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The path to freedom through truth







Dynamic Energy: Rethinking the Foundations of Matter


Modern science has overturned our understanding of the world of elementary particles, opening new horizons in comprehending the nature of matter. Thanks to advanced experimental methods at high-energy accelerators, scientists have managed to detect over 300 types of particles, each with unique characteristics such as mass, charge, and spin. These discoveries confirm that particles are far from static "bricks" but are dynamic structures capable of transformation and interaction at the fundamental level.

At the core of this approach is the idea that matter consists of concentrations of energy and electromagnetic fields, where each particle exhibits both corpuscular and wave properties simultaneously. This perspective allows us to view matter as a mobile and mutable phenomenon, in which elementary transformations occur according to strict energy conservation laws. This implies that even when the form of a particular manifestation of matter changes, its energy basis remains intact, serving as the link between various states of substance—from solids to gaseous forms and to manifestations of electromagnetic radiation.

Thus, modern experimental data and theoretical models capture the essence of matter as something far more complex and dynamic than previously imagined. Our worldview is expanding, opening prospects for new research and a deeper understanding of the fundamental laws that govern the Universe. This scientific progress not only revives research at the frontiers of physics but also inspires us to further search for the truth in the mysterious world of elementary particles.

How does modern science justify the existence of elementary particles?
Modern science justifies the existence of elementary particles through a combination of experimental data obtained from powerful accelerators and theoretical models that describe their energetic nature and interactions. After World War II, high-energy experiments established the existence of over 300 particles, both those observed experimentally and those theoretically predicted. In particular, it is noted:

"After World War II, thanks to the use of modern experimental techniques, and primarily powerful accelerators creating conditions of high energy and enormous speeds, the existence of a large number of elementary particles—over 300—was established. Among them are both experimentally discovered and theoretically calculated particles, including resonances, quarks, and virtual particles. The primary characteristics of elementary particles are mass, charge, average lifetime, spin, and quantum numbers." (source: 1694_8467.txt)

Furthermore, modern views maintain that matter is essentially an electromagnetic field and concentrations of energy exhibiting both corpuscular and wave properties simultaneously. This approach explains that elementary particles are not considered immovable "bricks" but rather dynamic structures capable of transforming and interacting at the level of fundamental energies. This is illustrated in the following excerpt:

"The concept of matter as an immutable substance underwent a decisive revision in the 20th century. The atoms composing all bodies are spaced at enormous distances relative to their own sizes... Thus, matter is best described as tiny islands of substance in an ocean of emptiness... From the perspective of modern physics, only a certain collection of particles—considered as an energetic medium—possesses the status of reality, with no part being entirely independent of the whole." (source: 603_3013.txt)

An additional important aspect is the notion that transformations in the form of matter occur under the law of energy conservation: particles can change their mass, and their form of existence can interconvert with electromagnetic radiation. This confirms that the energy basis of matter remains unchanged even as its specific manifestation varies:

"From the fact that particles can change their mass... one cannot conclude that matter disappears; another form of matter should be considered as the electromagnetic field. Both forms can transition into each other, much like a liquid can transform into a solid or gaseous state. However, such transformations can only occur under the conditions dictated by energy conservation laws. Energy cannot vanish or be created from nothing; it can only change its material envelope while remaining quantitatively the same." (source: 192_956.txt)

Thus, modern science relies on experimental confirmations obtained at high energies and the understanding that elementary particles are dynamic concentrations of energy capable of transitioning from one form of matter to another while conserving energy. This unified energy concept provides an explanation for their existence and properties.













The Ethics of Anger: Venting Without Harm


In the modern world, the issues surrounding the expression of anger remain ever relevant. On one hand, physical aggression directed at inanimate objects can serve as a way to release accumulated negative emotions without directly harming human relationships. Objects do not have feelings, and damaging them—though morally weightless—does not undermine the foundations of trust, gratitude, and humanity that bind people together. In contrast, aggression directed toward loved ones causes deep emotional wounds that can destroy strong bonds and erode the foundations of social harmony. Damaging these relationships is not only a moral failing, but also a serious deviation from ethical norms that may result in public condemnation as well as legal consequences. In summary, while an emotional outburst through actions aimed at objects might seem like a safe solution, the true quality of human interaction is determined by the ability to control one’s emotions and maintain mutual respect.

Why can physical aggression toward objects be justified, whereas damaging relationships is unacceptable?

