Religion of Love

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Love and Hate

[67] L is love. This love is highest emotion. This is not subject to the illusions of the human love and the falling in love. It forms a unit with the mind and the other divine substances, which we do not know partially and cannot grasp. L is infinite. Therefore we are in a very inferior position to zer and cannot be zis effigy. Zis abilities are partially unhuman.

[68] L does not demand that we love zer, but that we esteem zer. The love of the Bible is thus another one than the feeling known to us to another person. The love for L may be a feeling; however, it should be a love by mind. It consists of the fact that we correspond to the desires of L and do in zis sense more beyond that. This is the first commandment, which covers all others: Be there for L like ze is there for you.

[69] One is to love oneself so intensely, as it is sufficient to one's sustainment. L loves each human, as it is entitled to a creature standing far under zer. Those divine instances, likewise to characterise as L, cannot to be distinguished from L by humans. Each human will become such an L in the course of zis life and will always have the one L above zerself.

[70] That does not mean however that we have the freedom to do whatever we want: We are judged by our doings which we committed freely. Love is a gift which we cannot exact. Therefore we do not have to love our neighbour. However, we must grant zer its sustainment and therefore we love zer best like us, if we already do not love zer anyway beyond that.

[71] Love has something to do with proximity. The higher the density, the more intense is the love. L loves the unenlivened things according to their form. The form is the subject of zis love. A plastic animal is transitively loved, according to its animal form like this animal. Love and to be loved are two sides of the same coin. Therefore, the loved things are equivalent to the loving at this love.

[72] The form is thus substantial for the judgement of a thing. L is near to the things that have the largest complexity and density, gradually less to the other things. The highest complexity is achieved where the most substances are. A black hole may have the highest density, but it does not have the highest complexity, contrary to humans. A book can be very complex with its many references, however.

[73] Man stands thus on a middle level between the completely simple things and L. In our well-known world ze is located on the highest after L and is therefore loved at most. Ze stands therefore in an inimitable and especial relationship with L. In the hierarchy of love, the other higher animals follow with far distance. The unenlivened things follow in this hierarchy according to the number and kind of their references.

[74] Hate is a further side of the coin, concerning love. Although man is complex, we can hate zer. Refusal is distance of one dimension. Hated humans remain in principle lovable, but the reason of the hate pushes us away from them. The reason can be complex, for its part. Mostly it concerns, however, something simple. L can hate humans. This is connected with its abused freedom.

[1022] Ideally, man is a living creature, sired in greatest affection (love), wanted in all respects and lovingly brought up, catered to L and full developed. Parenthood is a lifelong, accompanying task, which demands man completely and presupposes both parents, if it is perfectly carried out, because all fields of human life are affected.

[1023] Parents and educators act as a model until L takes this function. Human life includes more than doing just what is immediately necessary: man finds fulfilment only in the whole diversity of life. That is why man is to be trained in all essential respects. Man is a product of divine evolution, which indwells an ongoing optimisation, although maldevelopments happen.

[1871] The most important kind of love is the L-love, that is from the creature to L, not the other way round, since it fulfils more to give love than to take it, while the reverse direction hinders one from being able to live out fully the first direction. Those who receive little love can compensate this by giving love. No one can say that ze does not receive love, since ze forgets then L and the efforts of L for zer.

[1872] Who believes to experience too little love goes wrong in zis life, since L does not deprive anybody of it who deserves it. One can develop true power only from love, as it surpasses the mere interest and involvement in a positive sense, by pooling all the capabilities of the loving persons into a harmonical whole. Love is the strongest urge to bring about something positive, especially what is pleasing in the sight of L.

[1873] It prevents bringing about something very negative, since this is incompatible with it. Who truly loves will change the world very positively, even if zis sphere of influence may be small. Ze grows towards L and receives from L the possibilities to change a lot for the better. Zis love will change zer by refining zerself and ze will be a desirable example for many. Zis word will illustrate that of L, and carry it into the world.

[1874] Who keeps zis self small can fully merge in the selfless love for others. Who loves as unconditional as possible wins all the liberties to be of use to others. Who merges in L lives complete love. Devotion ensures the required depth of love. This is still enhanced by passion, warmth, sacrifice, kindness and imagination, but also by knowledge, intelligence and harmony as well as numerous other positive characteristics.

[1875] This is the reason why love is so important and comprehensive. Pure rationality does not get close to it. It is clearly recognisable, whether someone does something for love or only for reasons. It is always love that wins the victory. A mistake out of love can be easily forgiven, one for reasons much less or not. Only paired, they constitute their full value. Love can reason values for which reason has no argument.

[1876] Reason is clearly calculable, love is not. If reason would rule the world, we would know always reliable what awaits us in the next moment. But if love rules the fullness of the uncertainties comes to us that combine in a dance of harmony and beauty to form a useful whole, pleasing L, in which the inappropriate and abominable are soloists who serve as puppets of evil.

[1877] One should consider carefully whom one gives zis love, since one is otherwise quickly exploited. Not anybody deserves our love, especially if ze braces zerself deliberately against the word of L, in order to harm others. We should try to bring everybody on the right way. But if someone intentionally balks at it to go deliberately the wrong way, then we should leave zer to zis fate without regret.

[1878] This applies particularly if we spent all imaginable effort. There are humans who believe to have to get their way against all better knowledge. They deserve the experience that reality shows them their limits. If they cannot harm anyone because the corresponding arrangements have been made, then we have done everything we can answer before L and the humans.

[1879] The love to L gives us the power to be able to be at the top of the hierarchy of creatures and to hold our own there. We can meet highest demands this way and set the world into a state pleasing L. If, however, the other creatures do not go along with, although we have tried everything to lead them to this, we need not to reproach if we miss the goal in some respects.

[1880] L equipped the creatures by zis love so that they can understand what the right way is. The majority will want to follow it, if it is only known. Because at the top only those will be able to hold permanently that implement what is in the word of L. It is the love of L, in unity with me, that makes zis word known. The love of the creatures to L will decide what the future will bring for those that are in this world.

© 2006-2009 by Boris Haase

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