Our Love-Within Divinity
I: The Love-Within Religious Perspective
2: Love as the Bond of Unity
3: Love-Within as Our Divinity
4. Our Self-love | Our Love Self
5. Perspectives of Love
6. Love as Ascendancy
7. Love as Grace
The Love-Within Religious Perspective
We are living in a time of turmoil - both outwardly and inwardly. Although this could be said, perhaps, of any time in history, our times stand out more as an inward turmoil underlying the social, economic, political events around the world.
Inward in what sense? Certainly psychological disorientation. Then there is philoso-phical quandary; as there is a paucity of wisdom, and a spiritual apathy. Total up these psychic fragmentations, and we have contemporary man "in search of a soul," as Carl Jung so aptly put it.
We are still too rutted in ineffective beliefs and values of our past conditioning, from which our minds are struggling and striving to be free. Nothing new and true are being offered except "feel good" antidotes, so to speak. After all, we do have to get through our days however tedious repetitious, boring, and meaningless they may be.
And what might be at the bottom of this overall existential malaise? Answer: Psychologically, philosophically, spiritually, we remain limitedly stationary; just as once our limited perceptions and reasoning had the sun revolving around the earth; whereas the truth, first learned by Copernicus, is that it is the earth that is revolving around the sun. And so, in our times, and for all times, we need a spiritual Copernican revolution based on the reality that God-love is within us just as It is without us; and we need further, a religion that consolidates that revolu tion; namely, a Love religion centered inwardly at the core, or spirit, of our being and of all being - an ancient and universal truth that is to be spread world-wide- ly..
Since religion, in one form or another, believed in or disbelieved in, centers each individual to the meaning or meaninglessness of his life and death, it is at this pivotal point that we must approach this existential revolution.
In the broadest, most familiar, sweep, we can trace the history of western-eastern religion as polytheistic and monotheistic. The Greeks and Romans had their multiple gods. Then the Jews replaced these gods for the One-God, Jehovah with His prophets. Then Jesus came with the notion of the Son of God. Then came Mohammed who wiped out the tribal gods of the Arabs for the Jewish One-God concept calling It Allah with His main prophet Mohammed.
And this is where we still are today en masse. It is time now to move on to our next transcendent stage: to that of the God-within-us; that which Jesus himself preached, however cautiously for his times, however fragmentary, amidst his gospel. It is there, the rare gems of his message. And, of course, for those more Eastern-minded, it is there embedded in the Eastern religions from the Upanishads, to the Bagavad Gita, to Buddha, to Ramakrishna, to Vivekananda, to Krishnamurti in our times.
Let us get to it, to the core message of all religions, that God is within us, inward at our very being. And let us now in our times take this Truth one step further and name God as "Love." In which case, let us take the "God is love" truism and convert it to "Love is God," and go from there. Let this Truth be our inspiration, our aspiration, and our mortal immortality.
And from a social aspect of this core message, Let us consider that as ignor -ance and injustice have always overruled the world the "might is right" philo- sophy. Now is the time for us to turn this saying around to "right is might" and so, assure ourselves that justice and wisdom will gradually take the ascendancy over injustice and ignorance.
Let us do it!
The Need for a New Religion or Religious Perspective
[By Eminent and Perceptive Persons]
Carl Jung (psychologist)
I have treated many hundreds of patients. Among those in the second half of life - that is to say, over 35 - there has not been one whose problem in the last -sort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost that which the living religions of every age have given their followers, and none of them has really been healed who did not regain his religious outlook.
Arnold Toynbee (acclaimed British Historian)
1. In the fast approaching next stage of history, mankind will have to exert itself to the utmost in order simply to secure its survival. We shall have to stabilize the world's economy, stop the population explosion, and revive religion as the major human concern that it has been in the past and ought always to be. We shall have more than enough work on our hands to call out all our best ener-gies. We will not need war, nor will we be able to afford it.
2. I believe that the human race will be unable to survive unless it achieves political unification quickly. I am therefore pessimistic about mankind's pros- pects. A sudden widespread change of heart through a revolution on the -ious plane is not impossible, and this might save the situation.
3. I feel the need for a new kind of religion. Mankind has been united, socially, for the first time in history by the worldwide spread of modern (in origin, modern Western) civilization. The question of mankind's future religion arises because all the current religions have proved unsatisfactory.
4. The future religion need not necessarily be an entirely new religion. It might be a new version of one of the old religions, but if one of the old religions were to be revived in a form that answered to mankind's new needs, it seems proba- ble that it would be transformed so radically that it would be almost unrecog- nizable. This is likely because the conditions of human life have changed radically in our time.
5. A future religion that is to bring into being, and to keep in being, a new civilization will have to be one that will enable mankind to contend with, and overcome the evils that are serious present threats to human survival. The most formidable of these evils are the oldest: greed, which is as old as life itself is, and war and social injustice, which are as old as civilization. A new evil that is hardly less formidable is the artificial environment that mankind has created through the application of science to technology in the service of greed.
6. I think the success or failure culture is deeply related to the religion of the people. That is, a civilization is decided by the quality of the religion on which it is based. . . . I believe that human beings cannot live without a religion or philosophy.
7. There is no clear-cut distinction between these two forms of ideology. ... If it is true, as I believe it is, that a civilization's religion is the source of its vitality
and that the loss of faith in this religion leads to the civilization's downfall, and
replacement, the Western's peoples' modern religious history is the key to an understanding of the present condition and the future prospects of mankind as a whole, now that the whole world has become Westernized in some degree.
Ikeda ( Buddhist philosopher, educator, author, and anti-nuclear activist)
1. The problem is very difficult, and I am convinced that only religious fervor and ideals can help us overcome it. Confucianism and Taoism were the supports on which the unity of ancient China rested; Today the thoughts of Mao Tetung are serving the same purpose. In the Middle Ages, Christianity, at least for a time, succeeded in creating a more unified Europe than we know at present. And such unity as the world of Islam has known has been based on the power of Mohammed and the teachings of the Koran.
2. Today, Christianity, Islam, Confucianism, and Taoism have fallen into a power- less state, and we face the question of finding a new religion to unite all the peo- ples of the world. Of course, a religion must not be enforced people; unless it is supported by a spontaneous human search for truth and the fervor of faith, It is meaningless.
3. The religion required for world unity must appear reasonable to man. Modern man's reasoning faculty forbids illogical doctrines. Such doctrines may appeal to a small group of people because of their very illogicality, but the majority will not believe in them. If the majority will not follow, no religion can hope to become the dominant trend of its time.
4. Many different people have tried various ways to deal with the situtions in social organization. Some attempt to resolve them within the frameworks of the same organizations on which man has relied in the past. Other people regard this ap-proach as nonsense and attempt to form broad movements based on individual independence. In my opinion, true solutions cannot result from the reformation of the system or structure of a society It is essential to begin with a re-examination of the values that form the basis of individual human action. First we must try to define the way of life that has most universal value for contemp- orary man. Then we can take a fresh view of indi- vidual attitudes and practical action. In brief, after first having established a universal criterion of value, we must attempt to discover optimum organiza tions and systems that will contribute to that value. My idea of the way in which to rebuild modern civilization is to define a philosophy for our times.
5. I am convinced, only a new religion will be able to take the lead in a civil- ization on a plane that combines both silence and philosophy. But the religion that we need must inspire mankind's scientific and philosophical spirits and must able to meet the needs of a new age. It must be a religion that can go beyond the differences between East and West and, binding all mankind into a unified body, save the Occident from its present crises and the Orient from its hard- ships. Discovering this kind of religion is the greatest task before man today.
W.R. Inge (English author, Anglican priest, professor of divinity at Cambridge, and Dean of St Paul's Cathedral
The strongest wish of a vast number of earnest men and women today is for a basis of religious belief which shall rest, not upon tradition or external authority or historical evidence, but upon the ascertainable facts of human experience. The craving for immediacy, which we have seen to be characteristic of all mysticism, now takes the form of a desire to establish the validity of the God-consciousness as a normal part of the healthy inner life.
The Love-Within Basis for a New Religious Perspective
Love binds everything together in perfect harmony.
- St. Paul
LOVE AS THE ESSENCE/SOURCE OF RELIGION
I:1 Imagine that religion that is, all religions turned inward to itself, and returned outwardly with the perspective, the illumination, that Love is its source, and that this Source was identical to all being: living and otherwise.
I:2 And imagine further that religion realized, and accepted, that the root mean- ing of the word "religion" which has its French derivation religare, meaning 'to tie back, tie up, tie fast; fasten - (re-RE + lig? bind, tie),' and understood to mean the linking of the human and the divine.
And relatedly, that the word 'Dharma' in Hindu and Buddhist tradition derives from the Sanskrit word "dharan", meaning something that holds together; and that this Latin root 'religio,' meaning "to link-back" to the spirit is the identical meaning of the word "yoga" which comes from the Sanskrit "Yuj;" i.e., "to yoke" to the spirit.
And that this root meaning, 'to bind together' coincides with the essential meaning of the oneness, the eternal-infinity, of Love as the bond of unity; and that the word 'again' coincides with the wisdom that will bind us together again to our source of all being.
I:3 Consider next that religion took the next step in accepting that it is through the way of religion that connects, binds, us to our transcendence: Love; and it is through wisdom that guides us to and through, this connection, this binding.
I:4 Accordingly, this perspective of religion would fit perfectly into the very nature of the meaning of the word "religion"; and that this perspective would be at the core of all religions - their universal spirituality.
I:5 This universal spirituality of all religions would fulfill the need in our times for a spiritual revolution in our Western tradition; namely, the "revolving" of the outward God round to the inward God at the center of our being, and of all being "The kingdom of Heaven is within you." "You must be perfect as your God in Heaven is perfect." (Jesus); "God has put eternity in the mind of man." (Ecclesiastes)
I:6 If then the kingdom of God is within us, that eternity is in our minds, then somehow we can experience, at the very least, intimations of this Kingdom, of this eternity within us it is in our minds somewhere! somehow!. This experience is known as the mystic experience.
1:7 This mystic experience would be our personal touch, our relationship with, our awareness of, It.
I:8 And Imagine even still further, that religion would adopt a philosophy, a psy- chology, that grounds it humanly and idealizes it transcendently into a human-transcendent wisdom.
I:9 And consider, lastly, and perhaps most radically, that religion, recognizes as both a human and transcendent endeavor, religion has an exemplary artist as its poetic voice in the charismatic person and music of John Lennon as the Artist not a spiritual leader or guru - of Love.
II:1 Given all these conditions, we would then have an all-encompassing Love-divinity that would be both realistic and ideal, thus satisfying the two sides of our human nature: our humanness and our transcendence.
II:2 We must keep in mind the human part of us regarding this Love-divinity; in which case, Love diversifies into human love, transcendent love, and human-transcendent love - the balance between the two.
II:3 Each of these three aspects of Love is divine inasmuch as it is the same reality as one diversified into the many.
II:4 Would not religion, from this inward perspective, satisfy the receptive hu- manist, if not the open-minded agnostic, and even the soft-core atheist; es- pecially if we added further that this Love-essentiality individualistic and com- panionable, not organizational; is exclusive of ritual, dogma, catechism, dig- nitaries, theology; has psychology and physics on its side.
II:5 And would not this inward perspective of religion restore the good name to religion, which has lost its role and meaning to so many people. For consider: as Love is the essence of all religions whether it is called God or Allah, or Brahma, or Logos, or whatever else as such, it would not conflict in any way with existing religions, but rather only amplify, clarify, essentialize, them. In this sense, then, religion is or should be spirituality, essentially, expressed.
II:6 Love is so essential, so crucial, to our lives, and to life itself, that, if for no other reason, it is incumbent upon religions to emphasize to no end this inward- ness, this spirituality, of religion in order to keep in touch with its essence, its divinity; and this 'in-touch-with' is the meditative, the contemplative, prayerful mystic, aspect of religion.
II:7 Jesus taught, lived, and experienced, Love in both its human and transcend- ent embraces, and died for it; and so, he belongs to all mankind as an avatar the avatar to Christians of Love. Buddha, the same, in his way, and all the other avatars down through the ages in their ways.
III:1 This inward-love perspective of religion, as said, has a psychology, a phil- osophy, and a wisdom, as its underpinnings. As such, psychology is concerned with our humanness; philosophy with our transcendence, and wisdom with our human-transcendence.
III:2 Here is our humanness in its broadest aspects: our pleasures and pains, our wants and needs, our self. Here is our transcendence in its broadest as- pects: truth, right, understanding, grace, and being.
III:3 Our humanness keeps us grounded to life; our transcendence inspires us beyond life, and our human-transcendence guides us through life.
III:4 As we are both humanly bound and transcendently free, the best we can do in our human state is to strike a balance between our humanness and our trans- cendence through a human-transcendent wisdom; or simply, human-transcend- ence.
III:5 Human-transcendence, then, is the wisdom aspect of the Love-divinity of religion. The Love aspect of it is the source of this wisdom: that which makes us wise both humanly and transcendently.
III:6 Overall, then, the mystic experience is the actuality of this Love-divinity of religion;
Love, its source; and wisdom its guide through both our humanness and our transcendence, and the balance between the two in respect to our individual adaptability.
III:7 In relation to participants, this Love-essentiality aspect of religions satisfies, gratifies, those who need to keep to the outward trappings of their particular religion while experiencing the inwardness of it; and those who prefer not to adhere to any organized religion, yet need to experience and act in Love through wisdom.
IV:1 As for the name of this Love-divinity, I choose the concept of transcend- ency, which means, generally speaking, all things transcendent; that is, a state
of being or existence above and beyond the limits of material experience; and since, Love is transcendent in the sense of being beyond all phenomena, yet determinant of it; and wisdom, is concerned with the balance between both human and transcendent matters, the word "transcendency" is the appropriate term for our love-divinity.
IV:2 Transcendency is a way of life concerned preeminently with our transcend- ent nature in relation to, and in balance with, our human nature in quest of self-freedom.
IV:3 Accordingly, transcendency requires a wisdom to attain and maintain this balance between our human and transcendent natures.
IV:4 And, as said, for this wisdom to prevail, an understanding of our human nature, our humanness in particular, in relation to our transcendence is required. This understanding comes through a psychology of our humanness.
IV:5 And as the root meaning of philosophy is "love of wisdom" one must understand the meaning of "transcendence." Hence the philosophy of transcendence.
IV:6 And from both psychological and philosophical understanding comes a wisdom of human-transcendence.
