Religion of Love

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[1089] No creature has a compellent reason to leave its world level since whose development does justice to every creature. L offers to divine instances that are at the forefront of development of their world level yet to shift to the superior world level. So ze remains for every creature reachable, albeit the development, in order to reach L ultimately, cannot be called other than rapid.

[1090] The hurdles to clear in this development are sizeable and are for every creature a challenge, both quantitatively and qualitatively. Since every creature receives in its development but all imaginable support - because L wants us to reach zer -, the endeavour is not hopeless, but promising. Every creature that wants to reach L should begin with this as early as possible.

[1091] This should be no permanent striving and constrained optimising, but the moderate choice between the extremes. The gathered experience, the divine instances and the fellow creature help one on this way. One of the first steps should be studying the word of L and thus the valid divine order. Every effective progress will cost effort, but this will always be rewarded.

[1092] One beware, however, of exaggerative ambition and the falling for a merciless achievement principle. A life should be also, with all development, beautiful and worth living. One is not only there for oneself but principally for others, even if the society based on the division of labour and the fate specify certain key aspects. Nobody holds it against us if we choose a slower route as it may be appropriate.

[1140] L has no reason to forego something what is (positively) constituted in man, especially not zer being a person. Thus, ze can communicate (with us) when ze wants. If we, however, do not fulfil the development presuppositions, ze will refrain from it or devolve the communication (e.g. unto the divine instances). Whoever wants to communicate with L, may develop first adequately!

[1103] Each creature should appreciate its position within the divine order, since this establishes rights and duties. Every creature has the right to (eternal) life and the duty to respect L and all fellow creatures, especially the ones standing above it. This respect is extended in the unintermediate environment of a creature by the duty to support the fellow creatures and help them in emergencies.

[1104] Within the community every creature takes at the beginning the place that L assigns to him. Through own efforts, each creature can improve its starting position since in everything the karma principle applies. Who fails to improve in the situation has to wait for good reasons for an improvement of zis situation. There is nothing in the worlds with that L and the divine instances are not pursuing a certain purpose.

[1105] Every creature can explore the reasons for their behaviour in prayer and meditation that has sufficiently explored these techniques for itself. Every creature is to be instructed in the course of its lifetime in these techniques if it breathes the wish for this. Precondition for their success are the ongoing refinement of oneself and the continuous development, as a consequence thereof, after the word of L.

[1106] Every creature experiences in itself that it is headed in the right direction by a noticeable improvement of the overall state of health. Even if the material conditions and the physical state of health get worse with age, so the spiritual scope and closeness to L increase continually. When, in the last periods of time, life is more and more difficult, so yet the hope for salvation increases.

[1107] There is no state that L does not justly compensate - and be it in the subsequent worlds. The divine order gives this warranty. Every creature may appeal to it in every world. No life plan discriminates against a creature measured against whose karma. If we learn of still so trying and incomprehensible fates, so we may nevertheless assume that everything within the worlds is according to the rules.

[1118] Karma is in so far dependent on the success that one does not strive after the hopeless. L knows that it is difficult to estimate the possible success of an effort. Therefore, ze does not judge by the success, but by the value that an effort has for the world of the creature. Ze knows the possibilities of each creature exactly and therefore can justly judge how the effort of a creature is to rate.

[1119] Every creature should therefore be allowed to increase its potential and this can be achieved by a comprehensive training after qualifications. If it cannot hurry on itself enough, appropriate stimuli must be given from the outside. Since admittedly the greatest performances are not obtained by material values, so yet the environment of the key personnel is to shape correspondingly conducively.

[1120] At this, whose wishes are to be considered, which are to be met with sufficient development always appropriately, if not easily. The performances obtained will exceed these investments many times over: The society will profit more from that than without the latter. If one considers furthermore in what negligibilities is invested today, then more than ever.

[1937] The more complex man makes zis creatures created by zer, the more he needs to make sure that ze will do justice to them. If ze gives them feelings, ze must take their vulnerability into account. If ze gives them the will to survive, ze must entitle them a right to live and must not any longer strip them of both. If the creatures are as complex as the animals today, the corresponding rights apply fully for them.

