I believe that our souls do not reincarnate, only attitudes towards thoughts do. It is these that are trialed by karma. It is also these that are important for us in that they lead us to judge other beings in different ways. But, each persons soul is important for him, her or it, in that it reveals what that individual being's present life is about, and thus also what it's worth.
The soul is punishable for each and every quite evil aspiration. This is not really about the surface of evil aspirations. But it is about faking that one is moral or pretending evil is necessary for the good for all and everybody - or for otherwise humiliating the thought of God as good and just in the eternal sense.
One or two simple such offense/-s against morality leads to a preliminary purgatory, which one can escape from even before death. With each such offense, the soul is reduced, so that there is a significantly lower chance for heaven and higher risk for hell. After around thirteen or so offenses leads to no chance for heaven. More than sixteen offenses all in all is always enough for immediate and certain hell.
Saturday, August 31, 2019
Monday, June 10, 2019
Parallel Worlds
In our world it's adequate to challenge norms and so in one's surroundings, by suggesting an inadequacy by seeing to it that there is a different type of life at hand for judgements against or for those norms. Such different types of life exist n parallel universes. Some of those we use more or less often for challenging the adequacy of those norms, persons or notions that we face.
I feel like describing (at least) one often used such parallel world. The one I prefer most to say something about is much about being very sinister about how to treat those who can't make visible a potential for obscurity or anonymity. For just about everyone's mind, it now and then happens that it reaches that parallel world. Each such individual being is then thereby able to ridicule some (otherwise) at least seemingly good enough not to be bullied.
Another parallel world that is often used, here on earth, can inspire appreciation of frivolity among those cunning of disdainful attitude. By this, one can have those who are losers be regarded as uninteresting. Many class systems in our world is based upon this parallel world's vanity of appreciation of those who can view themselves as better than others. ...
Together, those two parallel universes creates much misery and hardship. Together with those intuitions from such worlds, though, we can have it that one should care to know that things aren't always as good as they might seem. That is, injustices can be shown by those who realize what they are about, and perhaps feel threatened by them. They can be shown to be unjust without very much of the interference of those who mind due to those worlds' attempts to stop good from managing to resurrect itself.
I feel like describing (at least) one often used such parallel world. The one I prefer most to say something about is much about being very sinister about how to treat those who can't make visible a potential for obscurity or anonymity. For just about everyone's mind, it now and then happens that it reaches that parallel world. Each such individual being is then thereby able to ridicule some (otherwise) at least seemingly good enough not to be bullied.
Another parallel world that is often used, here on earth, can inspire appreciation of frivolity among those cunning of disdainful attitude. By this, one can have those who are losers be regarded as uninteresting. Many class systems in our world is based upon this parallel world's vanity of appreciation of those who can view themselves as better than others. ...
Together, those two parallel universes creates much misery and hardship. Together with those intuitions from such worlds, though, we can have it that one should care to know that things aren't always as good as they might seem. That is, injustices can be shown by those who realize what they are about, and perhaps feel threatened by them. They can be shown to be unjust without very much of the interference of those who mind due to those worlds' attempts to stop good from managing to resurrect itself.
Friday, August 18, 2017
Justice and Eternity
There is no stopping that there can sooner or later be a punishment for any harm done, except for that there might be good, also to the harm done.To the extent there is good to any harm done, thereby, any harm can be an exception, at least potentially, to that karma punishes everyone who tries to be harmful.Is there possibly something that is a potential good to any type of harm, though?
To some extent the notion of the proof of the existence of that harm can be done, can be some justification of perhaps any type of harm. Examples of that harm can be done is my reason to feel it is ridiculous to find Christ or whatever to be the savior who shall guide us to believe everything will be harmless - potentially forever - if one cares enough to follow His will. Because when absolutely no harm is supposedly done, then there is harm to the care for finding out about whatever harm there might be and/or, worse what harm perhaps is there, only everyone represses it - in the name of moral.
There I can find that the almighty whatever there is to rule us can let harmfulness be exemplified before incapacitating it for the sake of eternal justice. Thereby, I think, we have three basic stages of destiny for each and every tendency, which might be harmful, but which might just as well be of good. In this, I find that we have, above us, a power that is good in the sense that everything is
To some extent the notion of the proof of the existence of that harm can be done, can be some justification of perhaps any type of harm. Examples of that harm can be done is my reason to feel it is ridiculous to find Christ or whatever to be the savior who shall guide us to believe everything will be harmless - potentially forever - if one cares enough to follow His will. Because when absolutely no harm is supposedly done, then there is harm to the care for finding out about whatever harm there might be and/or, worse what harm perhaps is there, only everyone represses it - in the name of moral.