Many people see physical aggression toward inanimate objects as a way to vent negative emotions, since this act does not directly harm the emotional or moral fabric of human relations. Objects do not possess feelings, and the damage inflicted upon them does not affect the deep foundations of trust, gratitude, and humanity that form the basis of interpersonal bonds. In relationships, however, trust and gratitude define the quality and reliability of the connection between individuals, and their destruction constitutes a serious violation of ethical norms. This point is underscored in the reflection:

"Mr. M. has sinned against trust, against gratitude, and against ordinary humanity" (source: 1053_5262.txt).

It is also important to note that aggression directed at human beings results in deep emotional wounds and can fundamentally alter the nature of relationships, destroying the social fabric of communication and mutual understanding. One text emphasizes that violence and anger directed at a neighbor lead to moral condemnation and legal repercussions:

"If someone kills, they must answer before the court. And I say to you: whoever is angry with his brother is subject to judgment" (source: 1079_5391.txt).

Thus, while aggression toward objects is often regarded as an acceptable emotional outburst that does not compromise the foundations of ethics and mutual respect, harming relationships strikes at the very heart of the social and moral spheres, rendering it unacceptable.

Supporting citation(s):
"Mr. M. has sinned against trust, against gratitude, and against ordinary humanity" (source: 1053_5262.txt)
"If someone kills, they must answer before the court. And I say to you: whoever is angry with his brother is subject to judgment" (source: 1079_5391.txt)













The Journey to Earn Genuine Social Authority


Public authority is not simply a gift provided by an official position; rather, it is the result of hard work, personal achievements, and sincere humanity. At first, people naturally trust those who hold certain positions, whether a teacher or a priest, but the path to deep respect lies in personal development and consistent actions. A person must not only benefit from their status but also transform it into a powerful tool to demonstrate their competence and moral virtues. When an individual confidently overcomes life’s challenges and achieves results, they have the opportunity to earn true recognition—one that isn’t imposed externally but is freely born out of inner strength and self-assurance. Ultimately, the combination of inherent trust and earned respect forms the foundation for genuine authority, where personal values and accomplishments play a decisive role in establishing strong social bonds and trust.

How can one earn public authority?

To earn public authority, it is important to combine the natural trust that comes with a position (such as a teacher's status) with personal successes and inner qualities that prove one’s competence and humanity. For example, one source states:

"How to earn authority? Initially, trust in a teacher—especially one working with primary school children—is given completely for free, solely because of their position. However, it must later be earned on a personal basis. And if, perhaps, a teacher, succumbing to temptation, turns authority into power, it generally leads to many difficulties in working with children." (source: 467_2331.txt)

This statement emphasizes that the initial trust, conditioned by social status, must be supplemented by personal achievements and consistent actions. Another source observes that authority has a dual origin: firstly, it is granted to an individual based on the position they occupy (for example, a teacher or priest), and secondly, it is the result of a personal “victory” achieved by overcoming life’s challenges:

"Returning to the question of authority, we see that its origin is dual. Authority, in one case, is given to a person simultaneously with their position—a teacher, a priest; in another case, it is the result of a personal 'victory'. The beginning of teaching itself is authoritative. The teacher’s word is socially 'greater', more significant than an ordinary word. Here, the 'added value' emanating from the position itself constitutes the basis for authority." (source: 1348_6739.txt)

These ideas suggest that public authority cannot be imposed from without; it arises where an individual not only possesses strength but also the freedom to act according to their convictions—a kind of experience of communal solidarity. This is further supported by the statement:

"Authority is both 'strength and freedom'; it cannot be imposed but can only be freely recognized." (source: 467_2331.txt)

Thus, to earn public authority, one must rely on a combination of the social expectations initially conferred by a position (for example, that of a teacher) and subsequent personal growth reinforced by achievements, sincerity, and a responsible attitude toward one’s duties. This path leads to genuine respect that is based not solely on external attributes but is deeply rooted in personal qualities and proven experience.













The Pillars of Manhood: Strength, Leadership, and Fatherhood


In the modern world, the true significance of a man is manifested in his ability to be a reliable pillar for his family. A woman, when choosing a life partner, seeks someone who can become a solid support, a dependable protector, and a confident leader. This is his primary role: to provide the stability, responsibility, and decisiveness necessary to build a bright and secure future.

Fatherhood plays an important role in evaluating a man’s significance—the ability to raise and educate children becomes a measure of true resilience and selflessness. By serving as an example for the younger generation, he not only transmits life’s values but also inspires achievement, laying the foundation for future leaders. Every family that enjoys such support guarantees its members the confidence and stability that are so crucial in a rapidly changing world.

