Religion of Love

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Question 9

[1531] Question 9: "Is there an immortality of the human person, or consists the immortality of man only in a further existing of zis constituent elements and processes? Can there be something said about the question whether the individual human being existed as individuality even before zis birth in any form and how one has to imagine zis continued existence after death?"

[1532] Answer: The question is extended by the posing of the question how the existence after death and this itself is to reason from the "other reality". L is the most developed being and zis highest virtue is justice, which is defined as doing right in every respect. In all the worlds things take place justly from L and that means that L does not deprive us of anything that ze possesses zerself. [1533] L has an infinite potential, from which ze chooses and creates the worlds after zis ideas. While the infinite potential has always existed, L emerged only with time. First, some structures were formed from the infinite potential, some also passed again. L was mercilessly exposed to all this, before ze built a centre, to which ze related everything existing. [1534] Then ze began to choose and to develop a perception for the substances by comparing, which completed the pure Sein. In contrast to us, L knows how everything is that exists. Since ze appreciates all life and knows how beautiful it is, if one lives it appropriately, ze grants any entity not only the eternal life but also the equivalent or complete unification with zer in due course. As long as man is not yet able to impede zis death, ze must die. [1535] Since L is not the minder of the world, things happen because of the liberties conceded by zer, for which not ze, but the creatures living in it have to answer. Therefore, zis compensating and acentrical justice prevails in accordance with the divine order. This orients itself by the previously lived life of a living entity and here especially by zis karma, if it is able to cumulate such. [1536] As an equivalent compensation for zis death, L offers every person died lives in subsequent worlds according to zis karma. From these proposals, equitable in all respects, ze may freely choose. A division of zis awareness, remaining linked, after different complexities, and thus the transition into different subsequent worlds as different existences is possible. Life is, in the ideal case, a process of continuous development towards L. [1537] Therefore, the subsequent worlds become usually more and more complex until the L-world is reached. From the complexity and state of our world, we deduce that it is an initial and probation world. The latter is a consequence of the desolate situation in many parts of the world, which results from the amiss judging and acting versus L. Considering the age of L, our world emerged relatively late. [1538] It cannot be much simpler able to give L and the creatures still pleasure. Everyone can live in our world, appropriate behaviour assumed, so long that ze has experienced everything in it to enter through zis death usefully into one or more subsequent worlds that are as varied as L likes it. If ze does not behave right or wishes so explicitly, it is possible that L or the divine instance responsible for zer offer zer to begin a new life in our world under their conditions. [1539] These include that ze, to have no advantage before the other humans, may access zis knowledge attained only again, if L or the responsible divine instance allow this. Everybody can in all more complex subsequent worlds view zis past life or lives in sufficient detailedness again and again, since a corresponding recording will be made available for zer. Ze may (let) present this in whole or in parts to others, if nothing jeopardises it. [1540] There are entire chains of entities from which a person may have emerged, from inanimate over animate up to L who lets become a part of zerself man. Every entity of the universe unites ultimately equivalently or completely with L sometime, since ze is the ultimate goal of all development. [1541] A creature changes each time into the next world level, where the transition from finite to infinite is a very far-reaching one, if L or the responsible divine instance and it are convinced that it has achieved everything essential in the previous world levels and its change is the best for all concerned parties. [1542] Death, in the natural form known to us, is to reason on the one hand from the exhaustedness of the body, but in a much greater extent from the, behaving right, difference of development between th newborn life and the advanced age. We must leave this world in order to give place to the new. It would not be good for our environment and us, if this would take place at the crest of our performance ability. Therefore, this decreases continuously to the end of our life. [1543] So our environment and we can mutually take worthy leave of each other and cope with the leave from zis necessity. The more appropriately we behave, the better our life will end and we will die an all the more pleasant death in compliance with L. The date, on which the aging and the natural death are avoidable, will coincide with that, at which the eternal life in our world will be useful and beautiful.

© 2009 by Boris Haase

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