IV:7 And since "love" of wisdom has two meanings - love as being attracted to wisdom, and love as being essential to wisdom - love then is both a human and a transcendent (or spiritual) reality; and as such, is a religious concept; hence a religion of love tempered by wisdom; or simply a love-wisdom religion.
V:1 To take the basis of this Love-divinity aspect of religion, conceptually one step further into the unknown, into the void, so to speak, we have to ask the ultimate question as to its source?: "What is the meaning of it all?" And to avoid traversing in circles, the answer is simply: Meaning.
V:2 If it is the case that everything has meaning, then the meaning of everything - from part to the whole - is Meaning.
V:3 If then Love is the bond of unity - from part to the whole - then Meaning is what necessitates this bond of unity.
V:4 And further, if it is the case that God is Love, then the Godhead, in the words of the mystics,is Meaning.
V:5 Accordingly, our Love-divinity, Transcendency, is underpinned by the oneness of Love as the bond of unity; the wisdom of human-transcendence as the synapse, as it were, between our humanness and our transcendence (Love); and Meaning as the source of both Love and wisdom.
V:6 As regards our human relationship between these three ultimates of reality, we might say that wisdom is our humanity, Love is our divinity, and Meaning is our sanctity.
LOVE AS THE BOND OF UNITY
1 Love is the bond of unity.
2 A bond is the tension between forces.
3 A bond exists between all separate individuals, or entities.
4 Love binds separate individuals, or entities, into a unity of purpose. They interact as, at, one with each other.
5 Human love is a unifying experience.
6 Human love manifests itself in three fundamental ways: as (1) personal love, (2) interpersonal love, and (3) impersonal love. Personal love is foremost love of self; interpersonal love is foremost love between selves; impersonal love is love without self and selves.
7 The sense of belonging, of sharing, of being needed for oneself - are expressions of the bond of unity, of feeling loved, between any two persons.
8 Love wills unity.
9 Through love (loving) we approximate unity.
10 To love what you oppose is not to embrace it, but to unite with it, to identify with it. In which case, you can better understand, can better deal with, it; and so be more effective. So, to love your enemies, is not to be affectionately embracing toward them, but to be at one with them -- to understand them: their motives, intentions, behavioral patterns, and so forth; so that you can conduct yourself accordingly with or toward them.
10 Love unifies everything diversely separate.
1 In a human sense, a bond of unity is to be at, or as, one with another; Unity itself is one.
2 We say we are at one, or that we are as one with another; not that we are one with another - except only metaphorically. We cannot be one with another; we can only be one - that is absolute, pure, oneness; or unity itself.
3 As with a watch, though all the parts are in unison to give the time, the time itself is entirely abstract from the parts and their interrelatedness. The concept of time (in man's mind) conceived the watch so as to tell the time. As an analogy, Unity, we might say, is like the conception of time; and all the parts and interrelations between them constitute the bond that tells the time.
4 Unity is Love, or God, manifested.
5 Through understanding comes unity without passion, need, desire, or need.
7 We do not actually feel unity with anyone or anything; what we feel is a bond of unity, a oneness, with another as an intermediary between oneself and Unity itself. This bond is a simulation, a manifestation, of unity; not unity itself.
8 An experience - if we can call it that - of Unity, would be just that: total, com- plete, absolute, pure, Unity --: oneness, with no intermediaries or relations. This would be the mystic experience.
9 A bond of unity is a relational phenomenon; Unity is the totality of relational phenomena.
10. Our temporal minds can normally experience only a bond of unity (love), not Unity itself. It needs to make a connection, an identification, with another reality in order to feel a sense of Unity. This sense of Unity is derived from binding, or uniting, ourselves with another so that we get an idea of what Unity itself is.
11 Personal love is a necessary, though limited, unifying experience; it is like the first rung of the ladder to Unity, or the key to the way to Unity. Interpersonal love is an actual or potentially limitless unifying experience; it is like access to all the other rungs to the ladder to Unity, or the opening with the key to the way of Unity. Imper- sonal love is love of Unity itself without intermediaries. This is the direct, mystic bond with Unity. The tendency of individuals possessed of such impersonality when it comes to human beings and relationships, and other beings, is to negate them either by solitude or in intercourse with them. Hence arises human evil in many of its guises. With such individuals there is neither self-love nor interpersonal love; only love of Unity, which for them is no more than a void, a nothingness, an absurdity, a meaninglessness. Such persons are surely not totally impersonal; they do have a sense of self, a sense of decency and integrity toward others; but these are not a dominant factor of their makeup. These, we say, are the ones who should never have been born. They do not belong in this reality, and so nothing of life ever satisfies them for long. They go through what life has to offer them very quickly; and then are done with them and life at an early age. The rest of their lives, if it were a building up, are for the sake of tearing down. Nothingness is their basic frame of mind; and they feel no or little qualms in bringing to nothingness other's doings as well; for he believes he is in fact doing them a good turn by confronting them with his stark truth: that all is nothing, or comes to nothing; so it makes little difference whether we live or die, are in pleasure or pain, are in poverty or in riches. We are nothing. And he feels it's his obligation to bring everyone he can to that realization. He, or she, is a nihilist in the true sense of the word.
A person who has a strong impersonal bent in his nature, yet has an equally, or near equally, interpersonal bent as well is a fuller person in life as a human being than the former nihilist. His destiny is the same as the nihilist's, and everyone else's, but his interpretation of the reality of unity, and the supra-reality of Unity itself, encompasses humanity in his mind rather than annihilating it. And so he lives a fuller, deeper life: and certainly is more beneficial to life as regards good.
1 Life is love willed.
2 What we will we desire, want, need; are urged, impulsed, toward and all the variations thereof. These are forms or aspects of will.
3 What we will strongly, we are said to love; what we will moderately, we are said to like; what we will weakly, we are said to be indifferent to; what we do not will at all, we negate, or is a negation to us -- nothing.
4 Human love is will anthropomorphized; the genesis to human love. i.e. -- humanized. Animal love is the genesis to human love.
5 What we will is to that to which we are attracted, or drawn.
6 To that which we are attracted we love
7 Human love is a matter of degree, which ranges from the faintest liking through admiration, adoration to worship.
8 The stronger the attraction the more intensely we love; the more intensely we love, the tighter the bond, the tie, the bondage.
9 Every act of will is an affirmation, a consent, to act or think in a given way. This "given way" is always a movement toward something or someone. Even when we turn away from something or someone, it is always toward something or someone else: that which caused us to turn away, equally caused us to turn toward an oppo- sing direction.
10 That which causes us to, without repulsion, to move toward something or someone can be said to attract us.
11 What attracts us we are drawn to, as one body to another, as one force to another, as one thought to another.
12 To that which we will, either directly or indirectly, is to that which we are attracted.
13 An act of will is a force of attraction.
14 To will unity with another is to will (ultimately) Unity itself.
15 To will unity with another against one's will is to "force" oneself to make that act of will.
16. What is the prescience that essentially we are all one; and relatively, that we are all potentially and actually at, as, one?
16 An attraction to something or someone is a moving toward, a pulling to, bond- ing oneself in unity with that other. When that bond happens irreverably, love hap- pens, however fleetingly, however temporarily.
17 We will our good; for each act of will is to the attainment of some end of which we consider the good of our well-being, however slight, or marginal, that good might be.
18 What we consider our good is that which preserves the integrity, or unity of our self and being as a whole.
19 What we deem good is relative to our state of mind; in which case, what appears as harmful to a person could in fact be beneficial to him in his present state of mind.
1 The more we will beyond our self-will, the more we love beyond self-love.
2 Whatever action, thought, or emotion is entertained against another person is in reality an attraction to something else that will act against that person -- whether it be anger, revenge, retribution, hatred, rationalization, and the like.
3 Anger, hatred, violence, etc. are responses, reactions, to which our minds gravitate when something or someone threatens or repulses us in any way.
4 Repulsion is inverted attraction.
5 What repels or repulses us is an attraction to its opposite --- injustice attracts us to justice; the perception of ugliness turns us to our sense of beauty that offsets--as well as determines what is ugly.
6 What repels or repulses us as evil in all its manifestations is simply an inverted attraction to what is good in all its manifestations --- always relative to each individual; since, as we all know, what is good for one person could be evil to another: and vice versa.
7 Love of self conflicts with love of other selves when the passions and emotions are rife.
8 The stronger the bond between two persons, the deeper the passionate affection.
9 Love, first of all, is a bond; and second of all, it is the bond of unity between any two or more individual beings. When two persons are in unison with each other, that relationship is called a bond of unity, or simply love. They love each other, they are friends, in the truest sense.
10 When we say that we want to love more, what we mean is that we want to be love more; which in another way, is to say: we want to feel, to be, at one with more.
11 To love another (or others) is a being at one with that other; and a "being at one" with another is to be bonded in unity with that other.
12 Love binds two or more persons together in unity, or as one.
13 Love is a binding force, or power.
14 What does love bind? What kind of force is it? As a general answer, love binds the "elective affinities" between any two persons or entities. By "elective" is meant: a tending to operate on one substance rather than another; a tending toward one object rather than another; being sympathetically inclined toward.
15 By "affinity" is meant an attraction to, or liking for a person, especially of the opposite sex, having a particular attraction for one; a causal connection or relation- ship; a resemblance; the attractive exerted in different degrees between substances or particles that causes them to enter into and remain in chemical combination. In human terms, and in relation to love as the bond of "elective affinities" between any two persons, we can say that love is a "force that binds as a result of the elective (the "choosing" of affinities (favorable characteristics, traits, attributes, features, etc.) be- tween any two individuals.
16 In short, love as a bond, is a binding force of elective affinities; and "elective affinities," is basically what we mean when we say that the chemistry between a man and woman is just right, is an irresistible force between them. They love each other and cannot be separated without the most severe psychological trauma.
17 The more we love -- are love -- the more we understand; and the more un- derstand, the more in harmony we are with our surroundings, with everything and everyone. The less we understand, the further from love we are with everything and everyone. The less harmony, the more conflict. We are either in harmony with others, or in conflict with them. We cannot be indifferent to others so long as we interact with them.
18 We love least when we love conflict more.
19 The more concentrated we are in loving ourselves, the less we can love, not only others, but everything that does not promote our self-love.
20 With harmony comes feelings of affection, affinity, sympathy, affinity -- and all the variations thereof. Conflict is fitful, impulsive, nervous, intense, insecure, fearful, forceful, petty, spiteful, angry, destructive, revengeful -- and all the variations thereof.
21 With harmony comes additional reserves of energy, strength, motivation. Effectiveness -- power!
22 Force is energy, strength, focused limitedly; power is force focused unlimi- Tedly.
23 Harmony is love in balance; conflict is love imbalanced.
24 Pleasure is the harmony of love felt; pain is the conflict of love felt.
25. Love is transcendent, pure; the feeling of love (either of pleasure or of pain, and their variations) is mixed, human - (and animal).
1 Love is willed, either consciously or unconsciously.
2 Love is harmonious between persons when the unity of purpose between them prevails; it is conflictual when this unity of purpose is unbalanced. This conflict initiates separateness, dispersion, clash of interests, and so forth. In conflict, the parties suffer diffusion; are fragmented; and so become less effective together, but usually separately.
3 Love, when it is harmonious between persons, impart power of effect; or, in a word, power.
4 The more love - or, the more at one we are with another, or others - the more harmony; and the more harmony, the more power.
5 Love, then, imparts power. The more we are imbued with power, the more energy we extend; and since the expenditure of energy is simply more power to will, love, then, from a variant perspective, is the power to will.
6 We will --: consciously, unconsciously, instinctively - to be at one (unite) with another so to be more than we are apart from that other; which is to say, to intake more power into our being -- to be this power apart from will: our self-will. Those who are quite satisfied with their self-will, and to its extent of power it affords them, have no need to unite with another other than for the purpose of inflating their own self-being.
7 The sense, the feeling, of love is power in action.
8 The more love extended, the more power accrued.
9 The more power the more effect.
10 The more effective one becomes, the more unstoppable.
11 The more invincible one becomes the more to power itself one becomes.
12 The more power itself one becomes, the more immortal. The more immortal, the less mortal; and so closer to death in or out of life.
13 The more love we impart, the more love we are.
14 The more love we are, the more will-less we are -- that is, the less we love with a human will.
15 The less we love with a human-will; the more we love with a love-will.
16 The more we love willlessly: as the love-will, the more we become everything we would not otherwise.
17 The more we are everything, the more we know and understand everything.
18 Nietzsche's will to power is the will to love the meaning of will, apart from loving, willing, particulars. The power to will is to reach will itself, is the meaning of will: the Great Will, as D.H. Lawrence calls it.
1 Love, being a bond of unity, is a field, or tension, of forces interacting together, not only as a particular bond of unity, but in relation to other bonds of unity, or field, tensions, of forces. In other words, one field or tension of forces affects, or interacts with, other fields of forces. Which is to say plainly: Love affects other realities, either of love or of non-love.
2 Love between two persons or entities, as a bond of unity, is a power-pack, a quantum of energy. And since this energy-quantum has concentrated, ordered, purpose and intention (in human terms) as a particular field of forces, it can be termed "power" so as to distinguish it from other forms of energy. This form of energy-quan- tum is the power that initiates volition in humans and in other forms of willing in all other time-space-causality phenomena. It is the power to will.
3 A bond of unity in a psychological and transcendent sense is called "love." In a physical sense, a bond of unity is called a "tension of forces." In a metaphysical sense, it is called "the power to will." In a spiritual sense, it is called "meaning" between (not "of") everything.- (In all these senses of a bond of unity, order clearly obtains.) - And in a mystic sense, a bond of unity is experienced as a purity of "bliss."
4 Love, then, in capsule form is a bond of unity between life and world processes; it is the tension of forces that is the power to will in order with meaning within bliss.
5 What we have then is what we might call an infinite regress from love in reference particularly to human life; to the further abstraction of universal will in reference to ani- mals, plants, and all other forms of animate and inanimate matter-energy structures; to the still further abstraction of an underlying universal order to the will and love of phen- omenal reality; right through to the ultimate abstraction, mysterium, MEANING, which is experienced in human consciousness as the pure power of bliss.
6 Let unity be the God of our life, and love its Meaning - whether it be love of self, love of others (including ideas), or love of nothing (nothingness).
7 Let the beauty of all truths that lead to Unity be the path, the way, to a new wis- dom of human-transcendence.
OUR LOVE DIVINITY
There's a Divinity within our minds
That all compact our being binds;
And how we know this, is just as divine
As It urges us onward to seek for Its sign.
