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Balance between everything is the way of existing in creation. Man accepts and adopts that way of his own free will. Thus he realizes the good in himself, his nature as the Divine image and createdness in the most beautiful uprightness. By doing this out of his own free will, he is faithful with the Faithful, oneness in which distance and incomparability—none is equal to Him; nothing can be compared with Him—are revealed in closeness and similarity. God is closer to man than his jugular vein; He is with you wherever you are, and whichever way you turn there is the Face of God. Love is the impulse of oneness toward multiplicity, but it is also the impulse of multiplicity, which is nothing other than duality, toward oneness. Here are both the cause and the aim of humanity: the satisfaction of the revelation of oneness has drawn this humanity, together with the world, into existence. The satisfaction of return will turn duality toward oneness.

The deeper and more wide-ranging one's reflections about love are, the clearer it becomes that it is not definable. The directedness that is felt and sought in love is revealed in the very impossibility of defining it through nondirectedness. Although the will is the starting point of every reflection about love, it leads only to the borders, so that it should be testified there that they, those limits of the definable, confirm the nonexisting as fullness. The will sets out from the illusion that forms the human standpoint and endeavors to transform it into something higher and different. But that transformation is an ascent to standlessness, or the openness of the heart to fullness and uprightness. Since God is beautiful and since He loves beauty, He reveals Himself as beauty to the one who knows the world. The face of man is opposite the Face of God. And God is oneness. He sees Himself in that human face and therefore descends to full closeness.

This chapter describes the British constitution. The British constitution is said to be different from the constitutions of most other countries because it evolved very gradually over time. The constitution of the United Kingdom (UK) did not develop in a single, straight line due to the breaks in line during the first quarter of the 12th century. Because of the effect of the First World War, the territorial uprightness of the UK was disrupted when most of Ireland seceded from the union.

Human uprightness and its anatomic basis are among the most outstanding features that differentiate the living man from the apes of Africa and Asia. The manner in which the body has modified its structure and biomechanics to the new forms of uprightness and bipedalism is only short of ingenious. After more than 4 to 5 million years, humans have not yet evolved a mechanism that is free of errors and vexatious problems. Our bodies are still subject to what Sir Arthur Keith termed the ills of uprightness. These include flat feet, slipped disks, hernias, prolapses, malposture, malocclusion, and painful cephalocervical pathology showing itself as headaches, hypertonicity of the neck muscles, and effects of pressure on motor and sensory nerves.

This chapter focuses on honesty, which comprises of authenticity in the virtue of speakers and uprightness in matters of property. In David Hume's A Treatise of Human Nature, Hume provided a genuine sketch of honesty and avoided deceit in his general portrayal of morality. Alongside honesty, Humes gave insights on dishonesty demonstrated by a liar, a cheat, and a thief. The chapter concludes with the vital role of language to mislead, explaining how language enables people to tell tales, to entertain, or to cover up truths that the automatically truthful body language has not given away.