Religion of Love

Virtue Doctrine » Negative Virtue Doctrine » EF » Extremes  (Previous | Next)


[586] People deserve great respect that lost in delusion the ability to distinguish between right and wrong. If one can trust nobody anymore - not even oneself -, one passes through the most difficult experiences. One loses identity: that what was self-evident is doubted. In delusion the current becomes true whether it is plausible to others or not.

[587] One has the worst diseases, the most displeasing certainties, but also the rarest and highest gifts. One is chosen of L or totally unworthy, depending on whether the delusion is positive or negative. One can be persecuted by all and nowhere be sure, need neither food nor sleep. One passes through the most extreme experiences that man can imagine, depending on the peculiarity of delusion.

[588] If the actual delusion is over, one starts from scratch again: One gets to know the value of the basic needs and can do only the bare necessities. A sharply-worded depression finishes one off. Not to forget are the sick and poor, which have to get along without medical assistance and drugs, which have to dye without having lived. They have experienced what is the worst next to torture.

[589] One cannot generally advise against having extreme experiences. Under controlled conditions they can be very instructive. But there are more important things than extreme experiences: the abolition of extremes, which prevail in our world, where innocent people live in great need and the guilty people live on best streets. Only when this is done, we may approach again the things that do only serve our own interests.

[1957] Who shapes zis life, should always keep an eye on what is still normal. The further one diverges from normality, the more difficult life becomes. Although exactly this may also be a challenge, from which springs much good, but it is laborious to keep an extreme in the long run or to realise still further increases. The repeated peak has valleys between, and leads quickly into the habituation.

[1958] The greater the effort for experiences becomes, the more they must pay off to justify it. Who is spoiled by success, has trouble if it is absent. There is nobody who can be successful in the long run, at least not in the same field. Who does not move on timely to pastures new, will wane in zis performance. It needs to be already a genius in order to incessantly develop the new that leads to great success.

[1959] Who addicts zerself demandingly to pure pleasure and the most eccentric pleasures, will recognise in the long run that they cannot be turned into the central purpose in life, as they lack the depth that constitutes true value. If they are faced with no effort, the balance of positive and negative forces is disturbed. One is thrown back at on zis ego and becomes discontent, if not even ill.

[1960] Various problems appear that restrain oneself from doing that what one wants to and should do actually. Excesses ultimately destroy oneself. They contribute to harm others by denying them the urgently needed help. Life strikes back with the force that corresponds the squandering. The only way out is to redirect zis forces into rewarding goals, and hence one comes to L.

[1961] It is important that we solve our own problems thoroughly, so that we can then turn to other ones. The solving is the guarantor of our health. It makes us slim and powerful. Being thick is primarily a psychic problem where much unimportant enters and little important leaves the body. If just as much goes into it as leaves it, so we live according to our destiny highly healthy.

[1962] Unbridled hunger has only who is immoderate or the victim of the immoderateness of others. Victimhood is a direct consequence of one's karma. If the creatures behave properly, it needs not to give large victims. Victims are the benchmark for wrong behaviour. They must be distinguished from self-sacrifice, which may very well stand for proper behaviour. One can become guilty for victims directly and indirectly. L knows exactly every nuance.

[1963] Criminals are not only the offenders, but also the victims of society, which in turn is offender and victim at once. Withdrawal of love leads to perpetration, this does so to victims. Who is full of love will become neither offender nor victim. Who exposes zerself must expect resistance, up to death. Who wants to do the highest service needs efface zerself. Every creature represents L in its way. This is the way it exactly must be seen.

[1964] The discussion with L cannot be excelled by any creature. Therefore it is just and equitable if the enunciator does not deliver himself to the public. Would he do it, he would be severely restricted in his annunciation, since it would specify the issues and its interests would be put above those of L. It is within the discretion of the public to propose issues to be treated. These are taken into account wherever possible.

[1965] It is important that we become at certain intervals aware of ourselves. To this end, we should critically view ourselves in the most important respects, and analyse ourselves sufficiently precisely. Who does not know zerself well, misses a crucial basis for zis judging and acting. One must be able to rely on zerself in every situation. This requires sufficient knowledge about zis capabilities.

[1966] One should know what incites oneself in order to effectively correct a wrong reason of incitement. One should know zis individual performance limits to avoid excessive demands. One should assess zis potential in the fields that are in one's line and bring joy. One should know the fields on which one still has to develop, and what there is still to be implemented in detail in what time frame.

© 2006-2010 by Boris Haase

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