And what is this sign?: That there is meaning to all that exists, however it eludes us and always will.
And how do I know this? How is it proved? By the urge to explain this meaning poetically, philosophically, religiously, and even scientifically in its own way. For it all comes down to seeking a unified structure that explains the meaning of the world from particular truths to universal truths to spiritual Truth.
Our minds are programmed for this search by the very "instinct" in us to know and to understand. The fact that we are able to learn limitlessly proves the point.
Of course, in the ways of human life, this learning is limited and is easily warped by our ever present ignorance of the truths of life and of human life. We err just as read- ily, if not more than, we hit the mark.
However all this may be, our potential to learn and to know and to understand is part of our genetic makeup. It is this innate potential that we can consider as the divinity within us.
The Threefold Way of Our Love-Within Divinity
1. Self-understanding, self-freedom, and self-transcendence, are what this divinity of Love has to offer. This self-understanding is gained though a psychology of humanness that explores the various ego, sensual, and vital aspects of our humanness in relation to our transcendence. These aspects are observed through the perspectives of self-love, erotic love, and vital love.
It is through this psychology of humanness that we gain an awareness of the barriers to our self-transcendence. This self-transcendence is gained through a philosophy of transcendence that explores the essence of Love in its various transcendent perspectives. These perspectives are: God Love, World Love, Divine Love, and Mystic Love. It is through this transcendent philosophy that we gain an awareness of Love as our Divinity, transcendent of self - our self-transcendence.
This self-freedom is gained through a wisdom of human-transcendence that explores our aspirations and strivings to balance both the human and transcendent sides of our nature. The quest for this self-freedom is explored through the perspectives of humanistic love, idealistic love, and self-less love. It is through this wisdom of human-transcendence that we gain an awareness of the ways to our self-transcendence which frees us to be the person we have always wanted to be.
So, put together, we have our Transcendence; and we have our humanness that in good part bars our way to our Transcendence (Love); and we have our human-transcendence that in good part makes our way, to It.
Features of Our Love Divinity
1. There are three distinct features that highlight this Love divinity:
It can appeal to various types of minds that are open to self-enquiry, such types as: the philosophic, the psychological, the devotional, the existentialist, the pragmatic casts of mind - even the agnostic or atheistic cast of mind, if they are in any way receptive to the intuitive/mystic workings of human consciousness: our transconsciousness as I might call it.
It can appeal to a person's temporary frame of mind; so that, if now we feel devotional, our Love Divinity offers its consolation; or if at another time we feel philosophical, It offers an adventure of ideas and ideals and sentiments to assimilate into our minds and actions; similarly when we feel psychological, or tranquil, or fervent, or peaceful, or warrior-like, or humanistic, or erotic, or proud, or tragic, or self-directed, or selfless. This Love divinity covers all of these moods and frames of mind.
It has both a simplicity and complexity that can appeal to the person who needs as few words as possible - only thoughts that edify without recourse to intellectual analysis; or can appeal to the intellectual person who requires reasoning: a metaphysics, a philosophy, a psychology, an ethics, with his spiritual way.
2. All told, this Divinity of Love has something to offer most everyone who aspires to, and strives for, wisdom; and human-transcendent wisdom, with its accompanying transcendent philosophy and humanness psychology, is that which opens the vista to this Love Divinity.
3. To aspire to live transcendently without self-understanding constitutes the two-dimensional human being; to psychologically understand ourselves without an underlying transcendent rhythm, also constitutes the two-dimensional human being. The three-dimensional human being understands himself humanly through his transcendence, and acts accordingly as best he can, always striving, struggling to surpass himself. This is wisdom: both human and transcendent, both practical and contemplative: thus a human-transcendent wisdom.
4. To attain this human-transcendent wisdom, both a psychology for the human part of us and a philosophy for the transcendent part of us are required: the one to understand ourselves and the other to free ourselves. And so, we have our self-transcendence as the attainment from our self-understanding and our self-freedom.
5. Yet these three - self-transcendence, self-understanding, and self-freedom - are really one and the same reality, for if you are free, you are transcendent and if you understand yourself, you are transcendent. They are separately named so as to differentiate each of their meanings into the transcendent part of us, the psychological part of us, and the human-transcendent part of us.
6. So basically the way of this divinity of Love is that it is a wisdom; and this wisdom has its accompanying psychology and philosophy as its foundation: its human-transcendence.
Our Self-love | Love Self
Love is not different from the Self ... the Self is love.
- Ramana Maharshi
13. If you're not able to resist X altogether, then do so partially; less than normal for you.
14. You must most definitely be "in love" with Love for your Love-oath to be effective more than periodically- "here today; gone tomorrow," so to speak.
15. Our Love Self: our talisman about our daily awareness.
16. Your X need not be a matter of doing without it; but lessening its excess. On this matter of "lessening its excess," we have to be so careful that, doing so, does not lead back to its habitual excess.
As soon as your "devil" creeps in to tempt you away from your Love-Self, on the instant turn to your mantra " "Resist-Transcendence-Love", repeated over and over again rapidly so that it blocks out that "that old "debil."
On the initial day, your initiation, so to speak, of beginning your quest for the self-freedom that your Love-oath has to offer you, you may feel so inspired, so "glorious," that you will want you forego more of your sensual-sensuous self; however be wary that your cells will want their habitual due, and with a vengeance,. One step at a time just as your Love-oath is operative one day at a time.
1 When all seems hopeless, and indulgence - indulgence that you always regret - seems your only way out of the pain; only your Love-oath for the day can hold you together. Don't betray it. Be strong! Resist! You have your mantras, "resist/transcendence/Love" to help you through the cauldrom; you have your love of Love to help you.
2 Keep notice of your inevitable shifting moods from day to day - "now you're up then you're down" "now you're fearless, then you're fearful" now "you're sure, then you're unsure" syndrome -
3 Doing without or less" is the main matter that our Love-oath has to deal with.
4 We all know our own particular matter(s) that has to be dealt with each day. These are the concerns for your Love-oath pact.
5 Quick! Catch yourself before you slip. To your mantra of resistance!
6 Eyes down when "She walks in beauty," (Byron) by you. Impossible, you say? Practically, yes. So, as an alternative, feast your eyes, then "blind" your mind -that is, images and thoughts. In other words, indulge your eyes; then let it go. A passing beauty to please the eye and mind. Then, lest arousal flood your mind, back to your Love-oath and your transcendent-mantra, and your life as it is.
7 Keep returning to the thought of your Love-Self and the word "Love" amidst your activities. Keep in touch.
8 With your Love-oath, you now have a purpose strong in meaning to put your resist-transcendent-Love mantra/Prayer in effect.
9 Do not - and i repeat, Do not - feel or be defeated should you fall (fail yourself). Pick yourself up the next day if possible. Get back on track without any guilt feelings. Make your pact again and again - it is always there for you - until you feel ashamed that you've gotten so far away from its efficacy. It will do you good whenever you genuinely want it to.
10 Keep your Love-Self close to your bosom as your dear friend who only cares for your good.
11 Think of yourself as a disciple of Love.
12 Embrace your Love-Self as your Savior and Friend. You yourself have created it consciously, and it is as real as you aspire it to be.
13 And what would be the natural rebound of breaking our Love pact? Discouragement, giving up, exclaiming such exclamations as: "What's the use," "The hell with it," "It's too hard," It's not realistic," "I'm too weak," " It's too demanding," "I'm only human," "What's the use," and on and on. Deceptions! Nothing but deceptions from keeping you
Resist! resist! -: Your first mantra. Your struggle. Next: transcendence-: empty your mind in transcendent consciousness. Next: Love-: your Love-self
Resist! For what reason, for what purpose? For Love. Why Love? Love is your essence (soul), your essential Being. How do we know this? Is there not some intangible X holding the universe together as -it -is from atom to gravity, from plant life to human life, now and always? This X we call Will metaphysically, or Field, scientifically. Humanistically, we call it Love. For those of us who aspire to be in touch with this X, we realize we have to minimize our ego-sensual self in order to maximize our human-transcendent self
The stimulus (situation) that formerly had you falling into its response will most likely always be present; and only your will to resist (thanks to your Love-pact) will save you from your grace (your Love-Self). so be prepared to face the situation well-armed against the temptation to cave in. Can you do it? Well, you're at war with yourself for the present time; so, you don't want be defeated again do you. This time you have your grace to keep you aright.
Your grace; that is what your Love-Self is to, for you. Keep that in mind always; for it proffers you blessing during your struggles.
I know you feel emotionally cauterizing (burning for release) when "it" (your "issue") strikes you on the sudden that you will not be able to how will you be able to "get on" if you don't give in to "it" on the impulse - and it is only the moment; because when you get passed it, it will be as though it never happened)
quote Shakespeare's sonnet:
Your Love-Self is proof enough of your need to immerse yourself in, and understand, Love in its most intimate, revealing secrets - all that is Love both humanly and transcendently.
The ultimate Aim: to be more of your Love-Self than your self-love.
MAN-1 / SELF-LOVE
"I used to be somewhat hot-tempered and prone to fits of impatience and sometimes anger. Even today, there are, of course, times when I lose my composure. When this happens, the least annoyance can take on undue proportions and upset me considerably. I may, for example, wake up in the morning and feel agitated for no particular reason. In this state, I find that even what ordinarily pleases me may irritate me. Just looking at my watch can give rise to feelings of annoyance."
Thoughts on my Love-self a year ago:
As resistance to doing without gradually becomes more and more a welcome behavioral pattern (not yet a consistant habit), it might even become more of a pleasure than giving in.
1. Be at war with yourself in peace against your lesser self for your greater self. And what is your lesser self than no other than your ego-sensuality that demands only its status quo as static in effect - or "the spirit is willing but the flesh is weak. And what is your greater self, which is no less than that which places you in the center of your transcendence in its Love-self.
2 "Doing without" in one regard - your humanness; is in another regard, doing within - your transcendence.
3 Do you feel yourself the warrior today? Then apply your resist-mantra primarily. Win over yourself.
4. That which tantalizes you is usually that which tempts you against your better judgment.
5. Impulse! Your mortal adversary or your immortal grace beyond conscious thought. It hurls you either Into the abyss of disgrace of ruination or the grace of wisdom.
6. Resist, yes, by all means. But for how long? What is the measure of our endurance;? At what point does our resistance collapse? In other words, how long can we hold out? Or do we just reach a point when we never do fail ourselves? Not very likely being subject to the frailties of our humanness. Consider this line of thought: (1) X tempts and we endure as far as we can, then give in; (2) X no longer tempts as much and we endure almost always; (3) X no longer tempts us at all as a result of lack of interest and desire through either old age, ennui, depression, sickness, lessening of our vital energy; exclusion of all tempting human contact and circumstances; spiritual immersion, moral virtue, moderate-to-severe madness, and so on? Notice that situations 1,2, and 3 are conditions out of the ordinary; yet most of us are engulfed in the ordinary. Only the extraordinary ("perfection," so-called) can propel us consistently - and "consistently" is the key word - beyond the ordinary. But the extraordinary normally goes against the grain of the ordinary - ordinary such as our human loves and attachments and their trails of inglorious deeds and needs. "Trails of glory" are found only in the exceptional; and the exceptional lies in the unity of (human) nature; the ordinary in the diversity of nature; and it is the diversity of nature (the life force) which rules the patterns of survival, both physical and psychological.
So where are we in this matter of resistance? Well, we do what we can with the help of our Love-oath, knowing all along that being both human and transcendent, we need a wisdom that will balance both aspects of our human nature according to our own disposition and temperament - our personality-character; in a word. And that wisdom is a human-transcendent wisdom bolster by our Love-oath. And it is this human-transcendence that keeps our humanness transcendent enough to keep our dignity, our honor, our relationships mostly in tact, and mostly in harmony amidst the clash of opposites between other persons and opposing circumstances.
OUR SELF-LOVE TOWARD OUR LOVE-SELF [begin 4-3-11]
1. We have our self-love and we have our Love-self.
2. Our self-love expresses our psychology; our Love-self expresses our transcendence.
3. Our self-love is concerned with our ego-sensuality; our Love-self is concerned with our human-transcendence.
4. Our self-love preserves our self-identity; our Love-self preserves our self-freedom.
5. Our self-love says "I"; our Love-self says "We."
6. Self-love says, "Me first"; Love-self says "You first."
7. Self-preference, self-concern, self-interest, self-assertion, self-confidence, self-conscious, self-sufficient, self-contained, self-control, self-defense, self-denial, self-depreciation, self-destruction, self-determination, self-effacing, self-esteem, selflessness, self-criticism, self-giving, selfish, unselfish, self-identity, self-importance, self-assurance, self-centered, self-mastery, self-poised, self-recrimination, self-regard, self-righteous, self-sacrifice, self-satisfaction, self-seeking self-starter, self-sufficient, self-will, self-worth
8. Yes, we love ourselves - natural; Yes, we love Love - trans-natural
9. I did it for my own sake as contrasted with I did it for Love's sake.
10. Our ego-self: I want; our self-love: I need.
11. Since the word "self" is included in both self-love and Love-self, let us take a look at the word as it applies either predominantly to self-love or Love self, or to both.
We have our self-love - that we're all too familiar with; and we have our Love-self, which we are not so familiar with.
Acquaintance with our Love-self is to be the quest of our life - a life of beauty and wonder.
And what is this Love-self of which we are to be acquainted? Is it not the very pith, essence, of our being? How so?
As Love binds all individual beings as one, so our Love-self binds us not only to our individual being, but to all beings as well. And "all beings" is as if to say, being itself as the bond of all beings.
The ultimate act of selfless love: Greater love has no man than he lay down his life for his friend
The ultimate act of self-love: Greater love has no man than he forego pleasure in pain.
RESUMED AFTER MANY FALSE STARTS OVER TIME / AUGUST 1, 2013
First Day / August 1, 2013
1 Our Love-Self is our eternal youth, our immortal mortality.
2 We have our self-love, our Love-Self, and their Love-Being - or simply Love itself or Being itself. Our self-love is our humanity in all its splendor and meaning, our Love-Self is our transcendence in all its wonder and meaning, and their Love-Being is the source of both in all its sacredness and meaning.
3 Make your Love-Self your constant companion.
4 Yes, love your self; it's your humanity; and yes love your Love-self even more since it is that which enriches your humanity.