There I can find that the almighty whatever there is to rule us can let harmfulness be exemplified before incapacitating it for the sake of eternal justice. Thereby, I think, we have three basic stages of destiny for each and every tendency, which might be harmful, but which might just as well be of good. In this, I find that we have, above us, a power that is good in the sense that everything is
- Support for whatever tendency or so to exist and at least something of active.
- this type of active might be much or little, and short or long by perhaps very complicated rules.
- Capacities to destroy by their own evil among those tendencies (or whatever) that have been supported.
- Reciprocity when it is clear how much harm each tendency or so causes.
Tuesday, August 15, 2017
Each of Us Consists of a Multitude of Spiritual Capacities
Each and every spiritual capacity constitutes a personality trait of the person's soul. In my view, each such soul capacity reincarnates separately. But your personal soul is the combination of one exact set of them, which remains whit you for your present life. ...
Friday, January 27, 2017
Problems of Haughtiness and/or Indirectness of Evil
Karma can sometimes sometimes not ever be quite exact enough for virtue of total reciprocity.
This can happen in more than one way:
If someone hinders justice from being completely just, reciprocity about doing so can sometimes not be completely just. It can very often have to include injustice against that person. One can call this that the person has then, thereby, made a soul sale.
This type of a soul sale is similar to what is described in Christianity, as well as other Abrahemic religions. Indeed I've gotten my notion of it from there. But there's an essence of it there of something that is into a more or less rough division into soul or not. I don't believe in that sort of simplification - on the contrary, there is much reason to resent it!
Firstly, it does not allow for justice to be as close to completion as it can be. Secondly, very often, much resentment can grow among those who seem deemed to what can be called 'hell' according to the above-mentioned rough division. Thirdly, those who can view themselves as less punishable are very often tempted to pertain to superficiality for the sake of keeping that view on themselves. It is more so with belief in a rough division than with belief in a more nuanced and fair one, because the rough division leads to that they feel they have the right to also simplify. Moreover, some may react to others that seem to them to simplify in one way, about for example the borders to purgatory, to try to compete with them with their own simplification. ...
The last-mentioned problem, at least, is worsened to the extent the rough division is defended, as in for example Christianity, as right, based on that it is quick as a response to someone's wrong-doings. The same holds true about when it is made to seem righteous because of its decisiveness or so. All in all, Christianity, and similar religions tend to scare people into believing evil is good.
But very often people seem frightened to admit that someone who sees their soul punishment come in small doses is not about trying to pretend to have the right to nag h** way into punishing the other one - as if it were rough punishments that person believed in!
But the truth is, as I, at least, can see it, that justice does not come from the rough-division of heaven, hell and that purgatory (which they seem to have it is basically on the border between the two!), but from the small steps that really do regard exactly to which extent the person has obstructed reciprocity from coming to be.
In that simplification claims about the afterlife, which yield such rough-division notions, can obstruct justice, they too can lead to soul sale. The issue about them is complex, however, in that those simplifications also lead to much emphasis about that soul sales are harmful and very often should be taken seriously as destructive both for the victim/-s and perpetrator/-s, the latter of which eventually become victims of themselves. Thereby, justice is not always served - at the very least not quite easily. - about the potential damage of such claims.
It is also complicated that some other soul sales, too, are similar in that they fit some pattern or another of morals - and that this makes them difficult to punish justly. However, they too will sooner or later met by reciprocity. Also, in our type of reality, there is fairly little power of the type that is based upon that kind of tampering with Godly reciprocity.
Something we do have are many varying types of soul sales, which can be smaller or larger. The larger sales sometimes lead immediately to something of a point of no return. But, at the same time, the return is an almost to the extent there has been too much manipulation of the perpetrator for this person to be of very actual guilt of that sale. ...
Smaller soul sales, too, can contribute to closeness to the above-described state of perhaps no return. Both those and larger ones are, like karma,a debt due to guilt. Any size soul sale can and should, to the extent there's someone else, who has manipulated, who is of the actual guilt, result in that this person owes the first ower about the guilt. Usually that happens fairly soon. Sadly it sometimes takes long, occasionally very long, before that justice is met.
