Religion of Love




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Thoughts and Decisions

[687] We must not everything we want: If L or the divine instance dislike something, and the remedy is easy, we are brought to other thoughts. Sometimes, however, our desire is so strong that this cannot be remedied. If the conscience is skipped, L has particularly difficulties. Therefore, it is so important to listen to our conscience: it is the instance of L for the right events in us.

[688] But sometimes we get also thoughts that displease us and that we want to get rid of: they can also come from L. We must learn to resist the evil. Therefore, it should not be made easy for us. We can not displace a thought, but we can fight against it until it occurs no longer. L has no reason to torture a creature long with alien thoughts.

[689] L provides us with a pool of thoughts that we can scoop out. For what the time is not ripe cannot be thought. That is why the new is often so difficult. What we can do is determined by soft laws and regularities. These are complicated and their discovery is still pending. The activity of the brain is not limited to the head: There are large fields that control physical processes.

[725] Everyone has the freedom to cut zerself off from the evil and to convert negative characteristics into positive. Laziness is no characteristic that L defines in a life plan, intelligence, however, is one. Intelligence is neutral for a successful life. Well-developed features are, as a rule, compensated by less developed ones: Living conditions can be even harder.

[726] Exceptionally good or bad initial conditions are determined by a past life: L rewards or punishes nobody in advance without any reason, unless that living conditions change during life decisively in the opposite direction. People whose everything lands in their lap had yet often to pay for this during their life, while those who had a very hard life yet reaped the rewards.

[727] That what remains uncompensated during life, including its past lives - if any -, is compensated after death. Nobody gets around death, even if life can last increasingly longer in a world. Who is not forced physically comes inevitably mentally and psychologically to the limit that makes a stay in the world unbearable to zer. To confide in L is always worthwhile.

[710] Nothing happens by itself: the involvement of L is absolutely necessary, even if the divine instances relieve zer of work. Nobody has something of zis own: Everything belongs to L. When we possess something, it is borrowed from L. If we do not want to share our possession with others, we badly dispose of the property of L. We should always think about what we are lacking and can give to others.

[711] Disappointments inevitably approach us in our life. For these we must not be solely responsible: We can disappoint L, and ze may disappoint us. L knows our disappointments. They complete our lives. We should not fight them, but make the best of them. Low thoughts like hate and revenge are lacking in greatness - especially towards L.

[748] One can be disappointed in and by L: solely due to the fact that ze wants something so and not otherwise. Unlimited power has a different personality than limited. L can slam us for certain goals of zer. Even if ze apologises for that, this does not undo what has been. Who is not prepared to make sacrifices for L will sometime be forced to do so - whether ze accepts or not.

[749] "What have you done for me what was in your power?" ze will ask us sometime. We all should be able to answer more to zer than the question what ze did for us. We cannot do anything without L: the little that we can should then at least be a trifle worth mentioning. We always have enough potential to do much for L: If not in this world or this life, but then sooner or later.

[815] L feels sympathy for each creature, but zis good will has limits. It cannot be really impressed by the simple things. Ze is offended if somebody betrays zis trust. However, ze recognises this quickly, and often in advance. L cannot be hoodwinked in the long run. One cannot fool zer, since ze, if ze wants to, sees all of us - without exception. L condones admittedly the forgivable.

[712] L has also negative feelings. Would ze have not, man would be superior to zer. No one is superior to L: If we feel superior to L, it springs from L. L spares us with some truths, to some of us ze tells them nevertheless, but to those who can remain silent. Not everything that is written here is true: The truth is found, however, if one reads properly.

[713] One has to take into account the time in that this was written. As little as it would have been reasonable for the people before 2000 years, as little it is reasonable for people in 2000 years. I know more truths as are written here. The love to humanity let me remain silent about them. Truth is disillusion. Let us be glad that only a few have access to the truth and that only a few believe in it.

[714] I bootstrap often therewith to push the truth to the back of my mind and to believe nevertheless to lead a nice life. Science makes willingly the mistake to publish everything what it has found out. But here is responsibility in demand: Much is feasible, not all desirable. Who is intensely concerned with L and zis personal development, is getting more and more security for the right decision.