5 In your weakness, garnish strength from your Friend and Companion.
6 No one loves you? Yes
7 No one loves you as you would want to be loved?
8 When you burn with untoward desire or lust, or revenge, or resentment, turn to the immediacy of your Love-self transcend with its flood of ease, calm and relief.
9 Consider Jesus or Buddha or Krishna, or anyone else divinely lived as the embodiment of your Love-self; so, by living their precepts, their gospel, you're in touch with their divinity. But if neither personage will do for you, then you have the source of their gospel within yourself to be in touch with - your Love-self, as it was theirs.
10 Your Love-self is with you always, right or wrong; but with a conscience if guiltily wrong.
11 It is with you always, conscious or unconscious of It; but it is your task to make it
conscious so that It becomes an intimate part of your daily life.
12 Think It always, though you may not feel It always - or even rarely. Actually you neither
think nor feel It itself; but rather the effects of It.
13 When your humanness springs its multifarious offshoots - which is nearly always - consider it your self-love that motivates it; when your transcendence intervenes - which, in comparison to your humanness, is nearly never - consider it your Love-self that intervenes to remind you that you are more than your humanness.
14 Self-love: self-preservation, self-interest, self-involvement, self-centered, self-confident, self-assured, self-esteem, self-mastery, self-respect, self-aware, self-abasement, self-absorption, self-flattery, self-complacent, self-conscious, self-control, self-deceit, self-improvement, self-sabotage, self-sufficient, self-defense, self-indulgent, self-incrimination, self-sacrifice, self-seeking, self-righteous, self-reliant, self-restraint, self-excitation, self-abuse, self-destruction
? all natural, both beneficial and harmful; but limiting, insecure, threatened, temporary,
15 Your self-love is referred to as "who"; your Love-self is referred to as "what." "Who" is personal; "What" is transpersonal. Both have their place in our lives. But the question remains always for each individual: Which is to take precedence in one's life? I suppose it comes down to which is more pressing, if not consciously, then unconsciously to the individual. In either case, one's Love-self is eternally present being conscious of It or unconscious of It.
16 Become intimate with your Friend; personalize It; since It is you limitlessly.
17 You're hurting emotionally? Turn it over to your Friend. It will help you take care of it.
18 Something is present ever in the background of our mind that induces us to think and
act transcendently beyond our humanness wherever we can. Let us call that ever-presence our Love-self: that aspect of us that wants and needs to love beyond ourselves and to be loved for ourselves.
19 Our Love-self is indifferent to good and evil - actually to everything human - It is just
"there" for us to choose or not , utilize or not, to unify ourselves with any given situation or person.
20 Our Love-self we can think of as simply Love - that which binds all things, all matters, in unity. In which case, our Love-self is no more nor no less than Love Itself, other than being personalized.
21 It is our mind that personalizes Love as our Love-self.
22 Yes, you will lose touch with your Love-self periodically; but it is there for you when you are ready for your return. What determines this "readiness" is indeterminate; but it will happen for sure so long as you do not sink under your humanness.
20 Our Love-self is Love personalized.
24 Old, unwanted habits cling to us tenaciously however in the background of our mind they may be; and the more insistent they are, the more they trouble us, even torture us.
25 And should we lose that whom we love the most, the most intense, - child or spouse especially - for that loss there is no remedy, no "except". Our vital nature takes over and grief consumes us so that we die to our self-love and so to our Love-self for the duration of that grief. What remains is a kind of suspended vacuum encased in pain if not anguish. Self-love will return as will Love self. Which, however will have the more effect on one's life?
26 Old, unwanted habits cling to us however they may be placed in the background of our mind; and the more insistent they are, the more they pervade our lives and relationships. How does our Love-self, our Friend, override, overcome, those pests? Probable answer: A habit stronger than all other habits. And you know the habit of which I speak.
27 When overwhelmed by pernicious or lusting habits - or more to the point, addictions - you can be sure that our Love-self is fairly much deadened without recourse. And so? Possible answer: rebuild! replace! rearrange! these stimulus-response, synaptic, cellular reactions, reflexes, so that attraction turns either to recoil or to passivity. A matter of reconditioning and reinforcement. How? Answers abound, according to each individual and each situation. Yet one constant underlies all these answers, whether they be psychological, philosophical, religious, spiritual, and that is, the ever-abiding Love-self: our savior.
28 Yes, Jesus may be your savior, or Buddha, or Krishna, or Mohammed, or whoever else; but keep in mind that these personages were illumined by their experience of the eternity of Love, whether called Brahma, or God, or Allah, or Dharma, whichever; and that Love expressed itself through their Love-self for which they were in touch and lived by. We too can live by and through our Love-self; most likely not nearly to the extent that these masters did, still, as Lennon sang in "Instant Karma," you can Come and get your share.
29 Concerned about doing the right thing or not? Your Friend will help you decide.
30 Some of us are temperamentally graced with the virtue of patience; others are not. For those who are not, only by turning to our Love-self can we temper the thrust of our intemperate impatience.
31 As for our wayward impulses - well, all I can say about them is that we do not have much of a chance against them; except, perhaps, in some cases, if we are immersed enough in our Love-self as a way of life. It is a struggle - not always, but enough to realize and accept that, after all, we are, and always will be to some degree subject to vagaries of our humanness.
32 Oh, the relief to turn to my Love-self and be relieved of that anxious mood!
33 Here is a way to offset unwanted thoughts and images when they invade and pervade your vulnerable mind: ? Repeat on the spot, the word "Transcendence" over and over again rapidly so that you do not leave "room" for any other thought. Then just as quickly, switch to the thought of your "Love-self" and repeat rapidly "My Love-self," or "My Friend," or simply "Love"; keep at it until the unwanted/wanted thought dispels. If the word these latter word-thoughts do not take effect, then return to the rapid repetition of the word "Transcendence". That should do it, if you truly want or need to rid yourself of that tempting thought or image. And for this process to have a lasting, consistent effect, you have to be strongly determined to make it work; otherwise, long-term psychological habits persist relentlessly - I mean it is a matter of being embedded in your cells (stimulus/response, attraction/repulsion, depletion/repletion
it will always work for minor matters; for major matters, the struggle is ongoing so long as temptation is on the make to seduce you. You know that phrase the motto, "make love not war"; well, relatedly, Your motto is to be "Make victory not defeat."
1 Frenetic! Frantic! Obsessive! Furious! Lustful! - These emotional extremities are self-love gone impulsively wild, which instinctively place us on the verge of going "over the edge," of losing all sense of self to be immersed into the abyss of nonrationality. What transcendence or spirituality can curb, calm, or tame the rapaciousness, of such furious emotions when they're upon us? It would be like being trapped in a nightmare. And then there are the wasteland emotions of hopelessness, futility, boredom, aloneness, guilt, shame, despair, uselessness, dejection, heartbreak, unmitigated stress or anxiety angst; of being abandoned, rejected, ridiculed; where the pool of forgetfulness, and thoughts of suicide prevail. And then there are the variation of fear: anxiety, dread, fright, distress, panic, foreboding.
Are there any remedies for such overwhelming, self-destructive emotions possible when they strike us unannounced? If there are, I know of none other than medication.
So, what we have here is the inevitability of the extremities of our humanity that are almost totally impervious to the assuagement of our Love-self; It simply is out of the picture, and out of the question, under such duress; and we are left only with the stripped starkness of our poor, woeful humanity. We are fairly much on our own. So, in conclusion, we do our best, and hope for the best, with what we have and what we are. And when we are struck, as by lightening, we hope that there is a vestige of an awareness of our Love-self that may, by as a miracle, with a big help from our Friend, and "a little help from our friends" help us get through intact.
And as a further conclusion, our Love-self, spiritual as It is, we have recourse to mostly under our normal, everyday emotional life; It is fairly much nullified when under siege by the extremities of our human psychology.
It is not to be expected that everyone would be receptive to their Love-self. There are those who are so hard-cased to their self-love that for them any notion of their Love-self is as foreign to them as the holy grail. I say of "their Love-self," because It is as much essentially them as It is everyone and everything; it's just that they do not recognize It nor most likely ever will unless a sudden bolt of awareness strikes them. Even then it will be interpreted as some other mental phenomenon. These are the hard, or hardened persons who are everywhere always. Our Self-love is for the basically soft-natured persons who invariably are normally receptive to It if understood or sensed or experienced.
Of course there will be times enough when we simply do not, or cannot, turn to our Love-self for Its balm and calm. At such times, self-love reigns and we collapse morally, spiritually, honorably; and from that point on we are buffeted left and right, by our vulnerabilities, by our receptivities. Hopefully we pull through and return to our Friend who "forgives us seventy times seven."
The more immersed we are in our Love-Self, the more our self-love recedes from its dominance, the more it concedes its habits - though never entirely, never always.
The despotism of self-love at its exreme shuts out
The ultimate act of selfless love: Greater love has no man than he lay down his life for his friend
The ultimate act of self-love: Greater love has no man that he lay down pleasure for pain.
MONDAY October 14th, 2013
Now I can dirty my hands without being squeamish about it.
Now it will be easier for me to do the right thing moreso than ever before.
Now I will be better able to bear my moods: moods of futility, of hopelessness.
Can you bear the at the pit of your bowels? Only in keeping with your Love self can you.
Regarding these notes: I immediately write them down as the thoughts come to me, so that I do not lose the immediacy of the thought-feelings that sparked them.
1. It comes to me of a sudden: Ascendancy!
2. This is to be my sacred word, my beauteous mantra. I call it "beauteous" because of the aesthetic feeling I have of it now.
3. Ascendancy - my God! I've found my God the God that the great ones say to have in mind at all times while "busy making other plans" (Lennon); which I always thought impossible for me in my life's format.
4. Immediately, I put my mask on for the first time in years, with very few exceptions, to meditate on this new-found Word ( I capitalize it to emphasize its sacredness for me. And it's beautiful and there, and peaceful.
5. I repeat the word over and over and over.
6. If I can't feel it, then think of its meaning.
Second Day 9-16
1. Out among people today. I actually want to keep my eyes to myself as I repeat my mantra, "Ascendancy".
2. Of course, I question this Word (as is my wont with all my other "Words") as to whether it is just another of my transcendent findings that gradually dispel after a day or two as a dead end.
3. The end of the day and its import is still with me.
Third Day (9-17)
[The following notes result from my ascendant-meditative sessions. The thought comes to me ,and I immediately remove my mask and write it down.
1. My third day with this wonder of a word; and it's still there; I should say: here in me making its presence.
2 There's some kind of magic to this word, Ascendancy - I capitalize it because of its transcendent effect on me; it modifies my mental meanderings into a unitive whole of something I never would have expected t all in my normal flippancy.
3 Repetition of Ascendancy is not tiresome to me, as has been my repeti- tion of the word "transcendence", however helpful it has been for my self-overcoming.
4 Ascendancy is not a mind-controlling process, but a sense of fulfillment.
5 My thought of Ascendancy blanks out my mental meanderings so that I see only the word with its background shinning.
6 I frequently find it difficult to remember the word when I want to turn to it. It finally comes to me; but the searching frustrates me. It's understandable, though, since this process is all new to me. I think in time the word will come to me spontaneously when I want/need it to.
7 For me now, Ascendancy is the holiest of holies.
8 For the first time ever I find it incredibly amazing that I am able to not curb but transfer my flippant, restless mental thoughts and image into a quiet, sus- tained, stop! I no longer need to keep my mind occupied with trivia to keep myself from boredom, from not knowing what to do with it, from keeping myself from "nothing"!
9 It's so much easier and sustainable to stop my random thoughts at the master thought of Ascendancy.
10 It's not so much a feeling I experience in my thought of Ascendancy; but the experience itself which is more than fine with me.
11 It's so much easier for me now - actually it's a breeze to forego my ego-self in matters of me-my-mine.
12 The mind, as we well know, cannot bear quiet stillness; it seems always to have to be up and about and doing like monkeys on swing bars. And "seems" is the catchword because many of us need "sweet sessions of silent thought"; yet cannot bring ourselves to slow down, to stop ourselves to exper- ience the savor of those sessions - myself as well, of course. Yet these ses- sions of Ascendancy have placed their mark of preference on me; and I'm all the more the better for them. And they need not only be in solitude, but partially in public. Not totally, sure enough, nor even near it; but enough to have made the beginnings of the shift. My mind has wandered about for too long for it to accept this shift consistently, I'm sure. Perhaps it's indulging me for a bit until it's ready to take the reigns once again, to return itself to where it belongs: chitter chatter, pitter patter: mind and matter.
13 Repeating 'Ascendancy' ignites all kinds of unexpected phenomena from "nowhere" like a huge face of a beautiful woman, a shadow of (as a black and white photograph) of a woman with beautifully formed lips. Then it's gone.
14 Is Ascendancy the key to our "kingdom within"?
15 It seems that I could lie here with my mask on forever, as it were; but I know I have to return from this ideal-reality to practical reality in 15 more minutes.
16 What was so pressing for me before I began this Ascendancy session was dispelled when It took the center stage.
17 Unpleasant households chores so easy to turn to knowing that Ascen-
dancy matters most.
18 Devotion to Ascendancy is to be my foremost motive and desire, and eventually passion.
19 I keep repeating Ascendancy until I "see" what happens next with the exception of my self-thoughts.
20 Courage issues from the grace of Ascendancy. I can now do, or not do, what I normally would shrink from - for now, at least!.
21 Einstein: "There is no doubt that a single creative thought has the power to change the world." And for me, that creative thought is Ascendancy.
22 Ascendancy is the talisman I hang about my mind.
23 With Ascendancy I now have the ultimate purpose to be single-minded to the task.
24 The thought of Ascendancy keeps me grounded to the quiet-stillness I wrote about so many years ago in my middle-late twenties and thirties
and forties; however with no know-how to achieve it consistently.
25 I'm home! At last with the right word-concept: Ascendancy.
26 I no longer have to be right, even most of the time.
27 I now have the word, the mantra, to keep me afloat, so to speak. It is all I need / as my Friend indeed.
28 Back to my masked session. Just before I'm about to begin repeating the Word, Ascendancy, A white panoramic glow floods my mind for a second. It happens after writing this down. Here I go again!
29 Within my Ascendancy session, I'm at my transconscious mind it seems. If so, everything changes for me. Ah, let it be.
30 And then there is the awareness of Ascendancy without thought of the word itself.
31 You do what the Word, Ascendancy, means.
September 18, 2017 (4th day)
1 I'm thinking of something important, and then notice in the background is (lurking) the word "Ascendancy"!without my even knowing it beforehand.
