Schopenhauer’s philosophy is considered by many to be deeply pessimistic.  But he obviously must have made some valid observations since Nietzsche, Freud, Jung, Wagner, Mahler, Schoenberg, Darwin, Proust, Kafka, O’Neill, Tolstoy and Einstein credit him for having great influence on their work.  This list includes leaders in philosophy, music, science, psychoanalysis, authors and playwrights.  The breath of Schopenhauer’s influence makes his life and work worthy of serious review.

Schopenhauer wrote that the will is a blind, rationally inaccessible force that is a primitive energy.  This energy manifests itself in and through everything.  The will gives us pleasure so that we will reproduce and pain so that we will avoid being eaten.  It is impersonal, insatiable and dwells within us.  It is a source of considerable suffering.  After you satisfy the cravings and desires of the will, you have a brief respite, but then typically you become bored.  As Schopenhauer put it, “Life is nothing but a pendulum swinging between the pain of unfulfilled desires and boredom.  Once we fulfill our desires then we are satiated and our strivings are quieted momentarily but we immediately sink into boredom or emptiness.”  Schopenhauer says that unsatisfied desires often have unfortunate and painful consequences.  So the two options for human existence are pain and boredom.  As long as one is alive, they are under siege by the will and the only way to eliminate that is to eliminate one’s self.  Schopenhauer felt that Buddhism offered a way to minimize the negative effects of the will.

Even though Schopenhauer was so pessimistic in his views of life, does not mean that he did not enjoy life.  Nietzsche reminds us in his book, Beyond Good and Evil, “One must remember that Schopenhauer played the flute every night after dinner.”  Nietzsche felt that Schopenhauer still found things in life that he enjoyed despite his pessimistic philosophy.

One must ask the question, “Was Schopenhauer’s view of life appropriate for everyone or just Schopenhauer?”  And secondly, was Schopenhauer more vulnerable to the strivings of the will than others?  Was he such a pained, fearful, neurotic person that his personality influenced his philosophy or did he actually discover the truth about certain things that lead to his view of the world?  I think it highly probably that we are all affected to one degree or another by this will, but that degree differs from person to person.  And we are probably more prone to the effects of the will at certain stressful points during our lives than others.  Schopenhauer would disagree with my points here.  He felt that we are all affected by the will beyond our ability to deal with it and find meaning in life.  All we can do is try to minimize its effect on us.

The world is not just will to Schopenhauer, it is also idea.  The world is what we think it is and that is always an illusion or a perception.  The world is what our mind tells us it is.  There is no reality, only illusion and even though an illusion is shared by many, it is still not reality.  Life is just a spark in between two pools of darkness without any meaning or purpose.

Schopenhauer felt himself in competition with Hegel.  In one of his writings he stated, “I wish to apologize to the reader of the future for mentioning Hegel, a philosopher you have never heard of.”  Hegel celebrated the human spirit and taught his students how to enjoy that spirit.  He believed that the human spirit controlled the destiny of history.  In another classroom across the hall was Schopenhauer saying, “There is a force that wells up in you.  It is always there.  It gnaws at you.  It is always victimizing you because it wants more and more.  If you get what you want, you get bored.  If you get what you want it might even be painful.  Usually you don’t get what you want.”

Schopenhauer contradicted Hegel by saying that history doesn’t have a rational direction.  History is just things happening and they happen because of this will that we experience through us, that is at work all the time trying to express and satisfy itself.  He would say things like “we have these fancy philosophical types who are telling us we can celebrate the human spirit.  They are telling us that we can learn to conquer our desires through reason.  They tell us that we can be creative and remove ourselves from the will that is pulsating through us.  That is all fine and good, but just let yourself experience your life and think about how you want food, sex, and excitement.  Sometimes you get what you want and most of the time you don’t.  Most of your desires are not met at all.  So you suffer.  You are always in a state of tension because of suffering, because of desire, because of the will.  You are not even conscious of the will.  It is buried below your conscious mind.”

As you can see Schopenhauer philosophy is very unpleasant and pessimistic.  His ideas did not make people feel comfortable.  Some have referred to it as “metaphysics from hell.”  Life is a state of being where your desires are not satisfied and your questions are never answered. And you are stuck.  There are no options except suicide and if you give in to suicide then you gave in to the will.  This is pretty pessimistic stuff.