[715] L alone owns true freedom. It is difficult to deal with it: It can alter the character because everything is possible. The responsibility of L coerces zer to certain tracks. L reserves to decide much at the last moment. The most important decision, we can take and where we are also free, is the decision for L and everything related: the good and the evil.

[716] The second most important decision is how one wants to work on zis personal development. It determines everything further. The third most important decision relates to the personal environment: What will one do for others? The free overall picture of our personality results from these decisions. They are integrated in the personal life plan. All other decisions are made in their importance with a far distance.

[728] We should always realise that our time in a world is limited: too short to achieve everything and to have to bear everything. If we forego the superfluous and indulge in quality time, we can turn to L completely, without having to forego our own life: in the in-order-to on the way to L. We need not to sacrifice ourselves to L: Ze appreciates the self-determined, autonomous personality.

[729] L gives us any freedom that ze can grant us: consistent with the laws of nature, the word of L and zis ideas. Even if we opt for the evil, ze restrains zerself: ze knows the consequences and ze does not want to dispose of the evil because this enhances the world and is necessary for the understanding of the good. The judicious steering by L is always more desirable than any real randomness.

[956] True randomness is characterised by the absence of any laws determining the further course. Thus, the true fortuitous would but have something own that escapes from the divine control, and there is nothing like that. There is randomness only within certain limits set to by L. There is also the freedom that L allows to the entities. These are then the causes of the processes that are aroused by them.

[957] Therefore, L provides the entities with probabilities that indicate when events how occur. Randomness is then the sequel of these probabilities. If we take a decision, the decision alternatives are also provided with probabilities. The ultimate choice is solely ours. So we are free to take an unlikely decision, indeed a real evil one.

[958] But we should not regard this decision as our own one, since conceded decisions do not found something own: One does not say "This decision belongs to me or is my own one." For the real fortuitous would yet be the control about what is going on its own, without that L would have approved it, and thus it would possess something own. L retains control over everything, so that everybody has the guarantee of a liveable world.

[730] Especially when doings are associated with the randomness, caution should be exercised (Russian Roulette). To accept certain probability distributions represents yet something desirable (normal distribution). Chaos, however, is less desirable if it leads to unbearable results. Soft laws create a bearable life, even if death can be the only way out.

[959] Even the chaos is controlled and exists, so that L finds the appropriate structures, which would not evolve by controlled processes. These structures, generated by chaos, are controlled evaluated by the perceptual apparatus of L, if not also chaotic methods are used. Chaos has its special zest, even if most creatures refuse to live in a thoroughly chaotic world.

[731] Appropriate potentials prevent Buridanís donkey. Creativity is yet more than just randomness: the invention of the new is an emulation of L with whose permission. As L directs the thoughts, there are only a few repetitions in the inventions. It is not the case that one could subsume a life completely under another one. On the whole, considerations are misguided that put a creature above the other.

[732] The more exceptional one is, the farer one is to L because L contains much normalcy. L can not presume to dedicate zerself only to the top performances and the elites: Every creature has its value before L - regardless of zis current status. There is no situation into that we could not come also in some form or other. Who increases without substance will quickly fall again - one way or another.

[1368] L is not the overseer of the world. If we are cruel and brutal, then it is our (wrong) decision, for which we have to answer. It is not the task of L to give each of our decisions the right direction. We act on our own authority with all the consequences. If somebody wants to kill us, L has not to stop zer. L undertakes to target, to compensate and to advise.

[1369] We cannot expect zer that ze sees to it that everything runs according zis ideas if ze grants us far-reaching liberties. Ze must accept the maladies, if ze wants to stick by that what ze has provided for our world, so hard this may seem for us. Without our liberties, we would be only automatic clockwork, which L and we cannot enjoy, since everything is determined.

[1370] L wants to view in us the other that is not ze zerself. This presupposes our freedom with all the consequences. Ze gives us as much guidance as necessary and as much freedom as possible, without any preference or disadvantage. The contents of our free thought determine our destiny. Depending on in what (substance-) spaces we sojourn, liberties and answers are allocated to us according to the divine order.

© 2006-2009 by Boris Haase


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