2 I start to drive somewhere, and for the first time the longest time ever I don't turn on music or the news. I simply prefer to be with my Ascendancy. This surprises me to no end. And to add to this wonderment, it feels so natural with- out any resistance at all from my habitual inclination.
3 Opportunity presented itself intensely; and so I slipped again, even though I have my new Friend. I have a feeling that even lust will lose most of its sway on me eventually . . . Really?!
4 Very strange. Even though I'm not conscious of the Word, It's present in the background of my mind!
5 I notice now, even more than at first, I say the Word either vocally or mentally. Somehow I prefer 'saying' it mentally.
6 It is now engulfing me with a sweet feeling of love.
7 I don't have to feel It to know that it's there.
8 At times the Ascendancy seems to mean nothing to me of no relevance at all. Then It returns meaning everything to me!
9 It's grace seeps through me lightly now.
10 I know ascendancy is just a word, a concept; yet it has a presence more than just a word or concept.
11 I find myself stopping my usual mental distractions so to be with Ascen- dancy. I don't have to be and do what I usually do just to continue entertaining myself.
12 I just want to be quiet while doing my chores no singing nor "kidding around". Now I understand the Wisdom books in the Old Testament that teach- es (preaches) seriousness rather than frivolity. My quiet keeps me in touch with It (Ascendancy).
1. I call Ascendancy: the Presence.
2. The word Ascendancy comes to me immediately as I call upon It. No searching for It. I need this immediacy always. Like second nature like my name that I don't forget.
3. I imagine my becoming, being, It. Without thought! Wouldn't that be some- thing!
4. I slipped again my X. Let me say that this X could be any addiction one might have (gambling, alcoholism, drugs, sex, overeating, to name a few of the main ones)
5. Out driving again (chores). I still prefer my Ascendancy instead of the diversion of music or news. It's amazing! the change in me without effort or self-control. I would like to listen to music; it would be pleasurable if I thought about it; nothing is stopping me no resolves and the like. I can get by without it, whereas before my Ascendancy's phenomenon her day, it was almost impossible to be in my own thoughts without music or sometimes the news.
6. Am keeping my eyes to myself - from women especially easy today. I prefer the indwelling rather than stimulation.
7. While among others Eyes cast down than all around.
8. Should I have a serious accident my fault what of my Ascendancy in such a situation?
9. My critical eye of (often "against") others my lifelong habit (addiction?); what is to become of it? Answer: its surcease, I hope. It's possible with wis- dom love as well as Ascendancy. And my lustful eye? Well, when right in front of me, I'm not sure. Do I then dry up, so to speak without that eye? Not if I transform that lustful eye to my universal wonder of womanhood in all her facets sexual, erotic, maternal, sensuous/sensual/ flirtatious/charming, aging, good/ bad. All this is a lot to take in and expect of us poor men adrift in our sexuality at first sight of one woman after another, time and time again. Yet
if there is a 'yet'.
10. I don't have to think of the meaning of Ascendancy. I just know that It is divine and accept It as that.
11. Woke up from a nap, "blues around my head" anxious about money matters. I turn to Ascendancy, and it helps a little; enough to keep me grounded.
12. Very odd! Here I am free to indulge myself; and I have no lust to do so! I know it's my Ascendancy that provides this glory for me.
1. Woke up aroused - the danger zone. I'm not going to get out of this one; Ascendancy is way in the background of effect. But first I have to do something
then it's gone: the arousal; even the impulse to revive it. I prefer Ascendan- cy's peace!
Just before this 'event', I was thinking that I was losing it: Ascendancy's influence, its meaning; and thought, " Typical with all my spiritual discoveries: they last a day or two, even a week sometimes; and then their gone. Same old story.
But, as I just found out, It is still with me, still "there" somewhere, even if It seems to be ineffectual to me.
So, hold on, Joseph! Don't despair, Don't give up on It, on yourself, how- ever you may want to squirm out of it; however deceptively, fruitless, even im- possible, even meaningless, it may seem. So, even if there's nothing "there" for me to hold on to, to inspire me, to protect me (from myself) keep to it: It's you essentially; come out of the dark of your mind to enlighten you (as it has enlightened you at various times in the past with your transcendent discoveries and inspirations)
2. Ascendancy means "rise above" in my transcendent sense of the word - a kind of ascension; let me call it "ascendant ascension' the, or my, Ascen sion.
3. Ascendancy is the concept, the mental form, in touch with my (your) "Ascension".
4. Ascendancy is my ascension particularized; is my way, my in-touch-with It.
5. My rational mind writing the following: "I hope all these notes are not in vain not a quiet desperation to be free from my vulnerable mortality, psycho- logical taints."
6. Ascendancy: the doing; Ascension: the done. Ascendancy: the journey; Ascension: the destination. Ascendancy: the light from the dark; Ascension: the light and the dark. Ascendancy: the known; Ascension: the unknown.
7. The more I write of this wondrous A the more I hope I will become so im- mersed in It that no extension of reasoning will avert me from it.
8. My ascendancy sessions are to merge, to immerse, me into my ascension.
Faith in It when it's not there for you; when all you draw is a blank. Then ask yourself honestly: "Has it not proven itself to, for, you over and over. Keep the faith! Keep to It, repeating it always though it may seem useless, empty and that's the key's deceptive word: "seems".
9. I failed myself. but no matter; it's coming to an end eventually thanks to my Ascendancy ideal: that is, realistic ideal, no matter how enticing.
10. This whole marvel, Ascendancy, is a wonderment to behold and prac- tice.
1. If you can't feel It, then explore its purpose, its meaning however abstract that may be. Try it.
2. Ascendancy signifies projecting your mind beyond one's ego-self (the overman-complex)
3. Ascendancy signifies egolessness to me. Without interference of my ego, I am able to commune be ascendant - during my ascendant sessions: that is being solely with my ascendancy-ideal.
4. Am I 100% sure of the efficacy of Ascendancy's continuing presence.
5. I'm now among people, and am naturally not looking at them with ease, and without thought of A.
1. It's still with me, but faintly, somewhat remotely, even though nothing much has been happening these past few days. I still recall It but hardly to any avail. I won't let go of It regardless of its ineffectiveness.
2. I feel as though I'm being groomed for a new dimension of my being! I say this even though the thought or feel of Ascendancy is pretty much absent . . .yet I sense its presence!
3. Again, even though As is not in my awareness, I still prefer to keep my mind free from "kidding around". Every time I start with it, I immediately stop myself. Why, I ask myself? It's like a small miracle, as though I'm metamorpho- sizing.
1. I no longer do X (sacrifices, ego-refinement, etc.) for my betterment of Y. X is very human of me; Y is transcend ent of me. Now, I'm of late age, and it's possible, even probable, that I can continue in Y for the rest of my life. But what if I were in my late twenties or thirties or even fourties, could I persist in Y with with X ever enticing me for the next 30 or 40 years?
2. In my ascendant session, I came upon another insight (small miracle for me). Inhale a breath, then exhale that breath while saying "ascendancy" slowly one syllable at a time with nothing in mind except that word and your breathing. [Note: the first syllable of "ascendancy" is pronounced 'uh' (the schwa sound) rather than the short 'a' sound.
3. A modification of this wondrous procedure: Upon inhaling my breath say the first syllable of 'Ascendancy" ('uh') on ending the inhalation. Then say the other three syllables of "ascendancy" upon exhaling that breath.
4. On regulating my breathing in this manner, I more easily than ever block out all other thoughts and images; and as one (There are others I'm sure I will experience as I continue this process.) and as a two-in-one result, a quiet-still pervades my mind.
5. Now this is my first experience of this wondrous process; and knowing how "perverse" my meandering mind is from day to day, I'm not sure how it will react to this wonder. I will see; and it is what will make sure that I proceed day to day.
6. With ascendancy in mind (aware of it or not) and practice, minor annoy-ances and chores are easier to bear - well, not so much 'bear' but 'accept' and do what's to be done.
7. My psychological fears and anxieties lessen with Ascendancy by my side.
8. I can bear and accept physical pain more easily and readily. For instance, my foot is hurting, and my first reaction is angry resentment that I have to be in pain while I am otherwise enjoying myself. My next thought, however - under Ascendancy's influence - is the exclamation: "Good! Let it happen. I'll compen- sate somehow."
9. My humanness (all-too-human side) is taking a turn for the better! Of this I have no doubt.
10. Regarding this matter of 'doing the right thing', it has always been a thorn in mind, morally, spiritual, psychologically, philosophically. I now have a solu-tion, if only partial: Ascendancy as the motivation!
1. Ascendancy represents to me both the alpha and omega of all and nothing.
1. I'm determined to stay to my wonder word, Ascendancy, no matter how remote it may be feelingly for all the reasons about which I've written these past few days. It's effects on me are an incredible marvel.
2. I'm metamorphosing back to my old ways! What a fool I was to think other- wise! Nothing more need be said.
3. What does Ascendancy stand for? What is its meaning? Wondrous!
1. Ascendancy's stirring effect on/in me has gone; as it was to be expected.
2. When I eat alone, I always read, or when I eat with Sharon, we always watch TV. Today, however, I start to eat alone and am about to read when I stop myself, and decide (not a want) to just eat and be with Ascendancy.
1. It looks like my wondrous experience, time, wit Ascendancy is over! It has lost its effect on me, its meaning to me. I've returned to my old-as-usual ways with a vengeance!
2. I'm adrift again!
3. I knew it would happen; though I did believe this Ascendancy grace was different than all the other graces I've experienced in the past in fact, it was different
4. The word "love" returns to me as "the Word". I grasp for its significance in place of Ascendancy; and it seems right.
5. It comes to me that perhaps this sojourn with Ascendancy was meant to be experienced so that I would return to the word "love" (in its metaphysical, spiritual meaning as the bond of unity). If only! After all, Love has been my intellectual and transcendent history.
1. Meaning gives love its unifying order.
2. Ascendancy's meaning is to be in touch with a higher plane of conscious- ness.
3. And what is this "higher plane of consciousness"? Is it not Love that which binds all matters of existence according to their purpose, form, and particularity imbued with, ordered by, Meaning.
4. Could it be that, as I've said, my sojourn with Ascendancy was the nec- essary transition to Love-Itself, not only for me myself, for my own edification, but for those persons who are unable to connect with Love-Itself. I think so.
5. Are these notes, Ascendancy-to-Love meant to be the prelude to all my love writings and experiences? I'm not sure.
The word "Love" is not happening other than in a minimal way; not as the on-going sense of wonderment I've experienced these past days in my mind's Ascendancy. This wonderment is gone. It's as though this Ascendancy's grace
has abandoned me for who knows how long when it will return, if ever.
I'm probably (sure?) asking far too much to expect to live constantly in the grace of Ascendancy as I've had it. Is it hubris of me?
[A year later with the meaning and experience of 'Ascendancy' long absent, Grace descends upon me]
1. A sudden instant illumination issues from my thought: Grace! the All-Knowing imparting its universe.
2. I turn my mind to the word Grace and there It is!
3. Grace is the word!
4. As I think of the word Gace, it shifts my self-thoughts to an inspiration to be gracious, graceful, graced grateful.
5. Grace induces right action.
6. Grace dispels unruly, unsavory, unwanted thoughts and images.
7. I beckon Grace; that is to say more subtly, Grace beckons me The former is transitory; the latter, instantaneous: sudden illumination.
8. [An interpretation of my past mystic Experiences inspired by, and related to, the word Grace, as its meaning currently radiates through my mind] :
When Grace comes upon me, illumined, "out of nowhere," without my willing It so, then Pure-Conscious-Bliss occurs as a "millions suns" (Lennon) so bright that the Light is "darkened; as though this "Dark" empowers infinite Light; there- by signaling MEANING. ... In which case, Light is Dark and Dark is Light which indicates (our concepts of) timelessness, formlessness, purposeless- ness, causality (Aristotle's 'First Cause' not itself caused; beyond cause and effect). Is this so-called analysis the 'nowhere' the 'nothingness', the 'abyss', of Grace? Considering this mysterium, I might ask: "Would I rather be this: my-meaning, or Meaning-Itself? I need not (or cannot) answer this query; it's as though I asked, "Would I rather be mortal or immortal?"
9. The simultaniety of of Light and Dark, as expressed above, could be re- lated to an existence of a round square, or standing and sitting at the same time; therby violating the law of contradiction.
10. Considering my mental foray as stated in #s 8 and 9, I can now make the distinction between my two separate illuminations: the distinction between "Grace" and "Ascendancy". Grace, I call upon for it to take me to my trans-
cendent place, then leads me back to my self-awareness, my self-love. As-
cendancy, on the other side, happens to me without my intended intervention, and stays with me for a much longer time.
11. Could it be that my earlier Ascendancy transcendant experience is really Grace extended, Grace in disguise, so to speak, as the Ascendancy actuality?
12. A last thought: The thought of Grace inspires me relatedly to be gracious, to walk with grace ... to be transcendently grace.
TIME INTERLUDE (One month later with nothing occurring regarding these two living concepts: Grace and Ascendancy. Grace resumes to take my central focus.)
I:1 My Grace!
I:2 Meaning's Grace!
I:3 Grace: The Mystery of mysteries.
I:4 Grace graces me.
I:5. Grace-Itself is everywhere-nowhere.
II:1 Grace-Itself is Love-Itself manifested transcendently.
II:2 My grace is love manifested.
II:3 My grace is uniquely a human phenomenon as a wave is to its ocean; or the wave-ocean is to its ocean.
II:4 Desire Grace as you desire persons and things.
II:5 Grace yourself into acts and moods of Grace-Itself (or simply Grace).
II:6 Where are you, my Grace? Come out of hiding! I'll be a good boy.
II:7 How do I close my eyes and thoughts and images to all but you (when appropriate) if not actually, then figuratively?! Is it not without arousal; yet with wonder? wonder that life's bounty entrances me rather than encaptures me? Is this not like beautifying the ugly? understanding the necessity of evil as a form of good?
II:8 Wonderment! The awe of Grace! I wonder that Grace stirs me as none other - as Love binds me to It; though not actually except through its traces, as the atom can be seen and known only by its traces.
II:9 Grace-Itself for my meditative-contemplative mind; my-grace for my loving, moral mind.
III:1 My Zen-mantra: Grace; that is, no-thought mantra, is what I prefer during this meditative-contemplative session - Nothing but the repetition of the word Grace as its divinity.
III:2 With my eyes masked and closed: The repetition the word Grace is now so peacefully beautifying.