Nietzsche and Schopenhauer started at the same point with the same data and came to different conclusions.  Both looked at life very accurately, both had no supernatural belief.  Both looked directly at the reality of death, and both looked at nothingness.  Nietzsche affirmed and embraced life and Schopenhauer chose to negate it.  Hume and Schopenhauer had the same basic beliefs and reacted much differently.  Hume was a very pleasant English gentleman and on his deathbed was asked how being an atheist he could be so calm facing death.  Hume replied that there was nothing before he was born and he didn’t want to be bored with an association of those who thought they were going to heaven.  There was absolutely no hint of pessimism or regret.  So it seems that personality and life experiences must have an impact on the philosopher’s philosophy.  It has been said that one must first understand the life of the philosopher before trying to understand their philosophy and that one follows the other.  But Schopenhauer did not just take us to the edge of the abyss and leave us there to fend for ourselves.  He offered remedies to the human condition as he saw it.  His remedies are valuable insights into living life whether you believe in effects of the will.

Schopenhauer offers four methods of escape from this pulsing energy he called “the will.”   The first solution is what he called aesthetic contemplation.  For example we can get our minds off of things by seeing a movie or watching a sporting event.  During Schopenhauer’s time you might go look at a painting or other types of art to get your mind off the underlying agony that is the constant companion of all humans.  He admits that this type of relief is only fleeting and cannot sustain permanent relief.  This notion of getting disengaged from life by getting one’s mind off of its misery can be helpful for a while.  This may explain why the entertainment industry is so popular today.

The second suggestion Schopenhauer makes is the cultivation of sympathy for one’s fellow beings.  That too is only temporary.  It was Schopenhauer’s view that we should recognize that everyone is struggling with the will.  All of us are suffering from its manifestations.  We all suffer the same agonies, and the realization that we are all in this together makes coping with it easier.  Having true sympathy or compassion, and understanding that everyone is struggling with the same thing, partially removes the ravages of the will.  It is not a cure, but at least something that can temporarily help us along and perhaps engender a noncompetitive acceptance of the condition we all face as human beings.

The third suggestion is music.  He believed that music has a special capacity to capture the will and lessen its negative impact on us.  Schopenhauer believed that music has a calming effect.  Music for Schopenhauer is not meant to make us understand anything.  It is to get us away from thinking about anything.  The music he listened to was usually without words or lyrics.  Mozart not Rap.  He thinks that music speaks in a language that can and does put us more at peace with ourselves.

The fourth suggestion is the most challenging.  Hold your breath—the best we might do is lose the will to live.  Schopenhauer thinks perhaps the best of all the remedies for the disease called life and its agonies would be to reach a condition of calm and tranquil passivity where our individual wills do not torment us anymore.  We don’t allow anything to matter to us, even our very selves.  It is his view that the loss of the will to live is not the same as the desire to commit suicide.  He is suggesting that we reach a benign and mellow point where things don’t matter anymore, even you.

In summary the human predicament is that we are victims of life.  Life itself is the disease and we need a cure from that disease and all the knowledge in the world will not bring about a cure. Schopenhauer brings a very strongly negative and pessimistic element into European philosophical thinking.  He believes that the best we can accomplish is to find whatever peace of mind we can.  This requires a disengagement from the painful cycle of desire and satisfaction of desires.

Schopenhauer proposed a thought experiment in which you go to a cemetery and knock on any tombstone and ask the person there if they want to be alive again and his conclusion was that none of the dead would want to be alive again.  Nietzsche would contradict Schopenhauer on this point by saying, if you lived well, if you lived life to its fullest, you would be willing to live it again an innumerable number of times.  This was Nietzsche’s law of eternal recurrence.  That one must embrace and affirm life to the point that we would want to live it all over again an infinite number of times exactly the same way.

Schopenhauer was very taken with Buddhist beliefs.  He was the major influential figure who brought Buddhist thinking to the West in a way that made it spread.  The message of Buddhism is that life is suffering and to be alive is to suffer.  Buddha said, “All is suffering.”  Suffering is brought about by desire and desire does have a cure and the cure is to lose our attachment to our desires.  It is this disengagement that Schopenhauer recommends.

Schopenhauer’s remedies are: aesthetic contemplation, cultivating sympathy for our fellow beings, good music, and disengagement from our attachments and desires are similar to many admonitions from the scriptures.  The scriptures teach us that we should be willing to bear one another’s burdens, mourn with those who mourn, and comfort those that stand in need of comfort and to deny ourselves of all ungodliness.  Despite his pessimism, there is much to benefit from understanding the following quotes of Schopenhauer.

