to Christ as the example instead of looking at others because the more you look at others the less you see of yourself. This makes it easier to degrade your neighbor instead of loving your neighbor. But one must love the person one sees not the person one wishes to see. Either love the person you see as that person is the person he is or stop talking about loving everyone. Stage one: aesthetic Kierkegaard was interested in aesthetics, and is sometimes referred to as the "poet-philosopher" because of the passionate way in which he approached philosophy. But he is often said to be interested in showing the inadequacy of a life lived entirely in the aesthetic level. Aesthetic life is defined in numerous different ways in Kierkegaard's authorship, including a life defined by intellectual enjoyment, sensuous desire, and an inclination to interpret oneself as if one were "on stage." There are many degrees of this aesthetic existence and a single definition is thus difficult to offer. At bottom, one might see the purely unreflective lifestyle. At the top, we might find those lives which are lived in a reflective, independent, critical and socially apathetic way. But many interpreters of Kierkegaard believe that most people live in the least reflective sort of aesthetic stage, their lives and activities guided by everyday tasks and concerns. Fewer aesthetically guided people are the reflective sort. Whether such people know it or not, their lives will inevitably lead to complete despair. Kierkegaard's author A is an example of an individual living the aesthetic life. Stage two: ethical The second level of existence is the ethical. This is where an individual begins to take on a true direction in life, becoming aware of and personally responsible for good and evil and forming a commitment to oneself and others. One's actions at this level of existence have a consistency and coherence that they lacked in the previous sphere of existence. For many readers of Kierkegaard, the ethical is central. It calls each individual to take account of their lives and to scrutinize their actions in terms of absolute responsibility, which is what Kierkegaard calls repentance. If we compare Kierkegaard's idea of ethics with Vedic system of four aims of life, this Ethical system probably correlates most with Dharma—following this or that religion, set of rules, laws etc. (Hindus would call any religion as "dharma", though dharma