Religion of Love




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The Way of Virtuousness

[116] Furthermore, it is advisable to be as virtuous as possible. This brings fulfilment and builds the personality. However, one should be aware that one can depart from other humans who did not go this way or not to this extent on this way with ones development.

[117] First, one must awaken to the own claim. An important sentence reads: I would like to help where it is most fruitful. Now everyone cannot help, e.g. because ze lives alone. But one has the demand to oneself and others. Then one must look for alternatives.

[118] An alternative can be to live a model life. This presupposes likewise refinement of oneself. For, it is to be clarified wherein this model consists. Everything can happen only after the own possibilities. Who must provide all day long for livelihood has no time for other things.

[119] But we have the advantage that the mind is relatively free. We can think what we want, but only what we know. Thus, self education plays a not negligible role. Also, if we want to help, it depends on the correct how. Thus, one has to learn first how one approaches correctly the things.

[951] The ideal creature is not uniquely defined and always goes its own individual way. Ideality should at best be sought, although its determination presupposes complete knowledge. Ideal is the efficient maturation in life with the probation before L in every situation. Every creature should define and aim at an achievable ideal per world. Nobody must achieve zis ideal: the effort towards it suffices.

[952] The word of L and other creatures are helpful in searching for a suitable ideal. Ideals should also be opened up in prayer. Their establishment presupposes the intense self knowledge. Who does not know zis metes and bounds can formulate no appropriate ideal. Ideals may be beyond these bounds, but not too far in the beyond. The aim of life to be set can orient itself by the ideal, but has not to.

[953] The aim of life includes all activities and results that are to be achieved in life as service for L. It is necessary to examine at regular intervals to what extent parts of the aim of life are achieved, and to clarify what the next steps are. Prayer and other creatures help here. The aim of life should last before L and zis word, but can remain (in parts) a secret (shared with few people).

[954] One should not take it too easy with the aim of life, but formulate it clearly and comprehensively. A life for the moment punishes itself, since dawdle is compensated by L through hard work. In this world there is so much to do what makes sense that continued deliberate inaction is a misdemeanour against L and the world. Happiness in life arrives with fulfilment and this presupposes work on life.

[839] The evening of life answers the purpose to look back on what has been achieved. The restrictions increase usually, one is awaiting the death and arranges one's life. One considers how one wants to face L some day. What will L say? What will ze offer? Is the balance positive enough? Did one use one's liberties and opportunities properly? Were the made mistakes inevitable, are they forgivable?

[840] Did one justice to L? Did one learn one's lections? Who already prepares for this situation can still set the course right: What is important to L? What can one fulfil of this? Is one close to L or did one turn away from zer? What did one do for the environment, what for mankind and the other creatures? At best, one makes a plan how when what can be achieved.

[841] How can one organise one's obligations so that enough time remains for L? Is there something one can forgo in order to serve L? Can one get rid of the false focus on status and performance? Where is the hardest need and one's help most useful? If one can do nothing for L because one is caught in the own survival and in that of the family, there is always time for conversation with L: the prayer.

[842] Religion shall be no burden, but deliver from false ideas. It is to lead to a good live by treading the right path. It orients itself by the highest ideal, L, and brings in the long term fulfilment for everybody. It offers the ideal framework for all the efforts and creates the prerequisites for a harmonious coexistence of the creatures. Religion facilitates the cognitions that nobody should pass by.

[906] Since we always should have the total benefit in addition to L in mind, we cater unavoidably to others. Since we are to operate effectively, the altruism outweighs admittedly the egoism, but the refinement of oneself for others must not be neglected. If we do not think of ourselves, we miss an essential part of our overall development by becoming a puppet of others.

[907] We do not achieve the greatness representing a complete personality. At this we do not pursue common ideals of the people, but generate a separate one that we subject again and again to a careful scrutiny. Is give and take in balance? Do we accumulate only good karma, and if not, how can we change that? Do we make enough progress, as the ups and downs of life permit?

[908] Is there something that we can improve in our relationships - not only ourselves but also others? Have we adequately fathomed what L wants from us? If L treated us unfairly: did we signify that to zer? Did we comprehend everything what is necessary to judge the facts? Is our line of reasoning cogently? Then L will also treat us fairly.

[909] Because if we do not respect ourselves and want to be respected, we are treated without respect also, so that we demand respect by ourselves for us. Even against unpleasant thoughts that L sends us, we can defend, by demanding of L that ze only sends us such that further us and do not hurt zis decency towards us. We need not to put up with everything from L!

[942] We may accept L's love and gifts and give zer back what our love to zer demands. If ze handles us wrongly, we may return this to zer adequately: Our response depends on our level of development. If we are developed, we return wrong with goodness, if we are not, we remain below that. We should model ourselves on L: Ze is the best and highest at all.

[910] To L applies also the principle of equity: Ze is the most developed being and if we demand something what we deserve and what L can give us easily, so L cannot deprive us of this permanently without infringing on zis word and zis justice. We have not to wait on compensation in the subsequent world, but may demand within the limits of equity in the here and now.

[911] Even if we have to store less and less knowledge, it is worth, to activate and to deepen from time to time certain contents by recapitulating. Our own position on L and in universe wants to be considered like the path through life which one took so far. Would one do so everything once again if one had the opportunity to this? What can one make good for zis wrong decisions, if at all?

[912] Much becomes clearer, if one asks critical questions about one's life. If one refined oneself early, one will want to change only little afterwards. Excessive demands, however, one should not have of oneself, since they would change not only us but the whole world adversely, if everybody would realise them. Who wants to live in a world of maximum expansion in that the weak is nothing?

[913] Everyone should specify the tempo of zis development by zerself: the eternal life has a lot of time. One has not to have achieved everything of a world in life: if one grants much to others, one is the more selfless creature. Mistakes are meant to be made: not everyone, but many. Even L does not manage everything in one: ze handles the really new and the complicated equally slowly as we do in a similar position.

© 2006-2009 by Boris Haase


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