So how does Schopenhauer’s philosophy relate to having an IRS problem?  The IRS is like “the will.”  It is unrelenting in its pursuit of you and your assets if you have an Arizona IRS debt.  And Schopenhauer’s remedies will resonate with you during your first free consultation with Scott Allen E.A.  You will be able to enjoy life more just knowing that you have a plan to resolve your tax debt.  You will sense Scott’s sympathy for your situation with the IRS.  You are not a number to Scott; you are a person with feelings and fears about what the IRS can do to you.   You may not agrees with Scott’s choice of music, but his actions and results will be music to you.  And finally, you will lose your neurotic attachment to your property once you know that Scott Allen E.A. of Mesa AZ will be able to protect them from IRS seizure and levy action.  Call Scott Allen E.A. at 480-926-9300 and put your mind at ease.

Print off this blog and bring it with you at the initial consultation and receive 10% off any IRS resolution work we do.  One blog offer per client.

– Scott Allen – info@taxdebtadvisors.com

Many of our clients “confess” that they got in trouble with the IRS because it was so easy to do—in other words, they had the freedom to get in trouble.  Dostoevsky explains that freedom is a burden that most people are incapable of handling.  Now that you have made some choices with your freedom that have gotten you in trouble with the IRS, you need a professional that can help you to understand the choices you now need to make to get out of trouble.

May I recommend that your choice should be Scott Allen E.A.  He has the understanding not only of how to get your out of trouble with the IRS but he also has the ability to counsel you how to use your freedom to make correct choices on how to stay out of trouble in the future.

Scott Allen E.A. offers a free consultation and can be reached at 480-926-9300.

Now let’s look at what Dostoevsky has to say about how to use our freedom.

In the second chapter of Book 5 of The Brothers Karamazov, Ivan tells Alyosha a parable entitled “The Grand Inquisitor” to illustrate why he believes that Christianity has failed utterly to deal with the ultimate source of the problem of evil.  The Grand Inquisitor goes so far as to say that God is the very source of the problem.

The parable tells of a powerful 16^th century Spanish Jesuit Cardinal—The Grand Inquisitor—who is the leader of the Inquisition in Seville, Spain.  In the parable, Jesus returns to Earth and performs a miracle in Seville, raising a dead child to life (this is analogous to the boy torn apart by the hounds).

The Cardinal has Jesus arrested for this public display, charging that rather than bring salvation, Jesus has in the past and once again placed upon suffering humanity, the additional and intolerable burden of freedom and with freedom, responsibility for themselves.  The Inquisitor says to the captive Jesus:

For the secret of man’s being is not only to live but to have something to live for (have meaning in their lives).  Without a stable conception of the object of life, man would not consent to go on living, and would rather destroy himself than remain on earth, though he had bread in abundance.  That is true.  But what happened?  Instead of taking men’s freedom from them, Thou didst make it greater than ever!  Didst Thou forget that man prefers peace and even death, to freedom of choice in the knowledge of good and evil?  Nothing is more seductive for man than his freedom of control, but nothing is a greater cause of suffering.  And behold, instead of giving a firm foundation for setting the conscience of man at rest for ever.  Thou didst choose all that is exceptional, vague, and enigmatic; Thou didst choose what was utterly beyond the strength of men, acting as though Thou didst not love them at all—Thou who didst come to give Thy life for them!  Instead of taking possession of men’s freedom, Thou didst increase it, and burdened the spiritual kingdom of mankind with its sufferings forever.

The human predicament in the mind of the Grand Inquisitor seems to be either happiness, peace and contentment, or freedom and responsibility which lead to unavoidable suffering.   These two are mutually exclusive according to Ivan as he expresses in his parable of The Grand Inquisitor.  So how does Dostoevsky escape what he has so eloquently put forth with the character of Ivan the rationalist?  Is there any way that Dostoevsky can drag us through all this atheistic mud and then wash us clean enough to still believe in the goodness of God?

Yes, but you will have to read the previous blog about Dostoevsky and Forgiveness.  Again if you have found yourself in trouble with the IRS, please call Scott Allen E.A. at 480-926-9300.  He will help you in unique ways that others are not able to do.  His IRS tax resolution business is a family business that started in 1977 and continues today because he provides the same level of service as its founders—his parents.

Print off this blog and bring it with you at the initial consultation and receive $50.00 off any IRS resolution work we do.  One blog offer per client.

