(e) “Do you have any false data about setting a good example?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Set a good example’?”
(b) “How have you transgressed against the precept: ‘Set a good example’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

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3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Set a good example ’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that not setting a good example was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about setting a good example?” 

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

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5. Contemplate on the following question.

“Do you have any reservations about getting someone else to set a good example?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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Reference: The Happiness Rundown

4. LOVE AND HELP CHILDREN

Today’s children will become tomorrow’s civilization. Bringing a child into the world today is a little bit like dropping one into a tiger’s cage. Children can’t handle their environments and they have no real resources. They need love and help to make it. 

It is a delicate problem to discuss. There are almost as many theories on how to raise a child or not raise him as there are parents. Yet if one does it incorrectly much grief can result and one may even complicate his or her own later years. Some try to raise children the way they were themselves raised, others attempt the exact opposite, many hold to an idea that children should just be let grow on their own. None of these guarantee success. The last method is based on a materialistic idea that the development of the child parallels the evolutionary history of the race; that in some magical way, unexplained, the “nerves” of the child will “ripen” as he or she grows older and the result will be a moral, well-behaving adult. Although the theory is disproven with ease—simply by noticing the large criminal population whose nerves somehow did not ripen—it is a lazy way to raise children and achieves some popularity. It doesn’t take care of your civilization’s future or your older years. 

A child is a little bit like a blank slate. If you write the wrong things on it, it will say the wrong things. But, unlike a slate, a child can begin to do the writing: the child tends to write what has been written already. The problem is complicated by the fact that, while most children are capable of great decency, a few are born insane and today, some are even born as drug addicts: but such cases are an unusual few. 

It does no good just to try to “buy” the child with an overwhelm of toys and possessions or to smother and protect the child: the result can be pretty awful. 

One has to make up his mind what he is trying to get the child to become. This is modified by several things: a) what the child basically can become due to inherent make-up and potential; b) what the child, himself, really wants to become; c) what one wants the child to become; d) the resources available. But remember that whatever these all add up to, the child will not survive well unless he or she eventually becomes self-reliant and very moral. Otherwise the end product is likely to be a liability to everyone including the child. 

Whatever is one’s affection for the child, remember that the child cannot survive well in the long run if he or she does not have his or her feet put on the way to survival. It will be no accident if the child goes wrong: the contemporary society is tailor-made for a child’s failure . 

It will help enormously if you obtain a child’s understanding of and agreement to follow the precepts contained in this book. 

What does have a workability is simply to try to be the child’s friend. It is certainly true that a child needs friends. Try to find out what a child’s problem really is and without crushing their own solutions, try to help solve them. Observe them—and this applies even to babies. Listen to what children tell you about their lives. Let them help—if you don’t, they become overwhelmed with a sense of obligations which they then must repress. 

It will help the child enormously if you obtain understanding of and agreement to this way to happiness and get him or her to follow it. It could have an enormous effect on the child’s survival—and yours. 

A child factually does not do well without love. Most children have an abundance of it to return.

The way to happiness has on its route the loving and the helping of children from babyhood to the brink of adult life.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 3-1. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to love and help children?”
(b) “Do you have any rules or ideas contrary to loving and helping children?”
(c) “Have you been led to believe that you shouldn’t love and help children?”
(d) “Do you know of anything that conflicts with loving and helping children?”
(e) “Do you have any false data about loving and helping children?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Love and help children’?”
(b) “How have you transgressed against the precept: ‘Love and help children’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

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3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Love and help children’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that loving and helping children was not a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about loving and helping children?” 

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

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5. Contemplate on the following question.

“Do you have any reservations about getting someone else to love and help children?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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Reference: The Happiness Rundown

3. DON’T BE PROMISCUOUS

Sex is the means by which the race projects itself into the future through children and the family. A lot of pleasure and happiness can come from sex: nature intended it that way so the race would go on. But, misused or abused, it carries with it heavy penalties and punishments: nature seems to have intended it that way also. 

3-1. Be faithful to your sexual partner. Unfaithfulness on the part of a sexual partner can heavily reduce one’s survival. History and the newspapers carry floods of instances of the violence of human passions aroused by unfaithfulness. “Guilt” is the milder evil. Jealousy and vengeance are the greater monsters: one never knows when they will cease to sleep. It is all very well to speak of “being civilized” and “uninhibited” and “understanding”; no talk will mend ruined lives. A “feeling of guilt” is nowhere near as sharp as a knife in the back or ground glass in the soup. 

Additionally, there is the question of health. If you do not insist upon faithfulness from a sexual partner, you lay yourself open to disease. For a very brief period, it was said that sexual diseases were all under control. This is not now the case, if it ever was. Incurable strains of such diseases now exist. 

The problems of sexual misbehavior are not new. The powerful religion of Buddhism in India vanished from there in the seventh century. According to its own historians the cause was sexual promiscuity in its monasteries. More modernly, when sexual promiscuity becomes prevalent in an organization, commercial or otherwise, the organization can be seen to fail. No matter how civilized their discussions about it, families shatter in the face of unfaithfulness. 

The urge of the moment can become the sorrow of a lifetime. Impress those around you with that and safeguard your own health and pleasure. 

Sex is a big step on the way to happiness and joy. There is nothing wrong with it if it is followed with faithfulness and decency.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 2-2. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught to be promiscuous?”
(b) “Do you have any rules or ideas contrary to not being promiscuous?”
(c) “Have you been led to believe that you should be promiscuous?”
(d) “Do you know of anything that conflicts with not being promiscuous?”
(e) “Do you have any false data about being promiscuous?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Don’t be promiscuous’?”
(b) “How have you transgressed against the precept: ‘Don’t be promiscuous’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

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3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Don’t be promiscuous’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that being promiscuous was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about not being promiscuous?” 

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

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5. Contemplate on the following question.

“Do you have any reservations about getting someone else not to be promiscuous?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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