Religion of Love




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Beauty and genius

[1845] It is important that we take time for the beautiful things in life, if the necessary is done. If life consists only of the latter, some of the abilities are stunted, which L has given us with good reason, so that we can draw strength from them and be glad. It are these glimmers of light that give our life dignity and foreshadow, of what the divinity consists that is hidden behind L.

[1846] When our view narrows, we do not see what could enrich our lives, since not everything that beautifies life comes clearly to light, but only shows itself when we broaden our view. Beauty can make us forget that it is time for our basic needs, the mystical even over a longer period. The more we have both in our lives, the more we will win without a loss.

[1847] Beauty makes us see things from which L wants that they have relevance in our life. Beauty may be scarce, but the relativity of beauty guarantees its existence in a diverse world. It is a prerequisite for the arts, but also for science, since one can recognise the truth in beauty and in the ugliness the value. True genius cannot manage without beauty; both are part of the divinity of L.

[1848] Each entity in the world has proportion and be it through the relationship to other ones. For, the most radical abstraction removes the essential that is given by the many. The right proportion is a prerequisite for beauty, which is upvalued once more by the diversity. But beauty cannot be reduced to both, since the rare and the irrational numinous must be added to create a beautiful sentiment.

[1849] Anyone who tries to establish rules and principles of beauty, will reveal only a part of its mystery, since it requires greatness and thus ultimately L to create something extraordinary. The diversity of the possible is too overwhelming to create specifically what is beautiful. It requires the divine afflatus to be able to take a shortcut, and this will only be bestowed on somebody who has deserved it by the refinement of zerself.

[1850] Through diligence and zeal, we can try to compensate what is of genius not granted to us, but also the genius does not get around both. Why should fall in its lap, for what L has needed almost an eternity? The divine order ensures that everything is perfectly above-board. This means that every development takes its time and leads to the result in that way that we completely deserve.

[1121] Most presuppositions that represent a genius must be given to it: the least can be worked for, if, it should happen on a large scale. Although unusual associations of ideas help, no genius escapes to reflect extensively, to select the best reflections and to publish them compressedly. These should have predominantly far-reaching consequences.

[1122] True genius has L as benchmark: it recognises the inadequate of the most previous achievements and goes far beyond them. The limits will be set to it by the time in which it lives. It would like to exceed it, but it is not possible from L. Its subsequent life compensates the shortcomings of its life. The phrase "Once genius, always genius" does not apply. Every genius has reason to look forward to its subsequent life.

[1851] Beauty and genius are the top of a mountain that some of us scale, so that we can have both with us. But it is guarded by L and anyone who tries to remove it, can still take as many shovels with zer: ze will have to realise zis miserable failure. But anyone who tries to blast off the top will destroy it and give a reason L to keep beauty and genius, for an indeterminate time, away from us.

[1852] We have no other choice but to choose the proper means, since L wins every battle that ze wants to win. If L lets us win, then out of love for us. But we should not fight with L, but make the world as beautiful that L takes pleasure in it. This will succeed only by working together, without ignoring the effort of the individual. If we do not develop a sense of true beauty, we will not succeed.

[1853] If we do not want to orient ourselves by L zerself, we can focus on proven models and the masterpieces, without forgetting that they are just not L, but L comes in them to light. We can judge in them their closeness to L, if we pay attention to their quality and quantity. It is instructive to look at the lives of creative people, as we can read in them what they are worth for L.

[1854] However, we should be careful with our judgement. If we judge someone only after zis life in this world, we neglect zis past life and zis life in the subsequent world. Ultimately, only L can really judge a creature, but we can draw some reasonable conclusions, and should give good reason for them if we tell others of them. L and the divine order are benchmark of all being, this is word of L.

© 2006-2009 by Boris Haase


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