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Amendment required

5.1 These provisions apply only inasmuch as socio-psychological strategies are concerned.  The object of this law is neither to promote an individual or collective exploration of suffering, nor is it to subvert the quest for painless bliss.  This tenet is based on the notion that understanding the causes and effects of suffering can be a useful tool in manipulating social consciousness.  Employ all your knowledge of human affliction; curing it will potentially earn you faithful allies – whilst strategically inflicting it can disable and destroy your enemies.  Presenting your opponents with evidence of their weakness is an effective affirmation of your control.

5.2 Suffering and misery are universal truths.  No person, who is without emotional defect or major psychological flaw, can claim immunity to the calamities of existence.  Thus, one of the natural, human imperatives is to avoid suffering at all cost. These axioms can be applied to a plethora of tasks in the science of social engineering; and in the pursuit of power, an unambiguous understanding of their processes, is favorable to establishing one’s outcomes.

5.3 The possibilities, with which the reader is hereby presented, may inadvertently show the author as inconsiderate of the conditions in our current social climate. Furthermore, they can offer the reader an excuse to act heinously against their fellow individual.  Therefore, and with much liberating superciliousness, the author asserts that the following paragraphs and subsequent sections of text are mere philosophical interpretation of universal law – a law, which precedes and will endure past the expiration of his intellectual existence.  With that expressed and hopefully understood, consider the causality inherent in social dynamics. The observation of one particular law can be the potential transgression of another.

5.4 The purpose of this law is to expose the observer to the wide and almost infinite array of qualities and forms of virtue viable in human consciousness, and to procure an understanding of their possible use towards the establishment of mechanisms of control.

5.5 Before control can be exerted on any complex system, knowledge of its basic operating unit is necessary, in this case the individual human. As the very influential Florentine writer and public official Niccolò Machiavelli (1469-1527) declared in The History of Florence and The Prince “Laying aside, then, the false ideas, which have been formed as to princes, and adhering only to those which are true, I say, that all men, and especially princes, are marked and distinguished by some quality or other which entails either reputation or dishonour. For instance, men are liberal or parsimonious, honourable or dishonourable, effeminate or pusillanimous, courageous or enterprising, humane or cruel, affable or haughty, wise or debauched, honest or dishonest, good tempered or surly, sedate or inconsiderate, religious or impious, and so forth.” A magnificent contradiction to the erroneous preaching of certain sanctimonious spiritual movements, which mislead human credulity to view all man as mostly good. Moreover, it is important to know that one particular individual can hold several of these contradicting characteristics and behave according to different contradictory values in contrasting settings and contexts.

5.6  (Law of Power #6) – A common error is to look at behaviour as an entity, which solely belongs to the individual exhibiting it.  Rather, it should be seen and approached as an organizational construct in which the individual or group carries a number of subconscious and consciously expected functions. Behaviour should be looked at as a combination of a small number of genetic predispositions, early-life cognitive experience, personal and collective choices (which influence and are influenced by experience) and our conscious and subconscious potential and need to comply with familiar and social expectations. Though set standards of behaviour are observable in the social sphere, never assume to know your enemy – study him, stalk him; like a hunter to his prey.