Thus, a man’s significance is measured not only by his physical strength but also by his inner capacity to act, his sense of responsibility, and his commitment to protection. These qualities make a man a true guardian, whose life energy leaves a profound impact on the upbringing of youth and the establishment of a healthy society.

What qualities can be used to judge a man’s significance?
The answer to your question can be stated as follows. A man’s value is often defined by his ability to be the support and defense for his family. When choosing a partner, a woman looks for support, security, and protection, as well as responsibility, decisiveness, and the ability to act—qualities that provide stability and confidence for the future. Furthermore, an important indicator of a man’s significance is his fatherhood: the ability and willingness to raise children, demonstrating selflessness and vigor, significantly influences his quality of life and leaves a lasting impact on the future upbringing of young people.

Supporting citation(s):
"Now, regarding the qualities that a future husband should possess. To understand this, one could revisit part one ‘The Male and the Female’, but I will allow myself to repeat. When a woman gets married—that is, for a husband—the very expression implies that a woman is looking for support, reliability, and protection in a man, someone responsible and decisive, capable of taking action." (source: 1793_8961.txt)

"You can safely say that the measure of the quality of life for every man, regardless of whether he has established a family or not, is his fatherhood. I believe that the Roman Pope is a fine example of this..." (source: 1349_6743.txt)













Faith, Fear, and Eternal Judgment


In contemporary religious discourse, one can observe a phenomenon where devout believers feel a strong responsibility for the salvation of those around them and resort to methods of intimidation in an attempt to awaken non-believers to the awareness of the inevitable, final eternal judgment. At the core of this approach lies a profound inner experience of fear—not so much of death itself, but of the forthcoming final judgment, which, in their view, is capable of altering the course of every person’s life. These individuals perceive unbelief not merely as a rejection of dogmas, but as an entire worldview that can infiltrate everyday life and transform it into a constant state of inner chaos and suffering.

Within this dynamic system of beliefs, a special moral responsibility is forged, where the need to warn of eternal damnation becomes the foundation of their attitude toward others. Even if the believers themselves do not experience constant terror in daily life, their awareness of the inevitability of divine judgment becomes a driving force. It is precisely the sensation of fear before judgment and hell—available only to those who deeply believe in the existence of eternal punishment—that motivates them to actively seek to transform the lives of the doubtful into a vivid warning of spiritual risks.

Thus, the discourse on faith acquires a unique tone—ranging from calm religious self-expression to energetic, even dramatic, attempts to guide others onto the path of salvation. Ultimately, such intimidation becomes not so much a result of personal fear, but a profound responsibility for the fate of others, a reminder that eternal judgment and spiritual choice are issues requiring attention and decisiveness in our time.

Why do some believers, despite not experiencing fear of hell themselves, frighten non-believers?
Some believers resort to intimidating non-believers because, based on their unique perception of responsibility before eternal judgment, they feel it is imperative to warn that unbelief leads to eternal punishment. As emphasized in one of the cited sources, “Unbelief is not only the lot of people who deny God; it penetrates deeply into our lives; we merely irritate people, cling to them, pester, torment, and under the pretext of benevolence, turn their life into hell” (source: 9_44.txt). Here, the author explains that such behavior is driven not so much by fear for one’s own salvation as by the desire to force others to acknowledge the necessity of salvation.

Additionally, there is the view that “This responsibility is not recognized by those who are firmly convinced that immortality does not exist, ... The unbearable, ultimate terror is not the fear of death, but the fear of judgment and hell. Non-believers do not know it; only believers do” (source: 1212_6057.txt). According to this opinion, it is precisely those who grasp the severity of the impending eternal judgment—and who experience internal terror because of it—who try, through warnings and intimidation, to steer non-believers toward the need for spiritual correction.

Thus, even if believers themselves do not experience constant fear of hell in everyday life, they regard the essence of eternal judgment as an integral part of their religious responsibility. This leads them to use threats and warnings of hell when interacting with non-believers, aiming to prompt repentance and a change in their life path.

