Religion of Love

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[698] The world would not function without determinism. Man has free will, but most of its contents of thinking are given by L. L masters all the finesses of human thought. Ze can put every achievement of thought in our mind as our own one, although it comes from zer alone. One can consider this by asking why just this momentary idea is the subject of my thinking.

[699] If the idea is not given, we would deal with the strangest things. Above all, we would have to choose constantly from the large amount of information to that we really want to devote ourselves, because freedom is neutral: it prefers no information. Nobody is to boast about therefore that an extraordinary idea originated from zer: Everything ultimately comes from L.

[700] Freedom prevails in the little alternatives whose implementation does not miss the overall objective given by L. Fundamental decisions are always subject to L, with one exception: Man can freely choose between good and evil. Mediator is the conscience, which works equal in all people. So are crimes against the conscience always severe and carry the penalty by L.

[923] Nobody is to block zerself against the individual decisions that ze must take in life. L wants to have to value an individual, not the nonreflective yes-man. Determinism and indeterminism form a persistent circle: L sees our free decisions and sends us our probation framework in that we are moving. This can be situations, but also thoughts and benefits.

[924] Diseases and strokes fall also into the probation framework. If we want to have a reliable knowledge of our world, then it is to find in L. Ze yet makes mainly use of natural causes to bring something about. This does not preclude miracles. If L imposes a harder fate to us, we should always remember that ze has something for the pleasant compensation with that.

[925] We should not look jealously at those whom the fate largely spares. Also they will once have to suffer after their karma what others have not been spared. One has not to experience everything, but nothing may be completely alien. Who was preferred may not think to save zerself over into a death without compensation. The compensation always takes place by L and righteously.

[816] L disinforms nobody for a continuance to whose disadvantage since ze can justify this badly. If ze puts somebody a bee in the bonnet, so this gets still the chance to get rid of it again. Zis experiments with too much free will for humans have created too many negative results. Among the many available alternatives, too often the negative ones were chosen.

[817] L saw that man is too undeveloped to dispose of real freedom. Things ran crucially contrary to zis plans. But even the limited freedom led too often to disastrous results, such as the wars vividly demonstrate. Since ze wanted to concede liberties, ze allowed the free choices between good and evil and committed zerself to this concession.

[818] This is the reason for the evils in the world. They are rooted in human beings. Although they have a conscience, they too often take the wrong decisions. Even from inevitable natural disasters one can be defended by avoiding the corresponding areas and putting everybody in a position to leave them. But this position is not conceded by human beings - a wrong decision.

[701] One has to satisfy evil in no way as it is an impersonal power. It demands no tribute and is part of L. With each subsequent world, the requirements to us increase, what concerns our decisions. The awareness is growing with each world, the determinism decreases more and more until one is finally free like L. In our world, we are also intensely leaded, but we can decide for and against L.

[702] Crime is not a pure question of conscience. It can come over us because L wants it - for criminals as victims. But we make the decision for evil alone. There is no effective way to protect against crime: Everything is in the hands of L. Injustice is an important experience in the life of each individual. It belongs to the completeness of our world. However, we have not to experience everything in our life.

[703] The human penalty is part of the experience of injustice. So innocent went into death because L wanted it. But L compensates: If something can be and should be objective of our hope, it is L. Offenders may have escaped their punishment here, before L they never escape it. There is only justice before L: The people never achieve it because they lack the ample insight.

[704] L communicates zis judgement to the people not directly because everything goes according to zis plan: This includes human injustice. The exclusion of the amiss halves our world. The rest can be divided into desired value and opposite. This process can be continued until the world only consists of the very best. The evil and amiss must therefore be inevitably part of our world.

[705] The relationship between poor and rich can be improved: There has to be no destitution. Everyone can contribute to reduce the suffering because it is a decision for the good. Renouncement is not a losing, but a gain before L. Graspingness, however, is characteristic of evil. Relative poverty makes happy, relative wealthiness unhappy. Absolutely, both are outflow of evil: of one's own or of the foreign.

[706] Man decides for evil because ze expects an advantage from it. In the long term, this hope is deceptive: Everything evil is compensated by penalty. One knows the evil, but one does not serve it. There is the temptation, but we have the strength to resist it, even if it costs a lot of trouble. L tests this way the complaisant and the rigorous person, so that they find back to the right way.

© 2006-2009 by Boris Haase

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