Religion of Love

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Further Divine Characteristics

[13] L does not attend to each world by zerself. But there are the divine instances. Ze is also not all-knowing since ze does not have reference to all. Ze can establish these references, however, if necessary. Ze can live at different times. Ze works wonders how it was testified in the world in order to show the naturalism its limits.

[642] It makes no sense to distinguish the different times in that L lives before each other. Therefore, we should also not speak of a unity of L. L has several awarenesses and a control instance unifying everything, which keeps track of all worlds by exchange processes. The idea of a linear general time axis is not appropriate concerning L because it does not exist.

[667] But there is a non-linear time axis, on which all worlds can be arranged: thus exchange processes become possible. Because no one could cross infinite worlds, in the infinite worlds infinity is experienced at one stroke. The infinite has rather not the structure, as it is given by the real numbers, as the cluster points prevent homogeneity: Homogeneous spaces are clearly more advantageous.

[668] The perception in inhomogeneous spaces puts enhanced demands on the awareness. However, if one considers orbs, the demands are not too high. Inhomogeneous perception of time takes getting used to and is rather displeasing. The worst, however, is the chaos, especially when it is uncontrollable. But there is hardly uncontrollable chaos in the higher worlds because L does not want it.

[888] His perceptual apparatus consists of all available substances. Ze perceives only what ze wants to perceive. This does not mean that ze break away from all unpleasing. Ze reduced its scaling to a level tolerable to zer and much is unpleasing to zer because of its unreducible frequency. The creatures make a major contribution to that. The benefit outweighs the damage but by far.

[750] The character of L can be described in one word: superlative. L has an ego that constitutes zer, but no self that determines zer or others. The ego is, on the one hand, the centre of zis references and, on the other hand, in a broader sense the substances and references that spring from this centre. The self would be somewhat eternal and unchangeable with the power to determine L or others: that does not exist.

[751] It is also not the ego-centre since this determines nothing. Determinative are the infinite many awarenesses under their control instance, which monitors all processes. The splitting into several awarenesses has the advantage to be able to adapt optimally to the worlds. Each awareness consorts with the complexity of its assigned world(s): Simple awareness for simple worlds, complex awareness for complex worlds.

[752] The awarenesses group themselves around the ego-centre and are in exchange processes to each other, apposite to their complexity. Awareness is the whole of the references and substances L wants to devote zerself at a time. L has neither pre- nor unconscious. But ze can direct the intensity of the attentiveness to certain references and substances to be primarily aware of the interesting.

[15] L is predominantly good since ze would like to maintain the good world. Ze counteracts only the evil, which destroys. Good has thus to do with maintaining, evil with destroying.

[16] One can speculate about what L does the whole time. I think that ze worries about the special cases. The word of L rules everything else. Ze will have much to do with control, in addition, with research. What can be realised of what ze found out?

[271] L has preferences and moods. The preservation of zis creation is zis yardstick. There is a (smaller) dark side in L. There are minor highly developed hypo-gods or entities similar to be called. They are not distinguishable for us from L.

[232] Nothing is alien to L. Thus it makes sense that ze lets us get to know much, also the negative. Nobody helps zer with zis problems, although ze is perfectly organised. In L culminates the best, most beautiful and highest, in addition one finds the relatively worst, ugliest and lowest in zis sphere of influence.

[288] L is not simple in the sense that ze is not compound. This follows from the reference theory: Substances are from each other pairwisely different. Ze is in particular identical to no substance. Our future is for zer also the future since we would be otherwise determined. Ze knows, however, everything that is worth to know. L is not unvarying since zis inventions must be assigned to zer.

[345] L is neither suppliant nor unboastful. Ze knows of cause these characteristics of humans, but ze wants always the best and as highest nature ze cannot subordinate zerself, it is, ze takes shape of a lower creature. The ideals of humans differ thus from those of L. L is not therefore also pious etc. Ze is in particular not of one sex, but combines all sexes in zerself.

[155] Oneness is an inconsistent term if one conceives under it the (irresolvable) unseparated togetherness. True oneness constitutes only the one - a substance for example. All what is analysable constitutes no true unities since it can be released from the combination, even if the whole changes without it. L is not true oneness, although ze unites everything important to zer in zerself, without that we could release something from zer.

[156] Infinity is like perfection an inconsistent term as it must contain the limited necessarily because of whose existence: Just thereby it is limited. There is infinity like unboundedness only in certain respects, not in all. L is not unlimited since the worlds, not yet created, to which ze always belongs, define boundaries. L belongs to every world since any world belongs to zer.

© 2006-2009 by Boris Haase

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