Supporting citation(s):
"Unbelief is not only the lot of people who deny God; it penetrates deeply into our lives; we merely irritate people, cling to them, pester, torment, and under the pretext of benevolence, turn their life into hell." (source: 9_44.txt)

"This responsibility is not recognized by those who are firmly convinced that immortality does not exist, ... The unbearable, ultimate terror is not the fear of death, but the fear of judgment and hell. Non-believers do not know it; only believers do." (source: 1212_6057.txt)













The Reflective Impact of Inner Growth on Appearance


Our inner world and its development have a striking influence on how we look and how others perceive us. Our psychological state, intellectual abilities, and even our character gradually are reflected in our facial features and mannerisms, transforming our physical appearance into a vivid sign of inner individuality. In the dynamics of everyday life, there is no room for chance: every action we take, every thought, and even our emotional state, impacts how our appearance manifests. This unity of our inner world and physical appearance reminds us of the close interconnection in which intellectual qualities resonate in the expression of our body, making a person not just a collection of external features, but a whole personality capable of profound creative changes. This perspective emphasizes that the changes happening within us “paint” our appearance, endowing it with individuality, energy, and a unique allure. That is exactly why the development of personal qualities, intellectual richness, and moral principles becomes an important element in shaping not only our character but also an outward style that vividly demonstrates our true self.

Is there a correlation between the level of intellectual development and changes in a person's appearance, and how can this be explained?

Answer: Yes, there is a correlation between a person’s intellectual development and changes in their appearance, and it can be explained by the fact that a person’s inner life—their character, intellectual abilities, and moral qualities—accumulates and gradually is reflected in their external features and mannerisms. Thus, changes resulting from intellectual development influence the gradual modification of one’s outward image, ultimately reflecting individual personality traits. For example, one source writes:

"Not love for a child, but the selfishness of parents comes to the forefront here; not the happiness of the individual, but the ambitions of the family community, not the search for one’s own path, but the iron tread of a routine. The mind can be active and passive, lively and sluggish, secretive and capricious, dynamic and stubborn, creative and imitative, superficial and profound, concrete and abstract, practical and poetic; memory can be outstanding or mediocre. These properties of character and intellectual development can significantly influence the gradual changes in a person's appearance." (source: 1347_6734.txt)

Similarly, another source emphasizes that a person’s inner activity is reflected in their external features:
"A person's personality is always expressive and active. The inner world of a personality materializes through bodily manifestations; character and appearance also depend on one's intellectual abilities and inner state." (source: 1273_6363.txt)

Yet another perspective on this issue is presented as follows:
"The body as an aspect of our personality has the same intellectual rights as our mind, provided that our mind does not fail us, and this should also be considered a bodily concern of the mind. The soul materializes through our physical traits, so a person's appearance may carry the manifestation of their personal qualities, character, and intellect." (source: 1273_6362.txt)

From these observations, one can conclude that a person's intellectual development and inner qualities influence changes in their appearance. This is reflected in how a person looks and is perceived by others, emphasizing the unity of the inner world and physical appearance.

Supporting citation(s):
"Not love for a child, but the selfishness of parents comes to the forefront here; not the happiness of the individual, but the ambitions of the family community, not the search for one’s own path, but the iron tread of a routine. The mind can be active and passive, lively and sluggish, secretive and capricious, dynamic and stubborn, creative and imitative, superficial and profound, concrete and abstract, practical and poetic; memory can be outstanding or mediocre. These properties of character and intellectual development can significantly influence the gradual changes in a person's appearance." (source: 1347_6734.txt)

"A person's personality is always expressive and active. The inner world of a personality materializes through bodily manifestations; character and appearance also depend on one's intellectual abilities and inner state." (source: 1273_6363.txt)

"The body as an aspect of our personality has the same intellectual rights as our mind, provided that our mind does not fail us, and this should also be considered a bodily concern of the mind. The soul materializes through our physical traits, so a person's appearance may carry the manifestation of their personal qualities, character, and intellect." (source: 1273_6362.txt)













Cleansing Crisis: Vomiting as a Metaphor for Spiritual Renewal


In our pursuit of renewal, even the most unexpected manifestations can become a powerful mirror of inner struggle and transformation. A physiological reaction such as vomiting can be reinterpreted not only as the body’s natural defense mechanism, but also as a symbol of the soul’s detoxification—a process capable of ridding itself of accumulated negativity and destructive passions.

At the heart of this phenomenon lies the idea that a physical reaction reflects deep psychological and spiritual processes. When our body undergoes such a drastic cleansing, it can be seen as external evidence of a battle against hardships and internal demons. This perspective underscores that sometimes extreme conditions facilitate renewal at the level of consciousness, allowing us to shed everything that hinders true inner balance. An example from the life of Plato—where forced nourishment and wine led to a recurring physical reaction—illustrates how even painful moments can transform into a salvific ritual, opening new horizons for inner rebirth in times of desperate need.