Indirectness of Evil
Indirectness cases of evil hinders that karma only hinders evil from reproducing. in that the (direct) reciprocity is that the person who made someone else evil is made evil h**self. This leads to that evil must be reproduce in order for karma to be fulfilled. But even that reproduction of evil kan be reciprocally met, and thereby, it seems, reciprocity can be forced to counteract itself. Even so, support of karma, even in that sense can always be done in ways that do more good than harm. Such necessary evils can sometimes be mistaken for real evil though. ...
The Combined Problem
Evil that is both indirect and obscurely haughty can be mistaken for goodness - and it sometimes lasts for very long. I guess that what Abrahemic religions mean - or at least was initially meant - by "the Devil" is an entity of extreme capacity of achieving that. ... Perhaps part of that myth is that the Devil was supposed to be able to beat anyone else at such a game, and that no one else woud thereby be the winner in it - at least not for eternity, where the Devil is suposedly the one and only possible winner in that game of evil.
This can happen in more than one way:
- By Obscure haughtiness of evil I mean what there is of escaping from total punishment because the only one to know how to work such evil for h** own benefit can now and then be only the first one to establish that evil h**self.
- The indirectness of evil I speak about here is about that by brainwashing, seducing and/or otherwise influencing others to do evil a person can oftentimes more or less smartly escape penalties in reciprocity - at least immediate ones.
If someone hinders justice from being completely just, reciprocity about doing so can sometimes not be completely just. It can very often have to include injustice against that person. One can call this that the person has then, thereby, made a soul sale.
This type of a soul sale is similar to what is described in Christianity, as well as other Abrahemic religions. Indeed I've gotten my notion of it from there. But there's an essence of it there of something that is into a more or less rough division into soul or not. I don't believe in that sort of simplification - on the contrary, there is much reason to resent it!
Firstly, it does not allow for justice to be as close to completion as it can be. Secondly, very often, much resentment can grow among those who seem deemed to what can be called 'hell' according to the above-mentioned rough division. Thirdly, those who can view themselves as less punishable are very often tempted to pertain to superficiality for the sake of keeping that view on themselves. It is more so with belief in a rough division than with belief in a more nuanced and fair one, because the rough division leads to that they feel they have the right to also simplify. Moreover, some may react to others that seem to them to simplify in one way, about for example the borders to purgatory, to try to compete with them with their own simplification. ...
The last-mentioned problem, at least, is worsened to the extent the rough division is defended, as in for example Christianity, as right, based on that it is quick as a response to someone's wrong-doings. The same holds true about when it is made to seem righteous because of its decisiveness or so. All in all, Christianity, and similar religions tend to scare people into believing evil is good.
But very often people seem frightened to admit that someone who sees their soul punishment come in small doses is not about trying to pretend to have the right to nag h** way into punishing the other one - as if it were rough punishments that person believed in!
But the truth is, as I, at least, can see it, that justice does not come from the rough-division of heaven, hell and that purgatory (which they seem to have it is basically on the border between the two!), but from the small steps that really do regard exactly to which extent the person has obstructed reciprocity from coming to be.
In that simplification claims about the afterlife, which yield such rough-division notions, can obstruct justice, they too can lead to soul sale. The issue about them is complex, however, in that those simplifications also lead to much emphasis about that soul sales are harmful and very often should be taken seriously as destructive both for the victim/-s and perpetrator/-s, the latter of which eventually become victims of themselves. Thereby, justice is not always served - at the very least not quite easily. - about the potential damage of such claims.
It is also complicated that some other soul sales, too, are similar in that they fit some pattern or another of morals - and that this makes them difficult to punish justly. However, they too will sooner or later met by reciprocity. Also, in our type of reality, there is fairly little power of the type that is based upon that kind of tampering with Godly reciprocity.
Something we do have are many varying types of soul sales, which can be smaller or larger. The larger sales sometimes lead immediately to something of a point of no return. But, at the same time, the return is an almost to the extent there has been too much manipulation of the perpetrator for this person to be of very actual guilt of that sale. ...
Smaller soul sales, too, can contribute to closeness to the above-described state of perhaps no return. Both those and larger ones are, like karma,a debt due to guilt. Any size soul sale can and should, to the extent there's someone else, who has manipulated, who is of the actual guilt, result in that this person owes the first ower about the guilt. Usually that happens fairly soon. Sadly it sometimes takes long, occasionally very long, before that justice is met.