III:3 Now I feel the beauty of the word Grace; another time I think Grace; and
still another time, I neither feel nor think Grace; rather, I prefer to strive to become Grace quite outside of myself.
Actually, as I think of it, I really, in truth, prefer the former two activities than the latter being human, for that reason; now, that is.
I might call this latter experience the Silence
the holy Silence; or simply: Silence.
III:4 I'm now reminded of an "odd" , unusual, experience I felt-and-thought earlier this morning: I was about to turn on my music while copy-writing, when unex-pectedly, I felt my silence; and preferred it to my music. I thought of this won-derful silence as "pure music"; not actual music, not even the "music of the spheres", but
Can I call it the Source of music - not quite knowing what I mean by this? As I think of it now, right or wrong, this Silence is part of our "not-knowingness that pervades throughout the human mind, if not interminably bothers the mind: the unknown I call Grace, our Grace, Grace of God, the kingdom of God?
III:5 Is Grace intentional? Yes and no. Yes, within me; no, without me.
III:6 Others irritate us often enough; even our beloved ones. It can't be helped; it's our common humanness subject to various moods, impatience, boredom, dislikes, pains, and all the rest. Our grace, however, moderates these irritations considerably, since Grace takes primary importance when we're under its glowing influence; which is to understand and love what we normally do not love. In other words, Grace initiates love that transforms our common humanness into our common humanity.
III:7 The beam of the word, Grace, as I now continually repeat it in the closure of my mind is so peacefully beautiful that I'm reminded of Keat's immortal verse: "Beauty is truth, truth beauty, that is all Ye know on earth, and all ye need to know."
III:8 Grace is the force, and justification, of Transcendence.
Perspectives of Love
Into The Light of Day
Dedication: To the love of my wife and of my kind that moves me in deep undercurrents, I offer you my thoughts in these sacred words given to me by you, my fellow wayfarers, and by all our ancestors coursing through our blood, nerve and brain from the beginning to the end of it all.
I lift the veil of Love a little so that we can see It clearer than ever we did before. I bring the intuition of Love out of the dark of our mind into the light of day! ... But! only as image of its Meaning forever be-yond our ken in life but not beyond Its touch.
The following ten perspectives of love were inspired upon falling in love with my wife-to-be and our long beloved years together afterwards.
Love, as written in these perspectives is to be understood as primarily the bond of all unity conceived and experienced as Love-within us all : humanly, transcendently, and human-transcendently.
For the Consolation of My Wife
1. Love is what you are.
2. God is Love, and so are you.
3. Though suffering surrounds you, though sorrows aggrieve you ... but love, and you are in touch.
4. Let the God of Love console your mind; for you are Love and Love is you.
5. Be inspired. For God does love you, though Love does pain you to the quick.
6. Love is fire in the blood: the quickening of all that lives. And so, your God is He, is She, as well as It of all that IS.
7. Your God does love you, just as you love God ... for God is Love and Love is you.
8. And when you pray to God, your Love, know that is when you are in touch.
9. To be in touch is God's grace in you to love yourself in everyone that you can.
10. Why do you stray from your God in Love when all that He wants is for you to love yourself as She for He and It?
11. God is Love as the bond of unity.
12. You yourself are Love as well: as bond of corporal-psychic unity. And as you yourself are a bond as one as parts to whole; so is that self-same bond the ONE that unifies all things as one.
13. Love! though you die to yourself. For dying to self is living to Love.
14. Why despair that you have lost your God when God is centered to your being? How can God have lost His way when She is everywhere when It is no-where?
15. In the darkness of your mind is surprisingly the light of Love. All you need is be in touch with It.
16. Love! though you hate your life at times; for only Love can bear life through and make it bow to acts of love.
17. Why pine for what is not, nor ever can be? Could Love have done it otherwise? Can it be done otherwise? That is for you to discover; since you yourself are Love. This hint might help you find your way: that Love destroys as it creates; and from what is destroyed is upon that which is created either anew or new.
18. As pain is the price for whatever is dear, so pain is our friend as much as is pleasure however hard to take is this truth.
19. Though you be caught up in the affairs of the day, however trying, however tense, know that your acts of love keep you in touch with Love: your God. And your acts of love, though painful they can be, wear this simple truth to your breast: that your pain can be your pleasure just as your pleasure can be your pain.
20. If only you understood what you believe then fear would fade from your mind for good, and your spirit would carry you through this enigmatic life.
21. Free your spirit! Be in touch with Love. Love is God of unity: that which binds all things as the very God that binds you to yourself, to me and to the world itself.
22. Feel yourself as the bond you are and that is God in touch with you. That is your spirit speaking to you. That is the spirit you think you lost, but is ever there waiting for you.
23. Acts of love is Love manifested. And what are acts of love, you ask? An act of love is what you do that is right and true, and good of will.
24. Since life is flux of opposite poles, there is no constant this or that; and we are caught in the midst of it, conscious that there's no way out. So best it is to bear or flow with it, and not give in until our mind or body fail and then it would make no difference at all.
25. It saddens me that life is so very hard on you, that solace seems so far away. But that you're loved and that you love can make you strong where you'd otherwise be weak and failing.
26. You are in touch with God for sure when you act in love, and pleasure bathes your mind in good. Each act of love yields its reward in pleasure that you acted so. Yet when the act is done and the pleasure's gone, Love slips away from consciousness unless you start all over again. And if you feel no pleasure from an act of love; yet you feel it was right nonetheless, you still are in touch with your divinity perhaps moreso, since Love itself is not the pleasure you feel. And would you not act in love even though you felt no pleasure? Is your act measurable by the pleasure you feel, or by the love you impart?
27. Acts of love are not for others only; but for you alone apart from others. For is it not your first priority to love yourself as the embodiment of Love, as the bond of your own unity? For only as you love your world can you love the world.
28. When you do good for another, the pleasure you feel is the affirmation of the oneness you conjoined with that other.
The Power of Love
[Written Just Before Falling in Love with My Wife-to-be in Anticipation]
1 One must be strong to love.
2 Love has to be reserved, not given too effusively; otherwise it will be misunderstood, mistaken, even resented, if the other is not able to reciprocate.
3 In the beginning stages of love, one must be assured that he is not so all loving, that he is incapable of hate or lust or resentment, and all other familiar self-needs and expressions.
4 It is hard to love without feeling, because much is required too much for the many.
5 To love fully is to be aware of loving.
6 One must often overcome the mood, the inclination, the impulse, of the moment to feel or express love.
7 A warm, sincere smile from others how it can raise our spirits; what a lovely expression of love.
8 If we loved fully we would have little left of ourselves for lust.
9 Lust is hard and thrusting; love, soft and driving.
10 The last thing one must think is that, love at its core, is weak or saccharine however weak or sacchrine it may make us.
11 Love is a unifying force or power to be more precise.
12 Human, caring, love is an affectionate bond of compassionate unity.
13 We must come to realize that when we are considerate, thoughtful; when we feel sympathy, compassion, empathy; when we are buoyed up with joyous energy that is the flow of love happening to us.
14 Love has always to contend with the jabs and pokes of others: their sarcasm, arrogance, indifference, remoteness, mood changes, and all the rest. This way of love is no easy ride.
15 It is one thing to be all smiling, pleasant, and courteous toward our equals; that is easy on the face of things, that is; but not so easy toward those whom we consider our unequals. That is quite another matter. Perhaps it would be the best thing to consider everyone, right down to the lowest, the meanest, our equals. But to take this crucial step, is to go beyond the normal human expression of love. Is this not what is needed, though?
16 We're apprehensive of truly loving, of really giving of ourselves yes! And so we continue to speak about it, write about it, sing about it. A cul-de-sac if ever there was one.
17 Love is a strengthening, a buoyancy.
18 Love teaches patience does it ever!
19 Love's body. In loving the body of another is akin to love his-her soul. In the loving embrace of two bodies, both hearts, both souls, fuse into one being.
20 The loving attitude does not mean that one actually feels (or feigns) love for everybody at all times, but that one acts in a loving manner. This is known as good will.
21 The loving attitude is certainly an ego-refining process. You do give much of the positive in yourself.
22 What? If I am to love, I can no longer be party to gossip, to barbs, to jibes, toward others? Am I to be an austere, compassionate patron? Only to see the good in others? Will I not be an utter bore to others? Not for me, thank you. Love must be something more much more!
The Image of Love
[Written in the passion and beauty of being in love with my wife-to-be]
1 Love conquers everything even itself!
2 Love is the force that moves mountains, that weathers rock, that shapes events.
3 Love is no respecter of persons; it unifies and divides as It wills.
4 Love is the mystery of human love.
5 Love knows no boundaries.
6 Love makes no mistakes.
7 The flash of Love blinds the sight of human reason so to illumine the truth of vision.
8 Love unsettles so that it may settle its way.
9 The tumultuous movements of Love quake the human organism.
10 The love between a man and a woman at its fiery center fuses them together in passion and beauty.
11 Love makes no exclusions; it encompasses all.
12 To love one human being fully and deeply is to love all human beings.
13 Love is divinity in life.
14 Love does not hold back.
15 Love makes no distinctions.
16 Love lets down all the restraints that the self sets up.
17 Self intrudes itself into the source and flow of love.
18 Love is selfless.
19 Love frees the mind from the impetuous ego.
20 Love frees the mind and unravels the ego.
21 Love is free; the ego is bound. Therein centers the conflict of human life and love.
22 When ego turns ogre and sex turns tyrant, Love is turned outdoors.
23 Love has no secrets It gives Its all.
24 Through physical love pure Love is neared.
25 Love is the innocence of a child at play, of an infant at the breast pure surrender.
26 Love does not pose; It does not put on airs; It is what It is.
27 Lust is the sister of Love sometimes in unison, sometimes divided.
28 Seek first the kingdom of Love, and all else will be given you.
29 Love is of eternity.
30 Everything changes except Love, which is constant.
31 Love in action: good works.
32 Love penetrates the veil of Maya.
33 Love is everything and nothing. A round square is nothing, except a meaningless concept; and as a concept, it exists in the mind; and so it is -that is to say, it (nothing) exists.
34 If God is Love, let us then reach God through acts of love.
35 Love pacifies the impulsive urge in us.
36 Lust will not do unless impassioned with Love's embrace.
37 Love makes no exclusions; it encompasses all.
38 Fear not to love. It is yourself at your very best.
39 An Image of Love: Love dances the soul with the simplicity of a child.
40 What you do not like, then love.
41 Patience lies in wait for Love to ease its way.
43 Love moves in grace and force.
44 Love graces one's movements and gait.
45 Love is concerned with order in bringing order to Its disorder.
46 Love is the master of moods.
47 "Think of God" The dictum of the sages.
But what to think? The question of the ages.
48 Say, think, the word "Love" to yourself; keep it in mind always. Let it be the talisman around your mind and heart.
49 Transform everything you do into acts and thoughts of love.
50 Love motivates us to love; that Love which is inward of us and so is us.
51 Love all persons in understanding; a few in affection; and those closest to us, in depth.
52 Wed love to right
With all your might
Never end the fight
Whatever your plight;
Scale the height
to your inward Light.
53 Think of yourself as Love incarnate that which you essentially are.
54 Through the explosion of death into the light and oneness of Love we go.
55 Think, ponder; love deep, deep in your heart, straight through you mind, inward to your being and know and be the Love you are.
56 Love acts in grace and in strength. It defies inertia so that It may create Its works of Love.
57 Think the word Love, and be free believe me!
58 Love is not possessive; It is free as the bird on the wing, as the breeze through the air.
59 The thought of Love energizes, vitalizes, uplifts, the spirits. Think of love, and up goes the adrenaline level.
60 Right is Love in action; sympathy, Love in feeling; duty, Love in principle; good, Love in beauty.
The Way of Love
[Written After Falling in Love with My Wife-to-be]
1 Love is an overcoming of self and other selves.
2 It is now time in our history for love to take the ascendancy over ego. The ego has long had its day. It's time for it to take the backseat. Yes, long live the ego! But strong live love!
3 If you think love is easy, is a kind of weakness, then, my friend, try it sometime especially when you don't feel it!
4 No religious or spiritual stances with the way of love. Anything goes as long as its done in love, for the right that is, a just right.
5 Peace is the moral equivalent of love.
6 The severe, hard masculine expression does give one a sense of power manipulative power; it is a guise designed to instill fear, awe, respect for you into others. It alienates. The softer, relaxed lilt to one's expression is a guise too, perhaps; but it instills ease and cheer and friendliness for you into others. It unites.
7 Love wins all even when it loses. A paradox, yes, but one to be understood.
8 Just the thought of love alone can be enough; one does not always have to be loving, always have to have an object to love human or otherwise.
9 Being in a rush, being anxious, eager, restless, fatigue, are deterrents to the control love. To offset these, love must be foremost in your mind and life. Too much to expect? Mostly, yes.
10 Love is the great harmonizer it gives us both the flesh and the spirit. What more could we want!
11 It is a virile love we want; a virility gentle, but firm, when necessary.
12 How we, deal with the Hitler type, the psychopath, the hard-natured? The force of love may not be able to penetrate to make a difference to that evil ego; but it can make us better deal with them so that the force of their evil does not over power us. You will not subject yourself to their level by exploding emotionally -they wait for that to happen. Only fear and threat to keep them in line?
13 Being motivated by love, everything is possible even easy.
14 It is a willed love we want, not an overly sentimental sweetish love.
15 Oh, what joy of adventure to love! to love where ego "dare not go!" What daring such love takes.
16 To love without desire. is that possible! The desire of the opposite sex?
17 Love heals; Love cures.
18 Let the thought of love intrude into your other thoughts at every opportunity. No matter what you are thinking, interrupt the flow and think simply of love, love, love.
19 "Love covers a multitude of sins."
20 Love is modest; it does not go strutting about in pride of self and deed. It understates; is much given to gauged reservation.
21 The key to depth philosophy: that love transcends self, that love overcomes strife.
22 After the beginning stages of love pass and who knows how long these last we do have to work hard at loving, at maintaining the sense of love; it does not come easily. Yes, the love feeling does come over us without effort at times, but we cannot rely on it to come when we want it because of our ego-self. Hence we work at it day after day, week after week, month after month year after year, until it finally becomes a natural virtue.
23 Love can be all fire, or it can be a slow calm, or the sweet rose.
24 We might consider love as the answer to the riddle, the meaning, of life; the key to the existential predicament of modem man.
25 '"Where in the human creation does beauty reside?" in love.
