Religion of Love




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Relationship with L

[1129] In our initial and probation world, L limits the contact with everybody of us to the indispensable, since ze wants to see what we do for zer. For this purpose we are provided with all necessary capabilities. We get the furtherance that we need to be able to serve L. The enjoyment of life consists less in otiosity than in the retrospect on the achievements we have made on which field and for whomever.

[1141] We have all the conditions to master our lives (according to our karma), since L has no reason to withhold something from us what is due to us. If we find someone, who is short of something, which we believe that it is due to zer, so we should strive that ze receives it, since our decision has priority. We can get different opinions of whomsoever: We are the ones who ultimately decide.

[1142] L wants this that way: Would ze want it differently, ze would have to (let it) annunciate it differently. To improve zis relationship (with L) one should again and again try to get the bottom of it: Does it bring both sides that what they expect? Do both sides feel good? What should be corrected by whom? An enhanced navel-gazing is for a good relationship too little. Only the orientation towards the other makes it successful.

[1765] It is crucial that the relationship with L is geared each time to the other one, since altruism is stronger than selfishness. Who only considers for zerself or with another creature cannot benefit from the prudent superiority of L. It is just that one does not come so fast so far, since one has not yet taken on a crucial step of development. The goal is L and not the extended navel-gazing.

[1766] It is different whether one only strives to expand the existing knowledge, or whether one wants to render L a decisive service. The latter demands the whole personality and selflessness; the former can be achieved through appropriate tools. Any characteristic and ability required for this can be acquired and appropriately deepened, within the limits of the acquired karma and the relationship with L.

[1767] L is the most attentive and most understanding critic. While the fellow creaturely dialogue partner can pull oneself downward due to zis deficits L always pulls oneself upward. On needs yet to accept that the divine compensation brings with it that things can happen that dissatisfy one. They are, however, fully justified, since the preponderance of the good in L provides always a positive surplus.

[1768] Although maximum outputs require corresponding presuppositions, this does yet not mean that one has to pinch and scrape for them. Appropriate is just appropriate (e.g. on the intercreaturely level), but nowhere near pleasing in the sight of God. So it may well happen that a maximum output may arrive due to the relevance for the creatures, although it was not even fully understood.

[1769] Normally, one develops in steps that are built upon each other and are mutually steeped. At the lowest level laid down the foundations. Given the extent of the world knowledge and the creaturely limitations (and may it be only of the interest) no step is fully utilised. Even L does not know the most in the infinite L-world, so we need not at all to be ashamed of our nescience.

[1770] The initiative in the relationship with L proceeds predominantly from the creature. Only when higher interests are affected, L reserves for zerself to take it over. The relationship with L should orient itself by the aim of life, but it may well been altered by the initiative. It is not straight-line, but adapts itself to the different requirements of the (world-) events. Its intensity and depth orients itself by the effort of oneself.

[1771] The more relevant the results become, the more important becomes the effectiveness and efficiency of the proceeding. Time then simply no longer allows going a long way round. For this purpose, one must know what is really important. One acquires this knowledge, except in the word of L, in the relationship with L. The larger the coherences become, the more the personal interests recede or they merge widely with those of L.

[1772] Ecstasy and outstanding physical and emotional experiences recede behind the mental ones. One laughs and cries with L, but most important are the great successes achieved for L in the world. These arise better, if one has opened up completely for L and this means that one is widely void to be able to receive unprejudicedly. One becomes void only by dropping all the ballast and that means refining oneself.

[1773] To this end, one moves the acquired knowledge to the external or into the subconscious, from which it can be generated again when required. It is refining oneself that frees one of the unwanted Einon and enables a brief sleep. Pure reason cannot bring about this, but only the interaction of all the characteristics and abilities. This is the reason why religion has something essential over science in parts.

[1774] In the relationship with L, one learns to deal with underdetermined situations and to develop abilities that go beyond the scientific tools and thinking. While science insists on the proven and established religion is often satisfied with the probable and inexact if it serves higher goals. But this statement can be remedied by moving towards each other.

[1884] Development is not limited circling of the egocentric around zis self, but removing of the own deficits by growing towards L serving others. The world as an open system is the basis for the processing of the impressions and the starting point for the relationship with L. In this L is irreplaceable since ze is far above that what is else accessible in the world. The essence of the relationship with L is not of this world.

