Religion of Love

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Fate, Doings and Problem

[215] L does not appreciate if ze is regarded as the one who has to fulfil only the requests of a single person. Whose egoism reduces L to Santa Claus, who is seemingly not good for other things. L is more: Ze is the most marvellous that the worlds know. Man is to accept zis fate, so hard it also is for the moment. L is not the stopgap for the evil. Humans may ask, but expect nothing.

[233] L worries personally about each person and determines also zis fate crucially, may it be still so hard, too. Good times and bad are in compensation. Much is nothing of both. But they are not so in compensation that every joy in this world is equivalently compensated by a suffering and vice versa. We may improve the world so that certain suffering in it decreases but new one emerges for it coercively.

[234] We would have today still severe diseases like the plague if it were not like that. If L would not have a say in our fate, there would be chaos in the world. Many of us say life was meaningful as it was. That has its reason in L. There is a compensation for hardships in this or another life. L turns to those, which serve zer in especial way.

[236] This is also the reason why man should be religious. Ze is to enrich the world of L by zis doings and thus make it still more beautiful. Even if ze cannot arrange much, ze is to strain zerself in this respect. Many small good doings make a large good action. Ze improves thereby zis position before L, it is ze is not up to good doings because ze is very disabled. Ze is to think self-dependently and to challenge the religion.

[237] The kind of the doings may orient itself at our strengths. The service creates the meaning of our life. With L we can outgrow over us and strip off the egoism. We are there for zer and ze is for us. Also a very disabled creature is there for others, by being there. Its meaning of life consists of the fact that others do at it good things. Thus, receiving and giving are in compensation.

[649] The fate of everyone is open if the basic conditions are deducted. Hence, there is not the slightest reason to lapse into fatalism. But L lets us make certain experiences after undesirable developments already within our world: We act, L reacts. Therefore, we should worry about zis reactions if we divine them. This can be the key to our future development.

[650] Clear indications are suddenly emerging diseases, not from birth, but only after a certain age, in which they are traced to mental processes, and which can abate again. But also stroke of fate and happy coincidences can (not must) be a pointer to L. Looking back on one’s life, a lot will become clearer if L does not explain it zerself.

[651] Who gets to know L first after death was either not capable of the gnosis cause of previous mistakes or did wrong the most things in zis life. It does not happen that someone is born seriously ill or dead if that is not justified by a past life. There is no reason why L should do this to an unladen person or even somebody next to zer. These cases are therefore also usually exceptional.

[1165] The currently most urgent problem is the unacceptability of the existing circumstances for the higher living creatures of our world. It only can be solved by a profound change in awareness among the people. It is not sufficient just to point out the political requirements, but also the religious cognitions and attitudes have to be facilitated to cope with the problem crucially.

[1166] The problem is further to tackle economically, juridically and generally scientifically, since all available forces have to be mobilised that can contribute crucially. A preponderantly social problem requires the interaction of many people to be solved, since it is not sufficient if L and I only show the right way. The implementation requires patience and intensive work.

[1167] The first step is to recognise what the problem is exactly (analysis). The complexity of the world is also inherited on the problem, but does not make it unsolvable. The second step consists of dividing the problem into more manageable subproblems. The third step involves the weighting of the subproblems after urgency and solvability. The fourth step includes the assignment to the problem solvers.

[1168] The fifth step belongs to the project management for the overall problem as for the subproblems. It is important that the capabilities and desires of the members of the project teams are adequately taken into account. For this purpose the consideration of the qualifications may be helpful, without neglecting personal impressions. The enunciator has a permanent right of consultation, information and participation in the overall steering committee.

© 2006-2009 by Boris Haase

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