26 It definitely is more pleasant to be pleasing toward others than otherwise; but it does take an effort. It is no simpy reaction, but an act an act of deliberate will; and this we know is no easy matter.
27 Love is an energizer, so to speak; no question about it. Think of love, and up goes the adrenaline level.
28 What is more advantageous to others than a strong, dominating personality who tempers such force (of will) with love and good will.
29 Be quick to catch yourself at your usual critical, judgmental attitude toward others; and then come right back to your love side.
30 Surely not everyone is worthy of being loved, or thought favorably of or even those who are, not at all times but certainly you are worthy enough to make an effort to love "sinners." Jesus did; in fact, he dined with them.
31 Love is the bond of everything; it is the identification of everything.
32 Love forbears with passionate force so that it breaks down subtly the barriers of resistance of others. Love is the strongest form of resistance in disguise of passivity, of course.
33 The feel of love makes one "stand tall."
34 It is for the man or woman of love to teach others to feel softly, and then to love strongly.
35 We are able to face life more easily with the love attitude. The love attitude is more, much more, than the loving attitude. There need not be an object of love present always thank God, or Love, for that; just the presence of love in one's mind.
36 When you do a favor for another person without expecting, or even wanting a thank you, then know you did it from love or for the sake, or rightness, of the act itself which, I suppose, amounts to the same thing.
37 As the tide of his anger rises, the ebb of my love settles it.
38 This love! This love! It takes such patience; not to mention the odd endurance.
39 Preen yourself for one moment on being the great lover of all, and you defeat the very love you claim to feel and give. All pride of self is to wash away if you are to be sincere in your love. What! a reward for your love? Are you sure you are on the right track, friend?
40 Love does not condescend. It is life as it is. No one would say to a true disciple of love that he is condescending toward her, as though he, in his love, were superior. Love is concerned with love, not its devotee.
41 Much that we feel, think and do is inspired from love; we just don't realize it. It is now time to realize it, so that we can grow in it be more loving.
42 And she can say to me, "I thought you were to be so all loving ..." And I can reply, "No, I'm not all loving Do you know anyone who is? but I'm trying my best. I do fail myself; but then, I'm not perfect; are you? A little sarcasm to show I'm not perfect.
43 Love is a giving; and in the giving, is a receiving.
44 There is an exuberance, a special vitality, to the love life.
45 Draw inward to yourself to the center of your love being from whence it draws you.
46 Humor and easy laughter come easily to the lover of love.
47 With love, I gain a strength to make gestures that I normally couldn't do because of masculine pride, and just of pride in general.
48 A reserved half-smile a subdued exuberance are requisite in the requisite circumstances.
49 Just as your goodness must have some edge to it, so does your love; we are dealing with humans, not angels.
50 Love is a softening feel but by no means a weakening.
51 Love "empties men of disaffection and fills them with affection." (Plato)
52 Observe how, when you lighten up, brighten up, that others do too. A smile, a good morning, an interested comment or attitude especially a little compliment will break down stone barriers, will warm chilly moods not always, of course, but extensively enough to make it worthwhile.
53 And often it happens that our love toward others seems artificial to us-and we might feel others feels the same: our smile or gesture are not quite sincere, overdone, as it were. But then we can't be expected to always be totally sincere in all that we do. And on the other hand, nor can many of us be false to ourselves or to others. In this latter case, one does not pretend love, but is himself because the truth of the matter (his non-loving mood) is more important to him than a show of love. Yet this does not mean that one must be rude or dour or sour.
54 If you really did that kindness, that thoughtfulness from love then it shouldn't bother you, if is not appreciated. This is true self-lessness.
55 There is no need to despair, friend, love saves all the proper perspective of love, that is; and this perspective is everything.
56 Oh, it can be hard, hard, hard to contain one's impulse to "strike out," to "strike back," at the offender of our pride, our self-esteem, confidence, our pleasure, our fears, our complacency and ever so much more love then needs its armor and arms for defense.
57 Wash the taut, serious, frown, expression from your face. Put a relaxed responsive expression on instead.
58 It is easier to love at a distance, in appearance, than those near to us
59 It's hard to be always loving, nice, when there's seems to be always something to criticize about others.
60 The gravity of our physiology and of circumstances make goodwill a trying, requiring, feat at times.
61 Why do we avoid love? Because it requires us to grow up in the fullest sense of the word. Hardly a person wants really wants that responsibility and the effort that comes with it.
62 It takes courage to love what you do not love. that's the strength of it.
63 If we want to love, to be loving, then the first thing to be doe is simply to practice love. This does not mean you will in disposition be loving-meaning: have the feeling or right sensitivity and understanding of what it means to be loving but you will have, at minimum, the right intention behind your acts of love.
64 When we're angry, disappointed, dissatisfied in ourselves, it is not at all easy to be pleasant to be thoughtful, or considerate of others. And so, if we want to love, we're going to have to get to the root of this anger, disappointment, dissatisfaction
65 Love does not say, "Oh, you're not pleasant or courteous to me, so I won't be to you." No, love wants no return; it must act as it does.
66 Love, if properly gauged, can reconcile enemies.
67 Love is the only salvation for me; perhaps for you too; and then perhaps not.
68 Love does not boast of itself; it hesitates to speak of itself.
69 "What is that you say? You don't want to be loved, only to love? Are you superior to me? I don't want your love, thank you."
70 Why the repugnance when we observe what we consider an unctuous loving attitude in others? Is it that we know it can't be real, because we know how difficult it is to make the effort to rise to a level of warm, engaging feeling for others unless, of course, the effort is really for one's own good.
71 Yes, you may heal the body by your psychic powers, but can your powers heal my anguished soul? Not likely. Only love can perform that miracle; and that love does not issue from human response, except in radiance.
72 The way to happiness? Put love into thought and practice.
73 How do we offset our little annoyances at others, but by ... yes, you guessed it: love.
74 Listening with lively interest, asking questions, etc. is endearing, enduring facets of love.
75 Love easily defers to others; but not at the cost of one's own respect.
76 You watch how fast your love goes out the window when your best-made plans are thwarted by someone unless, of course, you are well seasoned in the way of love.
77 If I am to live love am I no longer to be privy to gossip, to jibes, to barbs, to anger outbursts against others? Am I to be naught but compassionate? Understanding? Only to see the good in people? Will I not be an utter bore to others? That is the dilemma one has to come resolve within himself if ever he can.
78 As a disciple of love, your task is to make it possible for others to love: to love themselves, to love you, to love others not possessively, but affectionately.
79 She's angry with you. At least you make an attempt to make amends. If she is not receptive, then you don't push it. Wait it out until she comes around. This is the judgment needed. And if she doesn't come around?
80 With love abides judgment rational and irrational!
81 Love will not allow me to think such wretched thoughts of him.
82 Dear friend are you locked in the jaws of a despised love, cannot extricate yourself from him, her? You suffer excruciatingly, , I know. I sadden for you; but you are fortunate to feel such pangs, for what we suffer, we ... dare I say it?! love.
83 If I look at you, I find a flaw easily enough, as you do me; If I listen to you, I can even easier find a flaw, as you can with me; but as soon as I turn my mind to the thought of love hard as it is often enough! Ah, then all your flaws dispel, and you are beautiful through and through. Somehow human love gets through to the soul.
84 Can love transform the ugly into the beautiful? My life-long quest.
85 Whatever loving expressions you normally could do only periodically, with love you do more continually, more consistently.
86 Love makes us finely sensitive to ourselves and to others.
87 If you are supposed to love your mate, but do not mutually enrich each other in a "certain human fragrance," then you may have something that binds you together, but you do not have mutual love. Something is wrong; a canker is in the bud. Better take stock of yourself, and your "loved" one.
88 Reproach a prostitute? Never! Her pimp? Well... That would take a good deal of love-understanding that many of us are not up to.
89 Where lust goes, love does not follow except at its most elemental form of attraction.
90 When you really, truly, love, then there is no fear of saying, "I love you", or even "I love you so very much!" or even more daringly, "I need you so very much."
91 It's not that love fails me in my recourse to it when in need, or in lust, or in ego, but that I fail it; that I am not up to it, am not loving enough.
92 When love becomes an integral part of you, other's loving attitude will not be so offensive. Your ignorance, your yes, hidden jealousy will not be so dominant.
93 You have to be firm and sharp at times with others; but there should be a strong reserve in that firmness so that it doesn't become an insult or an abuse.
94 It is almost impossible for desire not to arise when an attractive woman shows a soft, feminine interest in you you know, that certain smile, look, gesture. And you do want to make love to her just a touch! But is this love? Lust? Or just nature on the loose.
95 A sensitive awareness and understanding of the force of love working in human beings makes for perceptive understanding of human nature in action. For example, the mother's blind defense of her child caught in a lie or at cheating at school.
96 Love transformed him-soothes his violent nature, tenderized him, developed his feminine side; so, of course, he would think love is the strongest force in his life, in life.
97 Love, as one's master idea, can take much easier the ire and slights, sarcasm, and impatience of others. Not that it is easy, only easier.
98 "Would you prefer that I love you as a woman or as a person?"
"A woman first then as a person; for I am a woman before I am a person - or you could say I am a
99 Why would you judge others in your mind or in word when you have the understanding of love in you?
100 In love there is self-freedom freedom from the promptings and urgings of self.
101 "I am Love!" The exclamation of freedom, of salvation.
102 Love is freedom, first and foremost even more than feeling.
103 Perhaps more suffering has come from not being loved or needed than anything else.
104 Love abjures anger. There is no way they can meet.
105 Love judges aright even to not loving.
106 I love this, you love that; what we have in common is that we love. This opens up the door to the objection, "But, you might love evil."
107 Love works and hard sometimes.
108 Love electrifies my whole being. The thought and feel of love sometimes arrests me with indescribable beauty and tenderness.
109 It is not always easy, to sat the least, to be always pleasant and patient and interested toward others. But this is the "work," the "good fight" of love. Love is creative and so has to constantly fight off the gravity and inertia of life.
110 Yes, my concern for others can be admired by others, and inspirational to them; but so can it be an irritant to them too if they feel inferior to you for it. All the more reason for discretion. It's almost as though we have not to be so "loving" at times
111 Are you supposed to expect others to come up to your level of love? I wouldn't think so, since it took so long for you yourself to come up to it. You do have to subdue all your love energy otherwise you reduce others who cannot come up to you.
112 If it bothers you to always have to be the first to say hello, or to take the initiative, then you are more concerned with self-love than love itself.
113 Love is the royal, golden road to self-refinement.
114 You become less aggressive, less moody, less self-engrossed, less exacting, less irritable, and most likely those in your purview will too. You become more sensitive, more thoughtful, more considerate, more...
115 One might be interested in love intellectually, but not receptive to it in action and feeling.
116 One must be alertly attentive to other's people's moods and condition so as not to let one's cheerfulness, optimism, etc. grate on them. One is to be courteously silent and distant when it is called for, and that too is love; since one is deferring and acknowledging to the other person's condition. Discretion is required.
117 One does have to make the effort to be smilingly pleasant especially when one doesn't feel like it, or when there is no particular advantage to be so.
118 Laughter, wit, humor, joking are so enjoyable because they give a collective sense of community and a sense of pride in being human. Affection comes easily with humor; and affection is a manifesta- tion of love. Humor is a unifying factor.
119 Love is a dance and a song, a joyous time, a radiance of sunlight through a beclouded sky. It's a skip and jump. It has humor and cheer on its side. It's happy as a lark, Innocent as a babe. But love knows too when to frown, when to grieve, when to suffer. "There is a season..."
120 The thought of love inspirits the mind and uplifts the spirits ... and then it is gone! What then are we to do? Love dispirited, love downcast. Be the love warrior when it is gone from you.
121 Fatigue or sickness, or depression reduces the energy to love. So energy is not love, but can be used for love or for hate or lust, or anything.
122 Love is patient; because it takes patience to love; and love, of course, makes one patient.
123 Without the grounding of love, all efforts of self-refinement and expansion are but superficial and inconsistent.
124 But how can I love when so much suffering and evil rule the world; when I can't succeed creatively, professionally; when an underlying anger at it all almost consumes me?
125 Through the art of loving one learns the art of living
126 Put love into practice and love is there! No methods, no techniques, no worship, no ritual.
127 Love is play " play the game existence". but a serious play.
128 For many, only suffering and need of others can arouse the love in them.
129 Love softens self-assertion where self-assertion is self-aggrandizement.
130 "Living to love is the reason we shine." "The Bee Gees"
131 Love man, love God, love life, love your spouse, your children; but the main thing is to eventually drop the object of love, and to just love; and then the love of all objects of love will have meaning and significance and perspective.
132 The feeling of love is firstly most naturally aroused by the opposite sex; then by one's children--erotic love. This is the nearest many even get to love itself; which is sufficient enough for nature's design.
133 Sarcasm, being sardonic, ridicule, have no place in the spectrum of love; these tensify relationships not intensify them.
134 An ideal. Are you not loved romantically, erotically, for yourself! It's hard, I know; but there is one salvation: and that is to practice loving; fall in love with love; love for the sake of love. Don't be con-cerned that you be an object of love, or that you have an object of your love other than love itself. Be an emissary of love. I know this is but second best to the real thing, but it does help one not lose his bearings, to put it lightly. At least this person is in touch with the image and practice of love if not as an object of love himself.
135 Love is miracle as it is magic.
136 She has a lovely quality about her. Just by being with her, she makes you love yourself.
137 Love lessens embarrassment by, or with, anyone when you're in love-with love.
138 Love adapts itself to the situation and person. In which case, love can be lust-but not personally.
139 Another test and a severe one 0f love would be: does one's "love of love" sustain him in sick- ness, when dying? How then does one keep a smile on his face, a sparkle to his personality? After all, there would be little energy for that. Would love not then transform into grand nobility?
140 Love is the ultimate motivation for egolessness, however one may attribute it to Truth or God or Jesus, or Buddha, and all the rest. The same applies to kindliness, consideration, helpfulness, and all the other social virtues.
141 Gentleness, tenderness the grace of love.
142 The Zen no-thought, the Buddhist awareness, ways come in handy in the way of love. When you have thoughts unpalatable to love, then stop them for love.
143 Love is an attraction attraction for whatever it might be, whether for good or for ill.
144 Living in and for love does contribute considerably to the happy life.
145 No, I don't have to tell you that you've already told me this is a "thousand times". You're enjoying it, you need to say it again; that's good enough for me.
