160. As the special relationship between intelligence and feeling in an individual's consciousness is the releasing agent in the creation of his own idea of life around him, or of existence itself, and is thus the determining factor in his exercise of will or of behaviour, then the question again arises as to why the balance between intelligence and feeling is not exactly the same in all individuals. But as a satisfactory answer can only be produced by an analysis of the individual's entire developmental process, we cannot give space for that answer until later in Livets Bog. However, we can point out here that the cause is a factor of development which is rooted far back in the individual's zones of fate and of experience in previous terrestrial lives; it is also formed by a more or less painful experience of suffering, as well as by the attitude to the feminine and masculine poles in the consciousness of the individual. These factors are of no particular consequence in the Introduction. It will, however, be important here to make it clear that a person's attitude to life is not an act of will, but a process resulting from his very deepest faculties and disposition and which naturally could not be dictated by anybody else. One can suppress an individual's religious nature and concept by force and by persecution, so that only secretly or when alone will he dare to express his religious attitude, but in reality those factors are not changed by suppression. One may suppress those aspects of a person's nature and manifestation which are controlled by the will, but not the nature or disposition which is behind the will. Those cannot be changed by dictatorship but only by development, which means by the individual's own gradual personal experience of learning. However, having reached a certain stage of development in areas not under "suggestion", the individual can become accessible to theoretical persuasion and instruction - that is to say, by being made aware of the experiences of other people. But this demands, then, that the individual's mental powers must be pervaded by experiences related or quite similar to the experiences expressed in that tuition. If this is not the case, they will seem improbable to that individual, and there will be a kind of empty space or missing link between the individual's experiences and the alien experiences. When a normal individual who is not receptive to suggestion can neither grasp nor understand a quite natural theory or instruction, this is due to just such a missing link between his own experiences and the experiences represented in that tuition. Naturally, such a gap can only be filled on the basis of personal experiences of the same kind as the lack which that gap represents. When a normal individual cannot learn theoretically in one field or another, whether it is religious or materialistic, it is useless trying to advance any teaching by anger, corporal punishment or other forms of unpleasantness. This will not help that individual to replace the missing link, because the learning and experience he attains by being the object of another person's indignation is in quite a different category from those missing experiences, and cannot therefore have any helpful influence on that individual's receptivity for instruction. The use of anger or torture cannot create aptitude and talent in an individual. Unquestionably, there are numbers of people in the world who have not yet gone through a sufficient amount of chastisement or suffering, and consequently in this area there is a missing link in their own chain of experiences. These latter human beings are those who themselves mostly make use of those very factors in all different ways, to the same degree showing themselves as belonging to a zone far below that in which one can attain a higher form of the experience of Truth or Divine Light. Any human being wishing to attain a transfigured existence must then be in agreement with the analyses described here, so never in any case could he apply brutal means or expressions released by anger or indignation, and he would understand that all forms of "holy wrath" or "righteous indignation" are quite illusory and absolutely unthinkable in a higher form of existence. Any person who displays intolerance is therefore a victim of an illusion and still belongs to a primitive zone of development. As long as one is suited for giving chastisement and causing sufferings one will, as a matter of course, become the tool of Providence in those fields and zones where the faculty of consciousness is still so harsh or so lacking in sensitivity that only such drastic measures can have any influence. But it is equally a matter of course that if one develops in such a way that one is not capable of manifesting intolerance or causing suffering, but on the contrary can only display love and wisdom, then one becomes the tool of Providence in those fields and consequently is removed to zones where the sensitivity of individuals is so highly developed that their further growth can be adequately secured by this refined and sublime spiritual energy and power.