Religion of Love

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[1199] Nobody succeeds in developing pleasing in the sight of L if nobody sets an example of it. This setting presupposes to challenge the existing world radically and to follow the way shown by the religion of love through L. The dogmas, established before and parallel to it, are far too weak, that their compliance could bring about something appreciable. The conceitedness and the evil in the world did not allow something better so far.

[1200] The immediate action must be to part with everything that one does not need any longer. Then one has the substance to gain what furthers the world before L. Everybody who can think has the force to go this radical, but fulfilling way. Nobody can prevent this since L grants it. If one's religion up to now dissatisfies, then one should part with it. Everybody can look into zerself and recognise true value.

[1201] Zis starting position allowed it everybody at any time to take for zerself the best way. Only one's own karma can prevent it. Even if one aims little for L, one receives much back. Why one wants to brace oneself against the divine order? The whole bliss lies in it. No cognition is concealed from one if the time has come for it. Any cognition of the divine order abrogates all the opposite ones.

[1202] Success presupposes positive radicalism, not half-heartedness. We need further on the exact comprehensive thinking that does not shy away from any truth. Salvation lies not in the substitute, but in the thing itself. All excuses lead back again and again to the core of the problem: Even the repression fails for every substantial problem. If we want to tackle something successfully, we are first on our own.

[1203] When we have come to terms with ourselves, we fulfil the presupposition that L listens to us. This effort we need to take on and it is all the greater, the less the rest of the world helps us. That is why an evil action is always doubly wicked: before others and before oneself. Accordingly twice as good is a good action. An action with an even more widespread impact is even more increased. Small may have the greatest consequences.

[1204] But do not deceive yourself: the divine order specifies exactly who is able to what. Anyone who believes to be able to unhinge the world will be put right. We can indeed rely on the fact that the worst will not happen, but also below it there is bad enough. L is quite clearly not satisfied with the state of our world, since ze can easily compare it with the five other ones.

[1205] It cannot be said often enough: Anyone who believes to be able to damnify the world through zis behaviour, especially damnifies zerself. For the compensation of L considers every cause in the world and finds every initiator. Serious mistakes do not happen to one, to that one could not answer. That one makes a mistake one has always to attribute to oneself. Why should it exist otherwise?

[997] The world has to develop as it pleases L, since otherwise the creatures would have to suffer unnecessarily in it. Therefore it is so important that the word of L is known: It reveals how L imagines the world. The most important part of the word of L is the divine order, but also the other parts are important. Anyone who does not acknowledge that L is in the vanguard of it, does not see the world as it is: Ze puts zerself above L.

[998] L shows bounds to everyone who puts zerself above L. That is nothing for L. But the concern of L is not to do so, but rather that the creatures find spontaneously to zer. Therefore, the word of L does not fall from heaven in a form valid for all times, but is to work out by the creatures. Not a word of L loses its validity, but is extended and completed by the respective up-to-date successor version.

[1014] The more we develop, the more liberties we admittedly can enjoy, but as much more also the responsibility grows. The happy-go-lucky time in that we are confronted only with few things makes way for a more demanding one. All life is uncomfortable - in every world and for every being. Who believes that ze can scrimshank errs. But there are time and again beautiful moments that will compensate for any trouble.

[1015] Those crossers are most uncomfortable for L that achieve a minimum and receive a maximum for it. They are elusive since they are slippery like a fish. They use every arising opportunity to give themselves an edge without making right progress. They shun no punishment since they know whose limitation. Every means suit them to score off others. L attaches little value to them.

[662] We can neither constrain nor demand the presence of the divine in our world. L is autonomous in zis decisions and can be found where ze is mostly needed. L reigns now and again past the divine instances. This is at zis leisure and not to criticise. When ze withholds cognitions to us, then ze has good reasons for this. It can be said less about the development of other worlds.

[663] Everyone has sometime to ask zerself whether ze is prepared to leave the well-loved (except L). If the closest relatives, friends and acquaintances develop less rapidly, one is faced the problem that the paths might go different ways. Thus one may choose other worlds as they do. An ongoing communication may be difficult or impossible. The death of others prepares one for such partings.

