Religion of Love

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The Wrong Way

[515] People tend to think in extremes concerning L. But if they consider their world, which comes from L, they should notice that there are no real extremes in it, but that all is designed with a lot of measure and love. Hence they should conclude that L is not extreme: neither perfect nor simple. Instead, they say that L is inscrutable, rather than projecting their thoughts into zer.

[516] With pleasure, people take a line of the least resistance. In doing so they would have to realise that just for the sake of justice, big results usually require also much effort. Only the one comes to fulfilment who took care. The one to whom somewhat felt to undeservedly gets to feel this in the form of displeasure, if similar results in the future to fail to occur. It is elevating to be delighted at an own big achievement.

[517] L is most annoyed at the people who have received a lot of good, but do a lot of evil to others, only rendering homage to the principle wanting to hurt, namely in the cruellest form. But even weaker forms are difficult to approve, because most people have the ability to outgrow themselves positively. The simple reflection why they act, how they act, can have great effect.

[518] If still then the desire is added continuously to improve oneself, nothing gets in the way of a positive development actually. Even setbacks can be processed in an appropriate form and help on. Who does not want to develop, is always exposed to the problems at that ze should mature, be it in a reincarnation or in a subsequent world. This is the boomerang effect of L.

[837] L is in everything and for everybody the highest superlative. Therefore, we cannot expect that ze turns to us at all. But we can expect this from zis numerous representatives - but only after their possibilities. Who treats L's representatives badly, insults L. More general insults L who does in as many things as possible the opposite of that what the word of L annunciates. The punishment for this is high.

[157] Greed is always a decision for the evil: one misses the saturation point and continues to push it back. Greed exists in the material as well as in the mental field. So thirst for glory is a form of greed. L punishes greed with reduction. Greed is easier to cope with than addiction, as it represents always an overshoot. One should set oneself only the goals in life that the society acknowledges and even better supports.

[404] Envy lacks the inner wealth, which does not even allow the envy to develop. When one considers that every person has L as aim and achieves this aim, temporary differences in the properties play a tangential role. What one has not yet, one will receive or simply does not need. We should concentrate fully on the development of positive qualities and grant others their temporary more.

[838] Vanity is an emphasis on that what is not relevant to L, and therewith remoteness of L. It orbits the ego and neglects you and we. It blocks selflessness. Developed people are never vain: They know about their imperfectness. Vanity is worse than pride, which is justified for real achievements. Who in our world views zerself close to the void knows in what relation to L we are in actual fact.

[832] Journalism must be respectable and fulfil the described persons and processes. Straining after effect by overdrawn or even deliberately false representation to increase the attention or the incomes is to reject. Unfair questions or violation of the collusion violate the partner and cast a poor light on the interviewer. Also bad movies have value for the least.

[833] The best are films that have a lot to say to us and from that we can learn. Crime and violence should deter and not entertain us: We want to avoid the obnoxious because we want to develop towards L, otherwise we are simply unripe. The thrill has no real depth. Man can be internally so rich that ze must become necessarily tired of the light entertainment.

[829] While a certain curiosity is salubrious, their excessive form is to reject. We come to know what we need to know early enough and if not, we have no other choice than to reconcile ourselves to that what we know. It bears witness to greatness to reconcile oneself to one's fate: L lets us know why the needed help was refused to us. Sensationalism is a lack of inner wealth, which we can remedy well.

[898] Every altruism is a disguised egoism, since one can and should not deduct the ego of one's doings. And if we emphasise ever so much to want to act for others, we always benefit a lot from doing so. Since it is in the nature of things, we should not be unhappy about this or address approaches. True egoism can be recognised by its ruthlessness, even if it sometimes seems to be well camouflaged.

[1993] Who uses zis strength to appeal to the weaker person, after zis ideas, against the will of it, does not treat zer appropriately. Strength is given to one in order that others can benefit from it, otherwise it becomes weakness. Misused strength makes unhappy. Anyone who tries to misuse the strength of somebody else for zis purposes very deliberately, will ultimately fail if zis conscience calls or L compensates.

[1994] Principally, the best is to view in man as long, until something else proves to be. The love we feel for everyone and we give zer, decreases not until then if ze evidentially does not deserve it. Everyone deserves our love, no matter what ze does or how ze is. It may be differently strong and depend on zis behaviour. The indiscriminate love levels in an unnatural way.

[1995] Who defines zerself by that what ze has, goes crucially wrong. Each creature begins its life on equal terms, and thus has neither something over another one that also begins its life, nor less. Since life is a zero sum game, this ratio does not change either. If someone has come off better or worse for a certain time, this is compensated afterwards again.

[1996] Who only does the bare necessities, achieves little in zis life and will not become really happy. It is essential what is considered as bare necessities. Anyone who views the need properly has very much to do. Who is doing the right thing, there is little need. One can achieve much with little, if it is just the right thing. From this, it does not follow that it is always little that achieves much. Every victory wants to be gained. Chance loves also the loss.

[1997] Who does first what ze wants, always runs the risk to do the wrong thing first. Only if one views the others, and in particular L, one has the basis to decide right. If one could take the time to decide effectively and at pace, after the views of the relevant others are sufficiently incorporated, then the own will may have had its share. Every important decision requires scrutiny.

© 2006-2010 by Boris Haase

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