Objective Conscience does quite a lot for us unfortunate three-brained beings of Earth. We probably believe that our conscience is just for telling us right from wrong. Objective Conscience does that, but it also does a bit more. In Beelzebub’s Tales, we are told that according to the Very Saintly Ashiata Shiemash the only way to save the three-brained beings of Earth is by uncovering the sacred being-impulse Conscience, which has been buried in our so-called subconsciousness. He tells us that the other sacred impulses of Faith, Hope, and Love have been atrophied in us due to the consequences of the Kundabuffer and the abnormal conditions of being-existence established by us ourselves.
Objective Conscience can help us to decrystallize the consequences of the maleficent organ Kundabuffer, and as a result can revive the other sacred impulses. This is done in part by processes of Remorse of Conscience, which produces a state that can be briefly described as a sort of glad sadness. Simply put, when we wake up to something that has been keeping us from being whole we experience a sting, accompanied by a type of joy from seeing the opportunity to grow. In this regard, our Objective Conscience is also an emotional sense of ourself and our organism’s health/wholeness. Conscience will then regulate the emotions of our organism to motivate it to correct the issue.
However, due to the consequences of the maleficent organ Kundabuffer we are unable to perceive the world or ourselves as they really are. The consequences of the Kundabuffer, combined with the abnormal conditions of being-existence, put us into a situation where our organism is trained to squash any feeling of remorse. Instead we automatically fabricate a narrative in which we believe that we are in the right. Often we end up going over scenarios or situations in our mind and casting blame on the other people involved. Other times we pity ourselves. There are innumerable ways that our essential flaws warp our analysis of situations to produce a narrative.
With Conscience out of play, most of our motivations stem from some form of self-misidentification such as pride, self-love, vanity, egoism, and self-conceit. All of these are subjective consequences of the properties of the Kundabuffer and cause us to see the world with ourselves in the center in some way. Pride is a belief that we are somehow better than others. Self-love can be simply described as self-absorption, and a lack of ability to think of others. Vanity is a need for approval from others, in the sense of showing off or manipulation for compliments. Egoism is a competitive world view, believing that we are in competition with others in some way. Self-conceit involves a fixed imaginary idea about ourselves.
Because the sacred being-impulse Conscience does not participate in the functioning of our everyday waking consciousness, we manifest our behaviors based on these and other consequences of the Kundabuffer. The conditions of our existence then become based on these consequences and as a result the conditions reinforce the consequences and so on creating a descending cycle further damaging ourselves and our planet, and preventing us from being able to perform our duty as beings created in the image of God.
According to Beelzebub’s Tales, humans have two duties. The first is our Genuine Being Duty, which is the responsibility to maintain the civilization that our ancestors labored to build, and to whatever extent possible, to ensure that our descendants inherit being-conditions less abnormal than our own. Our other duty is what Beelzebub calls “being-Partkdolg Duty.” We also refer to this as “conscious labor and intentional suffering.” Through it, we free ourselves from the consequences of the Kundabuffer. Eventually we may be able to deliberately aid the processes of the Common Cosmic Trogoautoegocrat and relieve some of the suffering of OUR COMMON FATHER ENDLESSNESS.
Civilization itself exists simply so that humans will have the necessary conditions to perform our being-Partkdolg Duty and our Genuine Being Duty. This view of life on Earth puts us as servants to God rather than God being our servant whom we call on when we think we are in trouble. HE created us for this purpose.