[1885] The relationship with L is based on most widely independence of the creature, since this gives both sides more fulfilment. It is individually customised to the creature and furthers it, if it is lived properly, optimally. It is then intense and demands, it is productive and efficient. Many creatures benefit (in-) directly from it. It reflects the maturity of the parties and in the broader sense the (entire) state of the world.

[1886] It is a high art of L to provide every creature with that what is right, since each wants to have something special, what only it has. L cannot as most developed being be indifferent to any world. The creatures have a right to love and to worship zer and to receive an appropriate response thereto. The existence of L includes zis participation in the worlds, although many like to deny it.

[1887] When the creatures turn in numbers away from L, this makes L sad, since they then do not view zer right and punish themselves. Every creature is also L and possesses of zis infinite greatness. No creature can replace L and vice versa. In the relationship with L, we gain deep insight into things in our world and so fulfilment. The divine order becomes transparent and we recognise L in zis whole wonderful manner.

[1901] The relationship with L and its results cannot point too far beyond the creature, since it has its reason that it was created with certain limits. If L would have wished that there can be a very fast rising to zer, ze would have created the creatures, their life course and the divine order differently. Each creature can experience exactly what is appropriate from L for L, its world and it.

[1902] Who sets expectations to the relationship with L beyond zis possibilities will become disappointed. Divine knowledge gives very much power. One must deserve it to be able to exercise it. The misuse of a relationship with L is excluded by L. Thus, one should not attempt to exceed the limits set, since the possibilities for sanctions of L are limitless. Even a attempted fraud is quickly detected.

[1903] On the other hand, the inclinations to do the like decreases quickly with increasing maturity in the relationship with L. The more intense and productive the relationship with L is, the stronger the requirements of L rise. Who does not satisfy the highest requirements also cannot reach the highest level in a world. L is no ogress, but the tests are really heavy. Any significant error is discovered and is to handle.

[1904] Every creature may decide freely how it wants to organise the relationship with L. It has to take into account, however, that L has an own personality and it therefore comes necessarily to differences. An absolute consonance or a merging with each other is not possible. Every creature is to consider how it deals with the differences and which expectations it attaches to an relationship with L, since a realistic basis emerges quickly this way.

[1905] L is not always the stronger person, since one-sidedness has a negative effect. Who is totally submissive to zer, becomes the puppet of L. It is to pay heed to the appropriate interplay of dominance. In all, one must never forget that L is L. L is more conforms to the wishes of the creature than this would have to happen the other way round. But L can, depending on the situation, dominate so uniquely that its quick end is strongly longed for.

[1906] L sees everything, if ze wants, but ze also overlooks much. The liberties that ze allows comply with the level of development and the relevance of the creature for zer. The relationship with L is based on love, not on duty. There is no obstacle to love L that is not rooted in the creature itself. Who sees L, the world and zerself properly, always comes to the conclusion that one L simply must love L and will do this permanently.

[1907] The strongest obstacle to believe in L is the expectation that L is stronger present in the world and demonstrates undeniably zis divinity. This would be nothing for L, but it is not in zis interest, since this is neither necessary, nor does justice to zer. Ze is available for every creature that opens up to zer, in each case with maximum extent. Each step towards L makes another part of the divinity accessible to it.

[1908] Would the divinity experienceable in our world manifest for us without advance, nothing would remain to be discovered by us anymore. Every mature relationship with L can report its experience of the divinity to the others. Its true testimonies elucidate it in our language. Our finiteness prevents that L can show zerself in zis whole greatness. Thus, only the best of us can succeed to present L appropriately and comprehensively.

[1909] For all those that have a very good relationship with L no doubts of L are left and zis greatness is sufficiently tangible, since very many events clearly prove it. Even if the relationship with L is at the beginning only loose and undeveloped, first successes become quickly apparent. One begins to see L, the world and oneself properly and thus creates this way the fundament to get clear of the greatest obstacles that impede one's life.

[1910] The decision for or against L is always easy. Their consequences are always unique. The decision for L leads to the right way, against to the wrong one. Although it is so easy, far too many creatures take it wrong because they overestimate themselves or take the (putatively) easy way out. Wherever the karma from L allows it, one comes inescapably to an idea of the divine and thus of L.

© 2006-2010 by Boris Haase


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