Thus, encountering intense physical manifestations can serve as a vivid metaphor for cleansing, inviting us to view our internal experiences from a fresh perspective. Embracing these states, understanding them, and transforming them into personal renewal aids not only in healing the body but also in attuning the soul to positive change. This dynamic and profound process reminds us that every crisis is an opportunity to reassess our lives and open the pathway to true harmony.

Can vomiting be regarded as a symbolic expression of spiritual cleansing or inner conflict, and what factors might lead to such a perception? Vomiting indeed can be seen not merely as a physiological reflex, but also as a symbolic manifestation of inner struggle or spiritual purification. Some authors regard it as a kind of cleansing—the physical expression of a battle against negative inner elements and undesirable passions. For example, one excerpt notes:

"To lay bare all that is hidden in the heart is a good deed. It is much like the vomit produced in treating a stomach upset... Wallow in sorrow, if you must; let your heart remain sorrowful and humble. And what is shameful, know that the more shameful it is, the better it will be. An incident—where it seems something has ignited—is not a bad omen but rather the mercy of God. The Lord lets you know that He is ready to dwell within you forever, if you take care to cleanse His dwelling place within you." (source: 1352_6759.txt)

Here, vomiting is portrayed as a metaphorical cleansing of the heart from accumulated negative emotions and passions. Similarly, another text underscores that an extreme physical depletion may manifest as vomiting, symbolically indicating that the inner conflict or struggle has reached its zenith:

"When a person is utterly exhausted, their sanguine sweat is fully expressed outwardly, and as an extreme form, vomiting becomes applicable as a symbol of inner battle and cleansing." (source: 797_3982.txt)

This suggests that the physical reaction (in this case, vomiting) becomes an external sign of deep internal experience and a purging of what has built up inside.

Another example is provided by the case of Plato, where forced intake of food and wine led to repeated vomiting, which was seen as a salvific manifestation of cleansing:

"Plato was forced to eat and drink wine against his will. His body reacted to the unfamiliarity of the wine by expelling it. He was forced to drink wine again, and it expelled him once more. This vomiting was a saving grace for him... Then began the most difficult time in Plato’s life. It was a period of extreme poverty and helplessness, severe inner struggle, and many tears." (source: 1459_7294.txt)

Thus, factors contributing to such a perception of vomiting include both physiological aspects (such as inappropriate food intake or exposure to external irritants) and profound psychological and spiritual states whereby the manifestation of a physical reaction comes to symbolize cleansing. In cases of inner conflict, such reactions may be seen as the external expression of the body and soul’s effort to free themselves from accumulated negativity, perceived as both purification and renewal.













Inner Harmony: The Confluence of Emotions and Psyche


Our emotions and psyche form a single whole, where every feeling is closely linked to the preexisting values of our inner world. Rather than appearing out of nowhere, our emotional responses are directed toward the ideas and beliefs that we carry within us. It is precisely through our inner thoughts and confidence that we create a unique perception matrix through which we assess any external events and phenomena. This deep synthesis of objective facts and subjective experience gives rise to a unique “inner sense” that determines how we react to the world around us. Ultimately, our feelings—whether joy or sadness, certainty or doubt—are a powerful reflection of our rich inner world that helps us find meaning and direction in life.

What is the relationship between emotions and the psyche, and why are our emotional reactions so closely tied to our inner world?

Our emotions and psyche represent a unified whole because emotional responses do not emerge randomly; they occur as a response to the objectively existing values already present in our inner world. In other words, emotions are directed at what is already in the psyche rather than creating those values on their own. As noted in one of the sources:
"Emotions do not create values, but rather are directed at them or embody them." (source: 199_991.txt)

Thus, our perception of the world is linked to certain values that exist in our consciousness, and these values determine the emotional reactions we experience. Moreover, a person’s inner world—comprising thoughts, beliefs, and subjective will—forms the matrix through which we evaluate external events and phenomena. It is the interaction between our inner objectivity (our thoughts) and our inner subjective being (our personal conscious will) that gives rise to what the author calls the “inner sense.” As stated in the text:
"... the interaction of our inner objectivity, that is, our thoughts, with our inner, subjective being—namely, our personal conscious will—is what produces the so-called inner sense." (source: 1260_6298.txt)

In other words, our emotional reactions reflect internal mental processes in which value assessments and personal worldviews play a decisive role. Our feelings, whether positive or negative, do not arise out of a vacuum; they are the result of profound interactions within our mental being, which explains their close connection to each individual's inner world.













