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Virtue Doctrine » Positive Virtue Doctrine » GHI » Hobby, Personal Luck and Fulfilment  (Previous | Next)



Hobby, Personal Luck and Fulfilment

[596] Who is free, engages mostly in a hobby. To this few objections are to be made, even if from the point of view of virtue doctrine some hobbies are to be favoured to others: especially those who serve the general public. But it is inappropriate to intrude ones hobby formally upon somebody, although whose interest in the hobby is owed rather the courtesy. We may win favour with somebody only carefully.

[597] It is impolite to brush somebody without deeper reason against the grain. We should always make sure to produce a pleasant atmosphere, if we are not forced to bring near unpleasant truths to someone. We get, as time goes by, the experience to realise if someone feels uneasy in zis skin, and can react accordingly by changing for example the subject.

[598] There are many possibilities to find a suitable subject and be it that one asks for interests. Here again it can be important to have enough all-round education in order to be able to take part. But it is also no disgrace to let oneself present the special attractions of an interest or a hobby. Encouraging words can accelerate the oral fluency, so that no unpleasant speech breaks come up.

[599] Animadversion on a hobby is often understandably not well received. One should carefully consider when and how one makes which reservations. It must not always be deeper reasons why someone has certain interests. Who is not well developed, for example, may just want to have fun. It takes as a rule its time until is evident that fun does not represent the deep fulfilment, which one might wish.

[600] Certain hobbies may not provide more than fun, but as long as somebody is satisfied with zis hobby, it will be hard for one to convince zer of a reorientation. If somebody has presented zerself sufficiently, it is not inadequate when one presents ones own interests and points out how fulfilled one is thereby without giving a too broad hint.

[601] It is something else if somebody dissatisfied engages in a hobby or even a bold debauchment. Then, it is almost our duty to point out alternatives provided that such can be realised. To do justice to the other, we need to engage ourselves in zer. It puts a wrong complexion on us, if we offer hastily solutions, which will soon prove to be barrel bursts or worse.

[602] It is not clumsy to involve the closer environment of the person concerned, if there is such. But acting behind the back of the person concerned is not to arise from that also. One can always announce ones proceeding and wait for the reaction. Engaging (professional) help may be indicated too if the own knowledge is not enough. With the right intentions and ability nothing should go wrong.

[603] One should not forget to sound out what is out of the question. That includes of what one can not convince. One can be ever so right: If somebody is not sufficiently developed, ze cannot be won over to certain facts or goals. Here one can only play for time and, if necessary, wear the stone by constant dripping. It is sometimes frustrating to stand in front of a wall, which could not be overcome.

[604] But there are also positive examples where the right way was found, and this should spur us never to give up. It can only repeatedly be emphasised how important it is to expand one's horizons. If one can offer luck and fulfilment as an option, one mostly has won. One can quote also the highest authority of L, in order to underscore ones advice. L wants that anyone who serves zer finds luck and fulfilment.

[605] There is in the long term always a way out, even out of the hopeless situation. L vouches for this. Ze knows what we need. If ze is does not show zerself it is because we live in an initial and probation world and do not intensely seek zer. Once the latter is the case, ze or the divine instance opens to us. We should not and need not to lose hope. Salvation and ransom are two things that are due to us from L.

[639] We can bring up everything before L in an appropriate form. The infinite L is glad when we develop not only broadness (of knowledge), but also greatness. Material unpretentiousness and lowliness increase our piety. We should only possess what we need to take on our tasks before L. Much can be easily given away and sold, and the rest belongs in the trash.

[640] Despite unpretentiousness and retentiveness, it is not conducive to life if we treat ourselves in nothing or are mean. We have our wants. If we do not supply them the whole suffers: the others or we ourselves. We can achieve no more before L what ze likes to see. Man is not born to suffering, but to fulfilment. If ze is still suffering, this belongs to L's plan.

[641] In addition to the fulfilment the suffering serves the knowledge: Who has never suffered, has never really lived, who suffered only, has time without suffering ahead of zerself, who caused suffering, has to expect suffering, who reduces suffering, receives the reward of L. The extent decides on the consequences. This is true for many things and is worth of own thoughts. There is nothing that escapes L. This is true for all times and all worlds.

[834] We need relaxation and hence even light food and amusement, but this should not be permanent. Only the continuous expansion provides true satisfaction. Although we forget a lot: we seldom forget the most important, but have it at least handy. It is pleasant to be able to look back on a fulfilled life. Without dedication and industriousness it cannot succeed. Anyone who does not ripen has never really lived.

[835] Who cannot ripe, is ill or disabled. Then the maturation process happens or happened at a different time. Instead, the suffering of the affected should be mitigated by positive experiences, if this is possible. To enhance the suffering of others deliberately leads to bad karma, if it does not happen for a wellfounded therapeutic reason (targeted temporary increase in the degree of suffering).

[836] Several times in our lives we must be shown both our limits and our perspectives: directly or indirectly. We should think about this, independently: what does L want from me, what do I want to achieve, what do I need for that, what do I have already and what can be implemented? These five questions and their answers should guide us. The prayer and conversations with others can show us the way.

© 2006-2009 by Boris Haase


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