– Scott Allen – info@taxdebtadvisors.com

One of the hardest things for a person to do is to forgive themselves or forgive another family member, especially a spouse of getting into an Arizona IRS problem.  This situation can become even more difficult when the spouse who gets in trouble keeps it a secret from the “innocent spouse” until the IRS comes knocking on the door.  If you have a serious Mesa AZ IRS problem you need a competent professional who can help navigate you towards the right solution and then be successful at arriving at that “port.”  If you sincerely want to work with the right person, let me recommend that you contact Scott Allen E.A. immediately at 480-926-9300 and schedule a free consultation.  Scott will be able to put your mind at ease during your first meeting with him.  And if you are married, it is imperative that both spouses attend that first meeting if at all possible.  If you meet with Scott you will be glad you read this blog.

Fyodor Dostoevsky and Forgiveness

One of the hardest of life’s Horrors is to watch a loved one suffer especially when they are young or innocent of any wrong doing.  I would like to share with you a portion of what I consider the greatest book by the greatest author or all time—The Brothers Karamazov by Fyodor Dostoevsky.  Dostoevsky addresses this problem in his book.

There is a discussion about the problem of evil between Alyosha Karamazov, who is a Christian monk, and his skeptical brother, Ivan Karamazov.  Ivan says he believes the whole story about God but cannot accept it.  This is a quote from Dostoevsky’s novel:

It’s not that I don’t accept God, you must understand; it’s the world created by Him I don’t and cannot accept.  Let me make it plain.  I believe, like a child that suffering will be healed and made up for, that all the humiliating absurdity of human contradictions will vanish like a pitiful mirage,…that in the world’s finale, at the moment of eternal harmony, something so precious will come to pass that it will suffice for all hearts, for the comforting of all resentments, for the atonement of all the crimes of humanity, of all the blood they’ve shed; that it will make it not only possible to forgive but to justify all that has happened with men—but though all that may come to pass, I don’t accept it. I won’t accept it.  That’s what’s at the root of me, Alyosha; that’s my creed.

In this extraordinary statement, Ivan cites his atheistic rejection of God—not that there is no God, but the meaning of God in view of all the horrors of the human condition.  The root of Ivan’s problem is the horror of innocent human suffering, especially of young children.  Ivan can’t reconcile the problem of evil that comes from the malicious use of freedom by other human beings and hold on to his belief in God’s providence.  No amount of divine forgiveness, no divine salvation, no divine reconciliation can make up for the fact that innocent human beings have suffered—that is what is unacceptable to Ivan.

In explaining why he cannot accept it, Ivan makes up a story and presents it as if it actually happened.  The story is of the aristocratic owner of a great estate living in luxury and ruling over two thousand serfs that labor for him.  He is a retired general convinced that he has earned absolute power over the lives of his subjects. He has a kennel of hundreds of dogs and nearly a hundred dog boys, all in uniform.  One day a serf boy, a little child of eight, throws a stone while playing and hurts a paw of the general’s favored dog. The general is told which boy threw a stone that hurt the dog’s paw.  “Take him,” the general says.  Here are Dostoevsky’s words:

He was taken, taken from his mother and kept shut up all night.  Early that morning the general comes out on horseback, the hounds, his dependants, dog boys and huntsmen, all mounted around him in full hunting parade.  The servants are summoned for their edification and in front of them all stands the mother of the child.  The child is brought from the lock-up.  It is a gloomy, cold, foggy autumn day.  A capital day for hunting.  The general orders the child to be undressed.  The child is stripped naked.  He shivers, numb with terror, not daring to cry.  “Make him run,” commands the general.  “Run! Run!” shout the dog boys.  “At him!” yells the general and he sets the whole pack of hounds on the child.  The hounds catch him and tear him to pieces before his mother’s eyes.

A bit later in the passage Ivan says:

I want to see with my own eyes the ‘deer lie down with the lion,’ and the victim rise up and embrace his murderer.  I want to be there when suddenly everyone understands what it’s all been for.  All the religions of the world are built on this longing and I’m a believer.  But then there are the children…I renounce the higher harmony altogether.  It’s not worth the tears of that one tortured child who beat itself on the breast with its little fist and prayed in its stinking outhouse, with its unexpiated tears to ‘dear, kind God!’  It’s not worth it…

After reading these passages, I felt that Dostoevsky had painted himself in a corner and would not be able to address the horror of what happened to this little boy.  Dostoevsky was a devout Christian who prided himself on being able to give better reasons for being an atheist than the atheists.  He faced all of the hard questions of life.  No Ob-La-Di, Ob-La-Da here.  And let’s be honest.  Haven’t you had similar concerns as well with the world around us?

