Religion of Love




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Question 1

[1460] Question 1: "In which relation is our world and reality to that different one other religions know to report on? Is that what we can recognise and describe the aspect, accessible to us, of an all-engrossing reality, or do this our world and that other world involve two basically fields of being, separated from each other?"

[1461] Answer: While the world is the entirety of the accessible references, or more generally of the (transitive) possible ones from a point of reference, including the related substances, reality denotes the part of the world to that undoubted being is attributed and that is thus different from the possible, should be, probable, etc. [1462] The religion knows to report to a large extent of the latter, due to its fundamental importance, so that we can speak, because of the subjectivity of the individual, in the favourable case, of an overlapping relation. This is all the larger, the more importance the religious content has for us. [1463] In the unrecognised experiencing and guessing, it is more accessible to us than we can recognise and describe, even if it has rather minor importance, so that religiously the all-engrossing world is considered, whose finite part is accessible to us, and whose infinite part was revealed to us by L, specifying zis size and age. [1464] So there is the on principle separation through complexity, which is encountered in the religion of love by focusing on the answers to the most important issues valid for this world, since these have definitely priority. As important extension the question is to be answered, how one is to deal with an only partial overlapping of our world with the religion of love. [1465] To take note of the central contents of the religion of love one puts into the position to lead a fulfilled and exhilarating life across all subsequent worlds and to see the worlds so as they are thought by their creator. This is in the sense of L and leads as the final goal to the equivalent or complete unification with zer. [1466] The more complete and comprehensive one deals with - even with the less central statements - the contents of the religion of love and draws the right, also formulated, consequences from it, the earlier one will reach zis goal. L undertakes for that in the divine order, the individual circumstances for the time being may be still so unfavourable. Each world is equitable from L and it is within the power of every creature to find through the service for L what it deserves according to his karma. [1467] To each creature its individuality and its idiosyncrasy are allowed. No way is definitely chalked out by L. Freedom, cognition and possibilities grow with every subsequent world. Who gets already involved in this world with the word of L valid there can only win. This means that ideally zis world and the world of the religion of love merge. Everybody is asked to contribute to the further development of the religion of love to make the world even better in the sense of L. [1468] But one might also come to the conclusion that one wants to go a completely different way than the one chalked out by the religion of love. This is conceded to everybody, even if strong reasons are to the contrary. The ways (to L) are manifold and also should be. If one deviates from the ideal line, one, however, must bear the associated consequences, which are even more far-reaching, the more one deviates. L does justice to every course and demands neither extreme nor ideal, since ze is not perfect zerself and does not want to be perfect. [1469] Everybody must find its course by zerself, where L always helps zer appropriately, if the commandment of the religion of love is observed: Be there for L like ze is there for you. This represents a gift, which one has not to accept. After intense dealing with the divine order one may, however, recognise that it is anything but worth to oppose L, but that the opposite is true. Proof for the time being I am. [1470] Science may help to verify or disprove the cognitions of the word of L. The religion of love will integrate the cognitions of science that are sufficiently assured, since it is not dogmatic, because every datum is tied to its presuppositions, whose existence is not uncountermandable. In other words, everything is questionable. [1471] Nobody takes zis free decisions off anybody's shoulders. Therefore, the world is always that for that one has freely decided, and this is entirely in the sense of L. L does justice to us also in the deterministic circle. The decisions that ze comes to for us are subject to zis acentrical justice. At the end is always the just compensation by L. [1472] Ze can justify everything, so that no crucial question remains open about any world. If we are first united with zer, the complete existing knowledge about all the worlds is available to us. So we can get to know everything early enough. If we make L accessible to us- e.g. in prayer -, we can get to know everything worth knowing of this world.

© 2009 by Boris Haase


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