Indirectness of Evil
Indirectness cases of evil hinders that karma only hinders evil from reproducing. in that the (direct) reciprocity is that the person who made someone else evil is made evil h**self. This leads to that evil must be reproduce in order for karma to be fulfilled. But even that reproduction of evil kan be reciprocally met, and thereby, it seems, reciprocity can be forced to counteract itself. Even so, support of karma, even in that sense can always be done in ways that do more good than harm. Such necessary evils can sometimes be mistaken for real evil though. ...
The Combined Problem
Evil that is both indirect and obscurely haughty can be mistaken for goodness - and it sometimes lasts for very long. I guess that what Abrahemic religions mean - or at least was initially meant - by "the Devil" is an entity of extreme capacity of achieving that. ... Perhaps part of that myth is that the Devil was supposed to be able to beat anyone else at such a game, and that no one else woud thereby be the winner in it - at least not for eternity, where the Devil is suposedly the one and only possible winner in that game of evil.
Tuesday, November 29, 2016
Through Many Many Reincarnations, We Learn ...
Everything that is of moral can be defined in terms of the everlasting care-for all Oneness that I have defined in my other blog. It is Oneness that defines the individual, whereas it is evil that stands for that the individual should pretend as if nothing about that it is oneness that makes it real, gives it a possibility to be an individual. Thus an individual spirit can reincarnate into an immense span of various different contexts of other individual spirits. Occasionally, it may run into contexts when it is more or less natural for it to be more or less immoral, in a way that exposes it's bad sides.
An individual person, in the sense of for example a human being, is very much a conglomerate of spiritual persons. It thus serves as a context for a whole lot of individual spirits - or, just as much, it is and serves as a container of spiritual beings that are contexts for each other. Occasionally, again, such - and other - contexts where it is more or less natural for them to be more or less immoral, in a way that exposes its bad sides. ...
Which contexts each spirituality has is determined partly by karma. Thereby there is always at least something the justice of reciprocity in each and every context of a life. But there are also very many other aspects of life that must be regarded. The perhaps most important one of those is that to the extent one expects too much or too little of one phenomenon or another, then one will have to deal with that phenomenon in a coming reincarnation, sooner or later that is, even without that karma has it that that aught to happen.
To this comes that as soul spiritualities mature, they more and more need to take decisive stands about issues that concern what they have learned from experience. Sooner or later a soul spirituality can come to the stage when it must devote itself to its own attitudes, so that it can continue having them.The state of final Nirvana relies upon its handling of that stage for conforming itself to stabilize that spiritualty's existence in such a state. That is, there are two stages of Nirvana (or so-to-speak) even before that. But those stages are not totally stable. Instead they end, and reincarnation starts again, this time, though, with an insight capacity to that spirituality. In a sense, one can say that after the first time around, the spirituality actually has a soul to it. And upon the second time around, it can persuade itself to realize the would-be weaknesses it had, were it not for that soul!
An individual person, in the sense of for example a human being, is very much a conglomerate of spiritual persons. It thus serves as a context for a whole lot of individual spirits - or, just as much, it is and serves as a container of spiritual beings that are contexts for each other. Occasionally, again, such - and other - contexts where it is more or less natural for them to be more or less immoral, in a way that exposes its bad sides. ...
Which contexts each spirituality has is determined partly by karma. Thereby there is always at least something the justice of reciprocity in each and every context of a life. But there are also very many other aspects of life that must be regarded. The perhaps most important one of those is that to the extent one expects too much or too little of one phenomenon or another, then one will have to deal with that phenomenon in a coming reincarnation, sooner or later that is, even without that karma has it that that aught to happen.
To this comes that as soul spiritualities mature, they more and more need to take decisive stands about issues that concern what they have learned from experience. Sooner or later a soul spirituality can come to the stage when it must devote itself to its own attitudes, so that it can continue having them.The state of final Nirvana relies upon its handling of that stage for conforming itself to stabilize that spiritualty's existence in such a state. That is, there are two stages of Nirvana (or so-to-speak) even before that. But those stages are not totally stable. Instead they end, and reincarnation starts again, this time, though, with an insight capacity to that spirituality. In a sense, one can say that after the first time around, the spirituality actually has a soul to it. And upon the second time around, it can persuade itself to realize the would-be weaknesses it had, were it not for that soul!
Saturday, October 29, 2016
Spiritualities Substantiate ...
... in various ways in various universe versions.
Each such substantiation can be called a reincarnation of it. Seven-type spiritualities can be called souls. ... That is by one definition of it, according to which a spirit mostly should be seen as the five-type of spirituality. ... But what is soul and what is spirit can be defined in other ways, which I consider to be as important.