[1938] Man may impose duties on zis creatures, according to the divine order and the word of L. The laws of humans principally must not fall below both, qualitatively. If they still do it, they have no validity before L. Whether they do it, is to clarify, in case of doubt, through the best relationships with L. Humans should allow no major differences between their laws and those of L, if they are wise.

[1939] It is allowed to man and zis following creatures to confer simpler tasks on simpler creatures, in order to clear themselves. Ze has, however, to make sure that ze does not exploit them for zis purposes, but makes a dignified life for them possible, appropriate for their development. For this purpose, ze has to provide them with the rights and duties due to them, according to the specifications given by L.

[1940] Every creature must be able to pass a species-appropriate development. All creatures that can represent their interests must be allowed to have a say in the bodies responsible for them, if applicable, through qualified-democratically elected representatives. The world government watches over the frictionless running of the participation process and considers the decisions, come to and concerning them, appropriately and comprehensively.

[1941] For this purpose, it delegates them to the responsible institutions and ensures their implementation, if they were approved by the now responsible bodies. It pays attention to a comprehensive representation of the creatures in the political decision-making process and a appropriate consideration of their interests, in the life across society. For this purpose, it strengthens the right of petition at the various levels of the parliaments.

[1942] If the creatures correspond to different standards, so these should be distinguished clearly from each other to avoid dispeace. Each standard must be in its way useful and lead to a compatible and optimally-matched hierarchy. This should not have too many levels, since otherwise it is difficult to convey why who belongs to what level. Every creature wants to be in the highest level.

[1943] Therefore, every creature is to inform how it can achieve it, if this is possible and useful, provided that it can understand this. Man is not obliged to let machines and robots, closely related to them, become creatures, since they are lifeless and thus have no rights. In order that this remains just, the possibility of comprehensive self-determination is the boundary from which such a right is acquired.

[1944] Every creature is appropriate to integrate into the societal fabric. For this purpose, its basic and individual rights are to maintain. Plants have the right to appropriate care and a plant-appropriate environment when they have need of them and as long as they do not have to make way for a higher important goal. These goals are in particular the use as an energy source or as a means of healing or production.

[1945] Whenever possible, plants should be left in the great outdoors, since they suffer in confined spaces: the less light there is, the more they do. Plants may be neither overbred nor hindered to develop freely. This does not apply to aggressively and rampantly growing plants that hinder animals in their development. Shortening of plants is to pare down by suitable breedings to the minimum.

[1946] Who strips plants of their basis of life should always be aware that ze prizes zis interests above their life. Hence the reason for this must yet be really important to justify this. The mere adornment and edification of a creature is not sufficient for this purpose, since it can delight also, and much more, in an intact plant. Who lives in unity with nature knows that plants are sensitive communicative beings.

[1371] If the simplest creatures are widely determined by their instincts, so the most developed by the most complex issues at all, which requires extensive freedom. Since the creatures of their kind yet differ physically only slightly among themselves, one is bought by the other. Who has much of the one thing has therefore the less of the other and vice versa, without wanting to assess this here.

[1372] Nevertheless, such great differences can emerge between the creatures, per se of the same species, what science and politics should take into consideration in any case. Every generation creates a more advanced level of development, building on the previous generations. We need to make use of the results of progress, to be able to hold for the future our own in our world. The status quo is unsatisfactory in the long term.

[1924] L provided every living entity the way ze liked it and as it was just. If a living entity can criticise something of its world, then it is itself. It is alone its karma that determines the conditions that apply for it. It can influence them at all times in its favour, if L does not deny it this for reasons of karma. All the underdogs and the suffering may give thanks for this to themselves.

[1925] Wherever I have seen and experienced in the world such living entities, none was apparent to me where I must assume that this is unjust. All I have spoken with fell short of expectations that would justify something else. In doing so, I even needed not to impose stern standards. The way, as in this world L and zis word are realised, whether for rich or poor, justice is done to everybody.

[1926] Who does not make the poor richer and the rich poorer, will become as rich poor and the other way round. But one is to beware of rating wealth and poverty only materially, since both comprehends the full range of entities. The rich has to share zis possibilities and the poor has to acquire them. What is to be regarded as what, one finds in the word of L. Who is agnostic about that is to ask L for an explanation.

© 2006-2010 by Boris Haase

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