Religion of Love

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Judgement and Acting of Man

[75] Humans are always to be judged by what they are able to, and what not. Such a judgement can be difficult, since we have to judge the liberties of humans. For our daily exposure to humans, it means here: in dubio pro reo. Even if, in the case of doubt, one decides for them, it does not make the association simpler. But it belongs to the law of the conservation of humans.

[76] Conservation means here in its manner and not only the necessary. Each person is to be judged thus on zis nature, which is likewise (however not so) difficult. Not esteeming L brings disadvantages in the personal development. Humans are to subordinate themselves really, not make themselves to the pride of creation. This is based on the things and organisms that we can still imagine as created.

[77] Man is to achieve the best before L and following the will of L after zis abilities, since life is altogether giving and taking, which overbalances, if it were not like that (i.e. suffering was increased both with those that do not do anything for others, and with those to that the necessary assistance was refused).

[78] We can confide in L unreservedly. Ze does not have a problem with parallel processing. We can imagine each guardian angel as parallel computer that watches over us. Only guardian angels have the power to control also hormones, feelings and thoughts. They are like humans finite, only of larger finiteness.

[79] We owe L everything: our life, our existence and our way of life. Therefore, we owe zer our admiration and gratitude. L is the greatest and best that can happen to creatures. Ze gives us zis whole love. We need nothing to do for this. We can disgruntle L by proving ourselves not worthy for zis love. This results from the liberty that ze likewise gave us.

[80] We should always trust in L since ze never rooks us, but is absolutely righteous. L has liberties, but also many self-imposed obligations that emanate from zis word. Behind these ze does not go back. Our relationship with L should be always undesigning because ze uncovers lie fast. Furthermore we shall attend to right reverence. Importantly these high virtues are to be possessed, in order to be able to do justice to L.

[82] L does not make the mistakes that we experience by the exposure to humans. Ze cannot be rooked in zis astringence. Therefore, we receive optimal answers in the discussion with zer if we strain ourselves sufficiently. A program contains three levels: A presupposition, execution and evaluation. The presuppositions are to be clarified first. It can be that they prevent that a goal can be attained. One experiences this also within the interpersonal sector.

[943] We must not forget that L does not always show zerself as we would wish since ze pursues higher goals, which demand something else. If ze would treat us too well, ze would have to compensate with the bad; if ze treats us badly, ze can compensate with the good. Rule of a righteous compensation is L zerself: good and bad are admittedly in a ratio of 1:1, but there is a considerable neutral central part.

[944] The subjective sensation provides for the constancy of this ratio, although it would be objectively to evaluate differently: L can punish a creature with something positive itself (such as material wealthiness) and vice versa reward with something negative. That is why we should not make a hasty judgement whether somebody is injustly favoured or disadvantaged. Only L and the divine instances may provide true information about that.

[945] The judiciary and the person concerned only know conditionally what is just: They take their norms as a basis. Truth is yet above a norm and unconditionally. It requires insight of everything there is. Only L and the divine instances have deliberately this insight, since this knowledge gives more power than is good for the world to be judged. We may consider ourselves happy that it is so.

© 2006-2009 by Boris Haase

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