Religion of Love




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[926] We should make sure of our effect on others - without over-, nor downplaying. We should not play-act so that our self cannot be seen anymore. If we come into contact with others, we seek the echt dialogue, since play acting can be quickly unmasked, if we are not professional. Otherwise, a consequent damage can be considerable, the redress aggravated.

[927] It is, admittedly, always more important what we say: but we must not neglect how we say it. We look at our counterpart time and again to check how we are accepted. Are we too low, too loud, too (in-) articulate? Have we set the right tone? Are we understood? Does our counterpart feel well? How can we brace ourselves optimally for its behaviour? Is the environment geared for a conversation?

[928] In the course of time we become sensitive enough to interpret even the smallest mood swings correctly and to react to them adequately. We pass on the love and magnanimity coming from L in the right situation with pleasure. In difficult conversations, we are concentrated and remain sober, without being formal. It is the right moment to show real greatness and to implement it.

[929] There are again and again counterparts that want to be treated in a special way - for example, because they have a special position (especially towards us). In the religion and before L, the differences may be small. The self-conception of those concerned may differ from that significantly and we have to consider it adequately. Here our own position (for example, in the society) has to be implicated correctly.

[930] L does not venture to treat zis creatures really bad, since ze binds zerself to zis word. So we should also disregard that, if we believe to have a higher position compared to somebody. Everyone achieves a higher position as time goes on solely because of zis age. If ze develops, then that's why. We make our approach easier for us, if we take up again and again the position of our counterpart.

[931] More advanced and professional techniques may be used willingly, if they do not disturb. However, caution should be exercised at targeted manipulation: A too transparent approach may be counterproductive. It pays for itself to make ourselves familiar with standards for typical courses of conversation. Nobody wants to be "processed" according to a standard, so we have to be creative.

[932] The less time we have, the more the conversation must be governed to obtain a good result. The individuality of our counterpart must always be taken into account. Insight to human nature and foreknowledge of the facts to be discussed can make much easier and faster. The preparation for a conversation can only turn out shortly, if we are professional. Important conversations are preceded by a prayer.

[933] Therein we ask L that our goal of the conversation, which we have thoroughly explained and justified, is reached, or that the conversation may finish well for all parties. We acknowledge that there have to be winners and losers and it rests on the wisdom and goodness of L how our conversation then finishes. Preparation and proper assessment of the situation and of the parties will help us here.

[934] After the conversation we reflect and evaluate it. We try to understand why it proceeded that way and what the consequences are thereof. Did we expect too much? Can we make something better in the future? Were there things that could not be avoided and that we must accept? We can bring forward our view of the matter to L and ask zer for the appropriate further steps.

[935] We can thoroughly involve the loved ones, whereat we maintain secrets. After we asked the advice of all persons to involve and rated it, we consider the further steps, allowed to hope for the support of L, whom we thank for everything positive and do not blame for the negative things. We trust in L and praise zer by following the word of L and passing it on and developing it further.

© 2006-2009 by Boris Haase


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