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This book's verbalization of its main theme is perhaps best called
an exercise in Depth Psychology. In elaborating on the larval vs.
the metamorphic stages of the human self, it proposes first to set
forth the origin of the human ego. It then moves on to how the
larval stage self allows the ego to acquire a dangerous bit of
control over the self vs. what the self must do to prevent such a
disaster. It further divides that dangerous bit of con-trol into
three levels of intensity. At the first level, the self lets the
ego keep it ignorant of its meta-mor-phic stage. At the second
level, the self lets the ego make it hate its metamorphic stage and
to be ad-a-mantly opposed to moving on to it. At the third level,
the self lets the ego duplicate the second level's ef-fect and
let's the ego add to it some degree of infatu-ation with criminal
behavior. In some cases, the re-sult is an inveterate addiction to
mass murder in an attempt to take re-venge on everyone and
everything for failure to make the ego equal to God from birth.
In death, the power of the departed soul's intellect increases
astronomically. That enables an all-revealing light to present that
intellect with an astronomically vast plenitude of truth every
detail of which such an intellect easily grasps with great clarity
and speed. What every departed soul thus learns of itself is, in
every case, so humiliating, that, without God's assistance, it will
fly into an indescribably fierce rage. So hot will that rage be,
that every such soul will, with astronomical intensity, crave above
all else a place where it can rest assured there shall never be the
slightest reduction in the ferocity with which it hates and foul
mouths that plenitude and its Author. Seeing hell's degree of
isolation alone offers that assurance, every departed soul
unassisted by God will wholly ignore the degree and duration of the
pain involved and hurl itself into hell with a willingness and
gusto far beyond anything we the living can even begin to imagine.
How can such a scenario be reconciled with the notion of a God of
Love? The author replies with a definition of free will which few
if any people have ever encountered.
In his encyclical, Spe Salvi, Pope Benedict condones Dostoevsky's
protest against the idea of God allowing universal salvation. It's
one thing to preach universal salvation, and another to rail
against God's allowing it. The latter is the same complaint hurled
at their Master by the workers in Matthew 20: 11-12. How rightly He
denounced them as resenting His generosity and attacking His right
to do as He pleased with His belongings There shall be no universal
salvation. But why? It's not because God will not allow it; rather,
it's because God will not force it. Why have to force it? Sinners
hate God with so great a passion, they'd rather be in hell
eternally cursing God than be in Heaven worshipping God forever.
Why so great a hatred? The extent to which God's divine standards
contradict and belittle theirs is so infuriating, their
irrationally proud egos explode more violently than a hydrogen bomb
can. For them, the idea of worshipping what insults them that
grievously is far more tormenting than the tortures of hell. How
hell delights them with its guarantee their hatred shall never
diminish one iota Sinners, then, would go to heaven only if forced
to go. There is no coercion, severity, retribution, etc. in The
Divine Nature. Why, then, the Atonement? It's not a case of
Incarnate God offering enough human pain to allow The Divine Nature
to "get even" with us for some offense to divinity; rather, it's a
case of Incarnate God offering pain so worthy, it gives God's
divine standards, just cause to let our natural, coercive,
pain-loving, retaliatory love "get even" in merit with God's,
supernatural kind. Why would Incarnate God need to do that? This
book's answer is an eye opener.
This work's 2 volumes contain 72 letters written between 1999 and
2005. Each went to a male prisoner born September 19, 1979. They
sought to turn him away from his addiction to crime. It's doubtful
they succeeded. That's a minor issue. While trying to increase the
receiver's self-knowledge, the author increased his own to the
point that, on August 1, 2004, he suddenly found himself apparently
freed from 2 of his own addictions. One had plagued him for 55
years and the other for 64 years. The author now hopes that the
self-knowledge contained in these 2 volumes shall free many addicts
from their addictions. If so, these 2 volumes constitute one of the
most important self-help works ever written.
This work's 2 volumes contain 72 letters written between 1999 and
2005. Each went to a male prisoner born September 19, 1979. They
sought to turn him away from his addiction to crime. It's doubtful
they succeeded. That's a minor issue. While trying to increase the
receiver's self-knowledge, the author increased his own to the
point that, on August 1, 2004, he suddenly found himself apparently
freed from 2 of his own addictions. One had plagued him for 55
years and the other for 64 years. The author now hopes that the
self-knowledge contained in these 2 volumes shall free many addicts
from their addictions. If so, these 2 volumes constitute one of the
most important self-help works ever written.
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