[664] On the other hand, L compensates differences. It is questionable whether someone makes such progress that ze cannot be expected to be together with zis equals any longer. More probable is that zis capabilities are limited that made it possible to achieve great progress. Did ze yet give much, ze can expect a lot.

[665] It is, however, not righteous to level all differences: Who worked hard for something, should not be deprived of it and fall into unfavourable conditions. Thus, for some the paths will go different ways, but why should not there be a reunion? An unequal relationship is also possible: L leads the way persistently. But everything has its limits: the infinity is a limit, too.

[666] The further we develop, the less chances the evil has in a world of maintenance and (positive) development towards L. Who wants to find fulfilment gets along without the evil. One knows it, but it is unimportant. Aliens therefore need not necessarily be evil and need not to have only the conquest of the world in mind. Sufficient development presupposed, our world is still very uninteresting respectively special.

[1373] Also in religion there must be a permanent development process that considers the latest cognitions. We do ourselves no service if we persist in the state two thousand years ago, since the problems confronting us today are usually quite different and require different solutions than formerly. Trials to read in the past what applies today and tomorrow must inevitably fail, unfortunately.

[1927] In our utterances we should concentrate on the essentials as possible, without neglecting the necessary. Excessive presentations quickly lose in value. The (exponential) increase of knowledge does not permit us to follow them, if we are not specialist in that field. The science of the future will need to express itself masterfully and compactly to represent an accessible value.

[1928] Good results require the right intention, since false ones block the right view. Who affiliates zerself to the intentions of L is on the safe side. Too long representations entitle to call the mature stage of development of the originator into question and to be rejected. It are not the differentiated representations that are crucial to our lives, but the structural knowledge is sufficient that can generate them.

[1929] To think something properly through requires relative completeness. It can only be achieved through proper involvement of L, since otherwise our horizon is too small. L can get along well without us. If we allow us the freedom to want to get along without zer, we will achieve much less than with zer. This is proved through me, if one compares the results, worked out by me in the relationship with L, with other ones of my time.

[1930] Different stages of development are always justified, if there should be development at all. Although particularly the low stages of development experience their justification, nevertheless every living entity has to develop over time, according to the divine order. Each stage of development, and thus each creature, has to pay its price. This is just, since it was not different with L zerself.

[1931] The relatively long development time of our world until today was necessary, since otherwise it would have developed too rapidly towards L. Therewith, L would have only seen zerself again in a short time, and to go without intended indeterminacy of zis creation. But one must not view our world as a mere object of study and experimentation field of L, since L carries as highest being also highest responsibility for all creatures.

[1932] Every creature obtains the proof for this in the relationship with L. It may be easy for us to design better worlds, in our sense, but these would mostly contain a sufficiently developed human being, and thereby forego billions of years of development. The development towards L can, as of now, happen relatively quickly, since the creatures of our world are provided with all the necessary conditions.

[1933] If the creatures are able to determine precisely the lifeform that they want to create, so they should develop a best possible standard for this and agree on it by a qualified vote among them. From this standard, one may only differ by reversible changes. This must not influence the decisions of the emerging lifeform, since every lifeform has to experience the same justice.

[1934] Where the standard provides different characteristics or options (e.g. through the future environment of the lifeform), these must be equivalent and may not entail disadvantages. The decisions of the future lifeform and the knowledge to be built up must not be anticipated. The immediate environment of the lifeform has to comply with statutory provisions.

[1935] The lifeform is to support in its development as well as possible. Its lack of experience is to consider in accordance with its volitions. The importance of L and the value of the religion of love are to convey as early as possible and comprehensively enough. It is appropriately to deal with the different possibilities and abilities of the generations. Tensions are to reduce by furthering of integration.

[1936] Through flat hierarchies, increased networking and the general development, it is prevented that it comes to too large differences of the lifeforms. The importance of the social and interaction will foreground the common achievement and help to reduce differences. Although the lifeforms have at the beginning scarcely differences, they can become in the course of their lifetimes highly individual.

© 2006-2010 by Boris Haase

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