In Book 6, Dostoevsky presents the story of Father Zossima, the Russian monk who preaches the hidden meaning of love as revealed in the atonement of Jesus; a love that reveals itself in its highest form–forgiveness.  Not only to his crucifiers but to every person who has ever lived on the earth.

Two episodes from Father Zossima’s life reveal how he came to be the living example of this truth of forgiveness.  Father Zossima tells the story of the death of his brother when Zossima was still a child.  His brother who died while he was a young man teaches us that only the spirit of forgiveness can save humanity from despair in the face of evil and reconcile us with God.   This spirit of universal and unconditional forgiveness flows from acceptance of the truth that, “we are all responsible to all others and for all.”  Here is the story of the Zossima’s brother’s conversion.

“Don’t cry, mother,” he would answer, “life is paradise, and we are all in paradise, but we won’t see it; if we would, we should have heaven on earth the next day.”…

Mother shook her head as she listened.  “My darling, it’s your illness that makes you talk like that.”

“Mother darling,” he would say, “there must be servant and master, but if so I will be the servant of my servants, the same as they are to me.  And another thing, mother, every one of us has sinned against all men, and I more than any.”

Mother positively smiled at that and smiled through her tears.

“Why, how could you have sinned against all men, more than all?  Robbers and murderers have done that, but what sin have you committed yet, that you hold yourself more guilty than all?”

“Mother, little heart of mine… my joy, believe me, everyone is really responsible to all men for all men and for everything.  I don’t know how to explain it to you, but I feel it is so, painfully even.  And how is it we went on then living, getting angry and not knowing?”

Father Zossima’s story of his own conversion, after the conversion and death of his brother illustrates the experience of liberation that follows from the recognition and acknowledgment of one’s need for forgiveness.  I want to retell that story for you in its full detail.

Zossima’s own conversion begins with a challenge to a duel over a conflict with another man over a woman.  He has agreed to the duel and goes home that night to await the duel the next morning.  Here is the story from this point.

And then something happened that in very truth was the turning-point of my life.  In the evening, returning home in a savage and brutal humor, I flew into a rage with my orderly Afansy, and gave him two blows in the face with all my might, so that it was covered with blood. …And, believe me, though it’s forty years ago, I recall it now with shame and pain.  I went to bed and slept for about three hours; when I woke up the day was breaking.  I got up…looked out upon the garden; I saw the sun rising; it was warm and beautiful, the birds were singing.

“What’s the meaning of it?” I thought.  I feel in my heart as it were something vile and shameful…And all at once I knew what it was: it was because I had beaten Afansy the evening before!  It all rose before my mind, it all was…repeated over again; he stood before me and I was beating him straight on the face and he was holding his arms stiffly down, his head erect, his eyes fixed upon me as though on parade.  He staggered at every blow and did not even dare to raise his hands to protect himself.  That is what a man has been brought to, and that was a man beating a fellow creature!  What a crime!… I hid my face in my hands, fell on my bed and broke into a storm of tears.  And then I remembered my brother Markel and what he said on his death bed to his servants: “My dear ones, why do you wait on me, why do you love me, am I worth your waiting on me?”

“Yes, am I worth it?” flashed through my mind.  “After all, what am I worth, that another man, a fellow creature, made in the likeness and image of God, should serve me?”  For the first time in my life this question forced itself upon me.  He had said, “Mother, my little heart, in truth we are each responsible to all for all, it’s only that men don’t know this.  If they knew it, the world would be a paradise at once.”
“God, can that too be false?”  I thought as I wept.  “In truth, perhaps, I am more that all others responsible for all, a greater sinner than all men in the world.”

Perhaps that is why when Jesus was asked how many times we should be willing to forgive others he said, “I say not unto thee, Until seven times: but, until seventy times seven.”  As Dostoevsky puts it—Jesus was responsible, “to all others for all others,” and that is what He expects from us if we are to become like Him and are to find meaning in our lives.   Having a forgiving heart does not protect us from having trials in life, but it does help us to endure them when they occur.

I will close with this thought—forgive yourself if you have a Gilbert AZ IRS problem.  Spouses forgive your spouse that created an Arizona IRS problem for you to deal with, even if you were innocent of knowing what was going on.

I promise you that you will be thankful that you chose Scott Allen E.A to be your IRS resolution professional.  Call Scott today at 480-926-9300 for your free consultation.  You will be glad you did and your mind will be put at ease.

