The Holy Man's Trials 9

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9. An annoyance and despair at supreme shortcomings (physicality for example, as opposed to immortality) consciously or unconsciously experienced by the individual. 

Supreme shortcomings are those things which are much larger than one's own immediate effectings…They engage debates about fundamental good and evil. They realize imperfection in the greater arena and are perplexed because of it.

This is a sadness known to all beings as well; although some happenings may be explained to be as 'mysteries' beyond our comprehension - but such explanations do not relieve the pain caused by the misunderstanding. The fact that there is a small proportion of infants born with disfigurement, that Nature herself cannot guarantee or safeguard against untoward outcome for lesser creatures at times; the reality that truth itself can be distorted so very easily and or mistaken; that we should ever contemplate our Christ crucified and it having happened! - These supreme shortcomings we cannot ever be content in or would want to be. 

The fact that we live and survive however, with the innate knowledge of these matters and more, tells us of a greater and corresponding strength we have been given to counter the confusion presented to our soul.

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The Holy Man's Trials 8

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8. An annoyance and despair at personal shortcomings consciously recognized.

No individual is comfortable at being less than what he aspires to or begins to think he should be. The ego which is striving consciously to become improved, senses deeply, not only the obvious faults and flaws but also the ones for which there is little or no control over. Even the implications of aging (as the world would have it nowadays - yes, even for us) are a grievance taken personally, when there is no conceivable way of abating it indefinitely. 

Added to this we find frustrations with minor shortcomings as they manifest during the contest of our consciousness. There is a process of thinking which implies that we are never quick enough, precise enough and so forth (which of course is true enough). 

However, the merit lies in the actuality as is, rather than in some relatively unreachable or obscure perfection. The truth we come to experience here is that we are suffering from our shortcomings (as others might also) and we begin to wish it were otherwise. The objective is to be content regardless, yet not smug in our failings.

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The Holy Man's Trials 7

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7. An exaggerated projection as to the possibility of further evil becoming in existence, which is larger than what is already perceived. 

This paranoia is of course deleterious to the deciding individual, but once again is very much of consequence to the condition as described above. The way in which one can tell number six from number seven is by measure of our idealism. 

The devilish forces would have one believe that failure will predominate outcome, whilst the heavenly forces only ever encourage and envisage the best of all possible outcomes; and even though they may well comprehend the threatening fearfulness of evility along the way, are not given in to conceding to that evility winning at the end of it all.

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The Holy Man's Trials 6

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6. An increased fearfulness in proportion and reaction to this bulk of evil that is now becoming more and more apparent to the developing soul.

This fearfulness is secondary (just as with the example of the inherent guilt which is faceless and less exact than any particular reality)… it is most definitely founded, and perhaps this is why it is so very hard upon the individual to carry.
The reality of evil is nothing short of dread-full - and dread being dread, we are naturally abhorred and affrighted by even its mention. This too is of consequence to the soul who awakes into the developing awareness of the importance of our Christ in the World and in our beings. It is suffered by every goodly creature, and there is no need to feel a compounded guilt at the fact that we do know this condition also.

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