Religion of Love

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Question 5

[1503] Question 5: "Is there a mystical experience of the 'other reality'? What about the meditative experience? Can the enwrapping of man in zis own self unearth more than the psychological facts determining zis essence and character?"

[1504] Answer: Mysticism is the entirety of the reflections of the extraordinary religious states of experience of ultimate significance (in the singular erseus, spoken like Perseus) of a living entity and its environment. L can be experienced in this way. This experience, however, is of subordinated importance within the religion of love, since differentiated content, as it is achieved by thought, is just not experienced. [1505] Significance does precisely not mean import, but decreases the latter. Since meditation aspires to the emptiness of the mind, but L is predominantly mind, it has in the religion of love also subordinated importance. The most important and at the longest exercised form of religious experience is the prayer, the conversation with L for the purpose of personal development towards L. Psychological facts represent a small fraction of the possible cognition. [1506] The self is the part of a living entity that constitutes this in the core, to wit essentially. Since the essential is small, man draws the vastly predominant part of zis knowledge from the world. Although the own self is still larger than psychological facts of man determining zis nature and character, but for the intrinsic cognition both suit little. The relationship with L, lived appropriately, provides the most and highest cognitions. [1507] The question is extended by the posing of the question how they are achieved. One must deserve them and prove one is worthy of them, since they else arrive only extremely rarely. They give immense power, high authority and deep fulfilment and change therewith their owner fundamentally. Only those who work hard (refine themselves) and get rid of all ballast enjoy them. [1508] One has fundamentally everything to be considered to call into question, comprehensively, effectively and efficiently to give thought to it and to bring or let to bring it then in a form meeting all requirements, time allowing. The approach orients itself mostly by the prioritised goals. The demanded standards are high, but humane. One knows what one how in which time will be able to achieve or will want to, and what significance the results (will) have for whom. [1509] One knows zis role model function and lives as (the word of) L commands it. One uses zis privileges appropriately and considers carefully how one deals so with whom that one gets on well with each other. Ultimately, it is the pertinaciousness with that one pursues zis goals, which leads to success and thus to the aimed-at cognitions, since L, of course, bestows the access to them on everybody who endeavours sufficiently. Without the grace of L, the highest cognitions will yet not be achieved, as favourable the karma may be.

© 2009 by Boris Haase

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