Print off this blog and bring it with you at the initial consultation and receive $50.00 off any IRS resolution work we do.  One blog offer per client.

– Scott Allen – info@taxdebtadvisors.com

Sometimes we suffer melancholy and despair over the transient nature of life. Under the best conditions, life is unpredictable and uncertain.  Perhaps we should consider if the opposite might be worse.  I love the philosophy contained in early Chinese and Japanese poetry.  One poem by Yoshida Kenko beautifully describes this thought.  Kenko was a 14th century Japanese Buddhist monk, and he wrote a book called, Essays of Idleness.  Here is one passage.

If man were never to fade away like the dews of Adashino, never to vanish like the smoke over Toribeyama, but lingered on forever in this world, how things would lose their power to move us!  The most precious thing in life is its uncertainty.

Let me share one possible interpretation of this passage in my life and you can experiment doing the same with events that trouble you, including having a serious AZ IRS problem.

My wife and I recently became empty nesters.  We have six wonderful children who exceeded our expectations in almost every way.  Yet one by one they all moved out of the house and are now on their own.  Quickly a flood of melancholy replaced their absence.  Then I considered how I would be if that event never happened.

I can’t imagine changing diapers, going to Cub Scout meetings, piano recitals, and Open House nights at school for the rest of eternity.  It is the very fact that these events have an ending that make them endurable as well as special.  I remind myself when I long to have those moments back, that that is God’s way of reminding me that what I had was good.  If those moments were unpleasant, there would be no longings.  Dr. Seuss said, “Don’t  cry because it’s over, smile because it happened.”

So how does all this relate to having a serious Arizona IRS problem?  Sometimes we allow what we interpret an event as a major crisis when that is really just the way life is.  If you have a matter with the IRS you need a professional with IRS expertise.  Call Scott Allen E.A. and allow him to give you a free consultation.  He will put your mind at ease so that you can enjoy your present.  Scott has been trained to use the best option for you.  He doesn’t take IRS cases unless it benefits you.  Scott Allen E.A. can be reached at 480-926-9300.  There are many things in life that are uncertain.  Don’t let your IRS problem be one of them.  Call Scott Allen E.A. today.  And when you come across events in life that are uncertain or transitory, may I suggest reading this poem by Yoshida Kenko.

Thank you.

Print off this blog and bring it with you at the initial consultation and receive $50.00 off any IRS resolution work we do.  One blog offer per client.

– Scott Allen – info@taxdebtadvisors.com

There is a story that comes to mind regarding fate called Death in Teheran:

A rich and mighty Persian once walked in his garden with one of his servants.  The servant cried that he had just encountered Death, who had threatened him.  He begged his master to give him his fastest horse so that he could make haste and flee to Teheran, which he could reach that same evening.  The master consented and the servant galloped off on the horse.  On returning to his house the master himself met Death, and questioned him, “Why did you terrify and threaten my servant?”  “I did not threaten him; I only showed surprise in still finding him here when I planned to meet him tonight in Teheran,” said Death.

Often we are certain that what has happened to us is the end of our world, that our life is ruined, that now we can never find happiness, that life will only be a torture chamber as the phase says, “Life’s a bitch, then you die.”  I would prefer something like, “Life’s a beach, get a surf board.”

But having a serious IRS problem can seem like the end of the world.  It isn’t.  What is the end of the world is getting back in trouble with the IRS a second time.  Many clients tell Scott Allen E.A. that if he will get them out of trouble with the IRS, they will never have that problem again.  Most of the time that is true, but too often it is not.  Why?   Scott has learned that unless a client knows why he got in trouble the first place and takes appropriate action to not repeat the same mistakes, the client will soon be back in trouble with the IRS.  The client is fated to be in trouble with the IRS like the servant who rushed to get away from death only to find him in Teheran.  Remember the IRS will eventually find you.

Scott Allen E.A. provides two valuable services.  One, he will get you out of trouble with the IRS.  But just as important he will advise you on how to stay out of trouble.  If you don’t have both pieces of a “pair” of pliers, you don’t have a tool that will work.  Scott offers you a free one hour consultation to determine what needs to be done to get you out of trouble and stay out of trouble.  Don’t allow fate to take over your life with IRS problems.  Call Scott at 480-923-9300 and schedule an appointment.  He will put your mind at ease.

Print off this blog and bring it with you at the initial consultation and receive $60.00 off any IRS resolution work we do.  One blog offer per client.

– Scott Allen – info@taxdebtadvisors.com