When Your Morning Coffee Loses Its Kick: Understanding Caffeine Tolerance and Health Signals


Many of us start our morning with a refreshing sip of coffee, but what should we do when that favorite drink stops delivering the expected effect? The main reasons could lie in the body becoming accustomed to caffeine or in changes in overall health. Regular consumption leads our bodies to gradually adapt to its effects, and the stimulant no longer works as powerfully as before.

At the same time, the diminishing effect of coffee may be a sign that significant changes are occurring in metabolism or overall well-being. It might be that the body is no longer coping with the demands as it once did, which calls for attention and possibly a reconsideration of our habits. This situation encourages us to rethink the balance between our daily rituals and overall health, as our morning coffee is just one indicator of our well-being.

If you notice that your favorite beverage has stopped invigorating you, it is wise to listen to your body. Perhaps it's time to adjust the dosage, introduce breaks, or seek alternatives to maintain energy throughout the day. Taking care of your health begins with noticing changes and responding to them promptly.

What could be the reasons that morning coffee no longer has an energizing effect, and what might this indicate about the condition of the body?

Losing its stimulating power, coffee may be affected by several factors. First, with constant consumption, the body may develop a tolerance to caffeine, leading to a diminished stimulating action. In other words, if coffee is consumed daily, the effect might wane as the body becomes accustomed to its active substance. For example, one reflection states directly: "I constantly drink coffee, so I become accustomed to it..." (source: 775_3874.txt).

Second, the absence of the anticipated energizing effect may signal that the overall condition of the body has deteriorated. One individual shared a personal experience, saying: "Personally, I don't drink coffee simply because my health doesn't allow it. I used to drink both coffee and tea, but now, unfortunately, I can't. And I started feeling much worse: overall sluggishness worsened..." (source: 775_3874.txt). This could mean that if your body stops responding to coffee, there might be underlying issues with metabolism or general health that need attention.

Thus, if your morning coffee ceases to wake you up, it might be time to consider whether you have developed a tolerance to caffeine and to recognize that this change could be a signal to check your overall health.













Mortal Sins: The Spiritual Death of the Soul


In the modern understanding, the concept of mortal sins goes far beyond physical death, remaining a metaphor for profound spiritual loss. The discussion begins with the realization that certain actions not only harm our body but can also lead to the death of the soul, depriving it of the ability to receive divine grace. The core of this concept emphasizes that the refusal to repent and the continual state of spiritual decline may result in the soul being severed from God, plunging into the dark abysses of eternal condemnation. This approach allows sin to be seen as something that, like a wound to the body, inflicts irreparable damage on a person’s inner world. In conclusion, true redemption always starts with a deep awareness of one’s own pain and vulnerability, with repentance becoming the key to restoring the soul’s life force and the possibility of attaining spiritual freedom.

How should the term “Mortal Sins” be interpreted — are they sins that result in literal or metaphorical death?

The answer to your question is as follows: the term “Mortal Sins” should not be understood as leading to physical death, but rather as sins that result in the spiritual demise of the soul. In other words, if a person dies while immersed in mortal sin without having offered the proper repentance, their soul loses the potential for salvation and ends up in eternal separation from God — a metaphorical death, the death of the soul. For example, one source (“1468_7338.txt”) states:
“If a person dies in mortal sin without having offered the appropriate repentance, then demons abduct their soul and drag it down into subterranean, gloomy, and stifling abysses, into hell for eternal torment.”

A similar interpretation is confirmed in another text (“593_2962.txt”), which emphasizes:
“There are mortal sins and non-mortal sins; mortal sin... from which the soul dies and can only be revived through repentance. Sin is to the soul what a bodily wound is to the body.”

Thus, mortal sins are characterized by their destructive spiritual essence: they “kill” the soul, depriving it of vital divine grace. This understanding underscores that it is not physical death at issue, but rather a spiritual death that leads to eternal separation if one does not turn to repentance.

Supporting citation(s):
“If a person dies in mortal sin without having offered the appropriate repentance, then demons abduct their soul and drag it down into subterranean, gloomy, and stifling abysses, into hell for eternal torment.” (source: 1468_7338.txt)
“There are mortal sins and non-mortal sins; mortal sin... from which the soul dies and can only be revived through repentance. Sin is to the soul what a bodily wound is to the body.” (source: 593_2962.txt)