Order as a Virtue


"Undoubtedly there is a visible resistance against anything that implies submission to an order or a method in the mind of the person who suffers from this deficiency. He asserts that the systematic disposition of things enslaves him and deprives him of the freedom of doing whatever he pleases. The nega- tive influence of this deficiency is so great that the individual takes pleasure in disarranging and misplacing everything.

The disorderly ignores and does not give value to the advantages of maintaining a place for each thing or object he uses on a daily basis and, of course, such an attitude reduces his time, thus confusing many of his movements and efforts.

Disorder is often associated with negligence, since both run towards the same objective.

The disorderly is often a person who deserves esteem for the activity he performs, but he remains nevertheless unaware of the contrast offered by the abandonment in which he lives when someone calls this to his attention.

The root of this deficiency, as we indicate, is the disorder which forcibly exists inside whosoever has given in to its influence; whosoever ignores or seems to ignore that the organization of life in its routine chores and other details concerning each person’s private sphere must be an inescapable concern to him. Needless to say, that whoever lives this way must have been deprived, during his childhood and his youth, of an assistance able to imprint in him the habit of being orderly which is imperative as the foundation for an organized life.

What stops the progress of this deficiency, or better still, contributes to its elimination, is to gradually establish within the mind the training of the faculties of the intelligence, particularly, the faculty of thinking. The methodical practice of such an activity favors the orderly mental movements that activate the execution of projects that were established by the purpose thought that gave it origin in the mind; this practice finds which thoughts serve a purpose and which ones do not, and by helping the best to fulfill their objective. Any other behavior will generate waste of time at one’s own expense, and the disorder, even though abating, will continue to exist with the risk of becoming chronic.

This task would be very difficult to be undertaken by any person without the assistance of the logosophical cognitions for the simple reason that he does not have, at his disposal, any similar method that would permit him to assess his own reality, of which he is unaware. How many are there, for instance, who think that what has been accumulated in their minds may not have the usefulness attributed to them? How many have put order in their thoughts and are able to make use of them instead of having them constitute an obstacle towards the achievement of this or that project or a conduct to follow?

The logosophical conception of order implies ductility related to that same order. It should be understood, however, that we are referring to the mental order, that which fulfills a very useful objective because it embraces all facets relate to the individual’s life.

The careful and intelligent disposition of external things must respond, therefore, to the order established inside the mind or reflect its consequence, all of which make it evident that there
must be a correspondence between the external and internal order. In this manner, the individual will protect himself against the tyranny that his thoughts exercise by imposing on him a conduct from which he cannot escape.

It should be noted that before applying the corresponding anti-deficiency to this fault, it is imperative to have experienced in oneself that disorder is in fact a dominating factor within the mental scenario of one’s own life, a disorder that although in many cases may not hinder the normal development of the daily activities or chores, it does notwithstanding upset significantly one or more objectives or aspirations that one has established.

When life does not follow an agile order, one that is forged in knowledge and experience, it loses the great stimuli of assurance, which so greatly revive one’s willpower.

The gradual training of the intelligence drives the maintenance of a logical and natural order in everything that concerns or relates to one’s own life, an order that is scorned by the undisciplined who presumes that everything must occur according to his whims.

To put order in the thoughts, in one’s life, and in everything that depends on and belongs to us must be imperative to the conscience."

Excerpt from the book "Deficiencies and Propensities of the Human Being" originally published in Spanish. Free translation.


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