But it is not only seven-type, nor even only five- and seven-type, spiritualities reincarnate. Those that do are basically those that do not involve a factor of blind prejudice. But karma in itself does not reincarnate; but spiritualities that do include a karma factor do. Oneness does not reincarnate in itself either, but is a co-factor of any spirituality that can.
It is quite possible for spiritualities to reincarnate outside of what we call the universe, and it is very usual for them to reincarnate in very many versions at the same time. It is even usual for them have several simultaneous reincarnations within the same universe version. ... Most outside versions of a universe differ from ours in how complex views of spirituality they have. But some I believe vary from ours in only other ways - but I cannot, as of yet, figure out what these other ways are. ...
It is - of course - not so much our bodies, but those spiritualities that are the actual individual beings of real eternity. ... But in another sense, we really are that as well. But we hardly at all have the ability to reproduce ourselves without them doing it more than we do. It is only when we are of matter that we actually can. ... In a a bodily person, such as a human being, some spiritualities come to the person by physical inheritance, others come there by reincarnation. Thereby personal qualities, attitudes and so, are only partly inherited. On the other hand the reincarnation spiritualities have reasons - pertaining to their interests and to their karma - to reincarnate to the kind of body they do.
Another definition of the soul than the above-mentioned is that it pertains to all spiritualities that are of reincarnation. Then the spirit consists of all spiritualities that are of bodily inheritance. A third one involves that the bodily inheritance is not seen as either of them. Instead the logical part of it can be viewed as the spirit, and the softer, emotional, part of it as the soul. But that works almost only to the extent one has a soul that is also actually into humility, i.e. into seven, a bit as above. ...
Anyway, when a spirituality has only one representative (within the realm of certain time complexity level, such as ours, of time complexity), I believe, that spirit contributes to each reincarnation-based body-type person with an emotion of being superb and/or disillusioned but still aspiring for feeling superb. This I believe is because the bodily person of a reincarnation tends strongly to be able to represent each spirituality it pertains in essence to, as supreme to the extent it is original. As a result, usually, the reincarnation feels about him- her- or itself also that s/he or it can take risks others don't.
Each such substantiation can be called a reincarnation of it. Seven-type spiritualities can be called souls. ... That is by one definition of it, according to which a spirit mostly should be seen as the five-type of spirituality. ... But what is soul and what is spirit can be defined in other ways, which I consider to be as important.
But it is not only seven-type, nor even only five- and seven-type, spiritualities reincarnate. Those that do are basically those that do not involve a factor of blind prejudice. But karma in itself does not reincarnate; but spiritualities that do include a karma factor do. Oneness does not reincarnate in itself either, but is a co-factor of any spirituality that can.
It is quite possible for spiritualities to reincarnate outside of what we call the universe, and it is very usual for them to reincarnate in very many versions at the same time. It is even usual for them have several simultaneous reincarnations within the same universe version. ... Most outside versions of a universe differ from ours in how complex views of spirituality they have. But some I believe vary from ours in only other ways - but I cannot, as of yet, figure out what these other ways are. ...
It is - of course - not so much our bodies, but those spiritualities that are the actual individual beings of real eternity. ... But in another sense, we really are that as well. But we hardly at all have the ability to reproduce ourselves without them doing it more than we do. It is only when we are of matter that we actually can. ... In a a bodily person, such as a human being, some spiritualities come to the person by physical inheritance, others come there by reincarnation. Thereby personal qualities, attitudes and so, are only partly inherited. On the other hand the reincarnation spiritualities have reasons - pertaining to their interests and to their karma - to reincarnate to the kind of body they do.
Another definition of the soul than the above-mentioned is that it pertains to all spiritualities that are of reincarnation. Then the spirit consists of all spiritualities that are of bodily inheritance. A third one involves that the bodily inheritance is not seen as either of them. Instead the logical part of it can be viewed as the spirit, and the softer, emotional, part of it as the soul. But that works almost only to the extent one has a soul that is also actually into humility, i.e. into seven, a bit as above. ...
Anyway, when a spirituality has only one representative (within the realm of certain time complexity level, such as ours, of time complexity), I believe, that spirit contributes to each reincarnation-based body-type person with an emotion of being superb and/or disillusioned but still aspiring for feeling superb. This I believe is because the bodily person of a reincarnation tends strongly to be able to represent each spirituality it pertains in essence to, as supreme to the extent it is original. As a result, usually, the reincarnation feels about him- her- or itself also that s/he or it can take risks others don't.
Subscribe to:
Posts (Atom)