This book's verbalization of its main theme is perhaps best called an exercise in Depth Psychology. In elaborating on the larval vs. the metamorphic stages of the human self, it proposes first to set forth the origin of the human ego. It then moves on to how the larval stage self allows the ego to acquire a dangerous bit of control over the self vs. what the self must do to prevent such a disaster. It further divides that dangerous bit of con-trol into three levels of intensity. At the first level, the self lets the ego keep it ignorant of its meta-mor-phic stage. At the second level, the self lets the ego make it hate its metamorphic stage and to be ad-a-mantly opposed to moving on to it. At the third level, the self lets the ego duplicate the second level's ef-fect and let's the ego add to it some degree of infatu-ation with criminal behavior. In some cases, the re-sult is an inveterate addiction to mass murder in an attempt to take re-venge on everyone and everything for failure to make the ego equal to God from birth.

In death, the power of the departed soul's intellect increases astronomically. That enables an all-revealing light to present that intellect with an astronomically vast plenitude of truth every detail of which such an intellect easily grasps with great clarity and speed. What every departed soul thus learns of itself is, in every case, so humiliating, that, without God's assistance, it will fly into an indescribably fierce rage. So hot will that rage be, that every such soul will, with astronomical intensity, crave above all else a place where it can rest assured there shall never be the slightest reduction in the ferocity with which it hates and foul mouths that plenitude and its Author. Seeing hell's degree of isolation alone offers that assurance, every departed soul unassisted by God will wholly ignore the degree and duration of the pain involved and hurl itself into hell with a willingness and gusto far beyond anything we the living can even begin to imagine. How can such a scenario be reconciled with the notion of a God of Love? The author replies with a definition of free will which few if any people have ever encountered.

In his encyclical, Spe Salvi, Pope Benedict condones Dostoevsky's protest against the idea of God allowing universal salvation. It's one thing to preach universal salvation, and another to rail against God's allowing it. The latter is the same complaint hurled at their Master by the workers in Matthew 20: 11-12. How rightly He denounced them as resenting His generosity and attacking His right to do as He pleased with His belongings There shall be no universal salvation. But why? It's not because God will not allow it; rather, it's because God will not force it. Why have to force it? Sinners hate God with so great a passion, they'd rather be in hell eternally cursing God than be in Heaven worshipping God forever. Why so great a hatred? The extent to which God's divine standards contradict and belittle theirs is so infuriating, their irrationally proud egos explode more violently than a hydrogen bomb can. For them, the idea of worshipping what insults them that grievously is far more tormenting than the tortures of hell. How hell delights them with its guarantee their hatred shall never diminish one iota Sinners, then, would go to heaven only if forced to go. There is no coercion, severity, retribution, etc. in The Divine Nature. Why, then, the Atonement? It's not a case of Incarnate God offering enough human pain to allow The Divine Nature to "get even" with us for some offense to divinity; rather, it's a case of Incarnate God offering pain so worthy, it gives God's divine standards, just cause to let our natural, coercive, pain-loving, retaliatory love "get even" in merit with God's, supernatural kind. Why would Incarnate God need to do that? This book's answer is an eye opener.

This work's 2 volumes contain 72 letters written between 1999 and 2005. Each went to a male prisoner born September 19, 1979. They sought to turn him away from his addiction to crime. It's doubtful they succeeded. That's a minor issue. While trying to increase the receiver's self-knowledge, the author increased his own to the point that, on August 1, 2004, he suddenly found himself apparently freed from 2 of his own addictions. One had plagued him for 55 years and the other for 64 years. The author now hopes that the self-knowledge contained in these 2 volumes shall free many addicts from their addictions. If so, these 2 volumes constitute one of the most important self-help works ever written.

This work's 2 volumes contain 72 letters written between 1999 and 2005. Each went to a male prisoner born September 19, 1979. They sought to turn him away from his addiction to crime. It's doubtful they succeeded. That's a minor issue. While trying to increase the receiver's self-knowledge, the author increased his own to the point that, on August 1, 2004, he suddenly found himself apparently freed from 2 of his own addictions. One had plagued him for 55 years and the other for 64 years. The author now hopes that the self-knowledge contained in these 2 volumes shall free many addicts from their addictions. If so, these 2 volumes constitute one of the most important self-help works ever written.