146 I become bold in love for love! Embarrassed that I love? That once was me: you know, that tedious masculine image syndrome; but no longer. I rejoice to love; and let me teased or mocked; it matters not, for I have the better way, the "more excellent way," to quote Paul.
147 Love has ever to contend with strife, its counterpart, its counterpoint
148 Love injects zest into each and every day.
149 Love, when it is not spontaneous, or natural, requires much of us. most of us too much for most of us.
150 Is it not Jesus' actions and deeds that profess, herald, the miraculous burst of love than his few scanty words on love?
151 Besides learning how to think, learning to love, are about the most difficult tasks for us frail mortals.
152 You may continue to love and to fail in love; for we are not perfect. Yet, it is perfect love for which we thrive.
153 "Ah, you love Love; not me. How can I call you mine?"
"But all the more am I yours I am you! and with you alone, do I feel it!
154 The love feel is a quieting, tendering experience and shows in the walk, the voice, the stance.
155 Without the grounding of love, all metaphysics, mysticism, philosophy, poetry, are but sterile intellectualism thrilling, inspiring, to be sure; but empty of works.
156 Love eases anger.
157 You have been snubbed, even betrayed, by your friend? Has your wife or lover turned cold on you? Can your love alone endure that?
158 Being alert to the meaning and practice of love keeps one "on his toes" never a dull moment, so to speak, always something, someone, and oneself to contend with. It's an intensely active day-to-day life. You can hardly let your defenses down, before the gravity and focus of one's self.
159 If we're in a hurry, hot after something or other, then we'll have to leave our loving thoughts behind in the dust for the time being.
160 When in weakness, appeal to the power of love in you; mean it, and this power will surely take its effect.
161 We have been speaking, thinking, and living God for all these centuries; well and good. Now let us make the shift to Love; that, I think, is more to the point.
162 Love is a self-refining process, the natural way to egolessness.
163 Just try to think love when you're seething with anger at another's injustice toward you, or to another! If love at that time takes its soothing effect, and proceeds with judgment, discernment and effect, then know that you are truly a loving person, that love is more important to you than any self-abrasions.
164 Somehow the loving attitude clears the air.
165 And then adversity takes over your life, one disaster after another. It is then that you let love pacify you in strength of forbearance and force of effect.
166 Become love itself; think yourself right into its power, its conception, its ideal.
167 Are we, lovers of Love to turn our backs on, our minds from, the cruelties, terrors, and horrors of life? Smile on it all? Hardly. How can we who love not feel the stab of these to the very heart; for he who loves all, feels all not just the pleasant feelings. And since love is the strongest force in life, so is the possessor of the strongest type.
168 Fatigue, irritability, frustration, annoyance, all work against the "loving feeling" which makes us more prone to sarcasm, spite, indifference indicate what one is up against as practitioners of love. It's an active self-overcoming and takes sometimes extra reserves of energy to be aware, alert, understanding.
169 Through the golden pillars of love, wisdom glows.
170 To love without return means that take rebuffs from others, if not easily, then strongly, calmly, understandingly, patiently.
171 My critical eye on and of others seems to close when I think of love as something pure.
172 Love is an idealizing process.
173 That sardonic, condescending attitude, smirk, have to go. They're too limiting deadens concord.
174 The very effort of trying to be pleasant with love on your side makes it pleasant to be pleasant.
175 Love and goodness go hand in hand.
176 Yes, he is a good person; but not a kind person. Love as a way of life is missing from his makeup.
177 Be a fool for love if need be - not only for the object of your love, but for love itself
178 And if you are persecuted for your love? Then you suffer standing than on your knees
179 Love is a direct route to God
180 Love is a humbling experience but a noble one.
181 Christ's "turn the other cheek love your enemies" are ideals to approximate and aim for; they are not commandments except as self-commandments taken upon oneself for oneself.
182 So long as your personality development is constricted for whatever reason, so long as you cherish unbegotten desires or ambitions first, so long will be closed off to the rays of love closed off in your mind and heart and soul.
183 When you find yourself at one time smiling in affection for prostitutes, then at another time sad- dened grievously at the ravages and the indignities of the profession, then know you are in touch with Love itself, weeping for Itself.
184 Love saves, knowingly or unknowingly.
185 The secret is to love, and that is all; for all else comes to you. Believe me
186 There is great power in displays of love for others. There is embarrassment too, as your love is snubbed; but this mighty power well compensates for that little detail.
187 Love is soft, it is true, but it can be firm solidly where right is concerned. There is no namby-pamby sentimentalism about love; but neither is there hardness; firmness, yes, but not hardness.
188 Love is kind wherever it can be.
189 Love is engaging, given easily to touch and embrace; is not afraid to caress. Yes, love does conquer even this fear of nearness.
190 The animosity, the aggressiveness, you feel toward someone, can be dissolved by love.
191 Affectionate love goes hand in hand with right.
192 You don't have to be enthusiastically, affectionately, loving all the time, which, by the way, is impossible for us fallible human beings. A silent, reflective, subdued stance is good for the soul too.
193 The lover fits his mood to the other's, but with the addition of positivity.
194 One need not be in love or to being loved, or loving one person to feel love in its pure sense,
195 Do your eyes moisten, your chest heave with feeling when you see, or read, a touching loving scene? Then know that you love, that love has its hold on you.
196 When you are excessive or deficient in loving, it is not love that is one or the other for there is neither excess nor deficiency to love but oneself that is one or the other.
197 "I don't so much need you as I love you.
"But love isn't enough."
"It is for me, because I am not with you from need, but from affection, sympathy, care in other words, love."
198 Yes, there are people who do interpret loving-kindness as weakness; but no person who knows that he is lovingly kind feels it as weakness or acts weakly.
199 It is the lover's way to spread good cheer and affability as much as possible. And this does require a going out of oneself one's own depressing moods and burdens.
200 To love does not mean all smiles and cheer; discretion accompanies love.
201 Let the thought of love fill your mind to overflowing. Let this empty your mind of thoughts, and unseemly impulses.
202 When you love, you do right; and with these two reinforcements, one can feel justified and fearless enough to be himself, to say no, even though in doing so, he doesn't please the other.
203 Just as a truly generous person does not always give, so a devotee of love is not always loving in the human understanding of the word.
204 One does not greet a shark heading his way with "Oh, I do love thee shark for thy beauty! but gets himself gone. One does not pet a snarling dog; or touch a hissing snake; nor does he embrace his enemy. No, love discriminates. Love fights for the good, for the right-and it knows when it is right and good and loving to fight physically, psychologically, morally, spiritually. Love does not demur, love does not cringe. Love is bold, it understands. It protects and guides. Love does not disappoint; it shines through the eyes rays and glitter of power and force. It knows what to do even against all odds; it is intelligent; it is life par excellence.
205 Love is replete with meaning.
206 Love is the élan vital in the veins of the lover
207 Love wins! If it is true that life is a "play of opposites," a "fool's game," then be sure that love leaps with the play, wins the game.
208 To say that you love God is to say you love Love all that you are, all that everything is.
209 The salvation of love for man is that love both binds and looses binds us to life and looses us for eternity.
210 Love has all the meaning in the world-from the physical to the metaphysical, from the flesh to the spirit, from the mind to the heart, from the will to instinct. There is no room for limit or impossibility.
211 Love unifies and diversifies.
212 To become as God-like as possible, as Christ-like, as Buddha-like as possible is to become Love-like as possible.
213 Love the swirl of electrons and particles in the atom ... in you and me ... God! He-It is right there in every atom of our being.
214 Hate is a subtraction, a limitation, of love. So are all other manifestations of what we collectively term as evil and ego. Both evil and ego we know to be powerful forces on our society and world; but they are what we might call adulterated love ramified into individually concentrated diversities.
215 Love spiritualizes matter; which more specifically is to say that love transforms matter.
216 It is God in, to, us that loves; certainly not our meager self-best! though it tries its best.
217 Love is the son of God unity.
218 Lennon: "Love is knowing we can be" be-ing is love: the bonding of unity.
219 Love creates the world-before, now, and after.
220 Through love meaning abounds or is it the other way around or is it both?
221 Genet loved abstract Evil not human evil; but he had to practice evil in order to be in touch with Evil. And when he no longer practiced evil, he could no longer love Evil, his beloved mistress ... nor could he love at all.
The Goodwill of Love
1 Goodwill is love particularized, is love in moral action.
2 Goodwill: A kindly feeling: well-wishing, benevolence, friendliness; a will acting freely from pure disinterested motives; an open, charitable attitude, without reservation or bitterness; a willingness to be fair-minded or impartial; good intention; virtuous inclination or disposition; cheerful consent; heartiness; readiness to help, to share.
3 Goodwill is the man of action's religion.
4 Goodwill is to be applied not only to others but to oneself as well especially toward oneself!
5 A person of goodwill is always ready for a smile she can't help herself. He brightens the day just as does the sun; but she has one advantage over the sun: she even brightens a sunless day.
6 Goodwill is love anthropomorphized.
7 She of goodwill surely gets angry, but never in spite or resentment, or rancor. Good-willed anger is anger justified and gauged rightly.
8 Goodwill can't but help being on the verge of joyful tears of love and sympathy toward everyone worthy of it.
9 Goodwill is just that: willed goodness goodness strong and directed; goodness wrapped in refined judgment and subtle sensitivity.
10 The man-woman of goodwill suffers, grieves, yes; but his goodwill toward himself will not permit him to despond in his pain.
11 Goodwill is not in the least concerned with being right all the time; what is being right in compar- ison to freedom from psychic tension? Goodwill fears not in the least being silly, childlike, sentimental, demonstrative; for these responses recapture the spontaneous, simple innocence of the child that stays within us all through our lives, however stifled.
12 "Oh happy! happy!" cries out goodwill: "Be happy! Be happy! It is your inheritance. Put away pettiness, enlarge yourself."
13 Not a giggling, bubbling, saccharine goodwill, but a goodwill of effervescence, wit, and grace.
14 Consideration is the scepter of goodwill's rule.
15 How can you lust in animal-ego for that whom you love or have goodwill toward?
16 Goodwill inspires love ... or is it love that inspires goodwill ... or is it both ways?
17 Love does not always touch; but goodwill does; it is here and now and immediate.
18 Goodwill is the true incentive for self-refinement.
19 Goodwill is patient above all else.
20 "Put on your fool's cap and bells," teaches our prophet, Nietzsche, "Go to wreck!" he declaims. Who cares about money! about security! about possessions! Give me goodwill, and all else will fall into place "for rich or for poor, in health and in sickness, in life or in death."
21 Sing! Dance! Kick up your heels! Have the time of your life! for your goodwill frees you unto this innocence.
22 What's that! You take me for a fool? A naive simpleton of love? You in your taut austerity? If only you knew with what wisdom I make my way in my foolishness. Do you not see that I have the absurdity of life by its tail that I have overcome it! I have overcome myself!
23 Free yourself! Smile inside as well as outside in goodwill toward all yes, even your enemy him especially. And not in order to "pour hot coals on his head," but in order to make him smile too and then go on his way, in his way
24 Goodwill gives you the courage to be yourself. No trembling; you say what is to be said firmly and decidedly without anger or animosity.
25 Goodwill activates torpor.
26 Goodwill is the pied piper of humanity. Who, what, can resist its draw?
27 We need not love, in the affectionate sense of the word, those to whom we exercise goodwill.
28 Goodwill relaxes you.
29 Goodwill is gauged by sympathy; for as one sympathizes with another, he cannot but feel as that person feels and so feel the strongest goodwill. To sympathize with one's misfortune is easy; to sympathize with his good fortune harder; to sympathize with one's good is easy too; to sympathize with his evil is much harder; to sympathize with one's politeness is easy, not his rudeness.
30 Let your goodwill fan your anger toward another however justifiable; after all, we all do wrong, are fallible and frail at times; and no one can ever come up to what we expect of them; why we ourselves can't even come near our own ideal image. It's hard, I know; but it must be done.
31 Goodwill is not only acting well toward others, but also feeling the same for them.
32 To hold on to your goodwill can be excruciatingly difficult when the injustice inconsideration etc. of another gets to the blood of you. Then the genuineness of your goodwill is put to the test.
33 Goodwill adds a grace to one's person; in which case, lust upsets this grace, as it is essentially an agitating arousal, mostly blind to anything but its thrust. I need not draw a conclusion here.
34 The practice of goodwill is moral, aesthetic and spiritual all at the same time.
35 The practice of goodwill requires grace, sensitivity, control; lust of all kinds loses these - for the time being.
36 Notice how a dull, somber expression can beam alive with a pleasant show of concern, affability, and courtesy a gentle smile.
37 Your goodwill can mostly bear with the ill-will or negativism of others, since it is goodwill that is important to one.
38 Calm strength and grace with good will; patience too.
39 You certainly don't always have to be smiling, cheerful -- you can't be; but you can always be courteous, friendly; and yet even these are not always easy to be.
40 The essence of love (goodwill): "I don't want to unfairly, or selfishly, hurt anyone's feelings.
41 Goodwill is a sunny word, cheerful and nimble; and yet awesome as the mighty redwoods. We have not here a sentimentality.
42 Let your goodwill be your strength, your guide, your friend, and your moral beloved.
43 We are to have goodwill even toward life; and that is why it neither desponds nor defeats us.
43 Do you think the goodwill you harbor toward others does not apply to your loved ones at home.
44 I may not always be pleasant; but I will not be rude.
45 Goodwill is love put in practice. It is grace in action.
The Word "Love"
One Word frees us of all the weight and pain of life. That word is love.
The following thoughts are mostly ideals to strive for, not unfailing prescriptions to live by. They are my spontaneous thought-feelings that have some considerable truth and effect to them they helped me on the moment, and fairly consistently - but not for everyone; certainly not always. One has to be sensitively receptive to the meaning and power of transcendent Love for their pronouncements to take effect; and even then, there is no consistency to them, since we are especially fallible, susceptible, vulnerable, when it comes to the intense emotions and conditions of our lives. However, even these points are relative to the individual; since the more committed one is to the transcendent sense of Love, the more effective will Love have on one's life and behavior. So, consider these thoughts as effective, yes; as the answer to the psychological and spiritual freedom we are seeking - no. They are one such answer and an essential one but much more is needed in this stormy, unpredictable life. The follow-through of this little book, of this Love religion, are part of this "much more is needed."
But for now, let these "words of wisdom" suffice, and place you on the right path "the road less taken."
NOTE 1: The " word `Love'" as it is meant by Lennon and myself is the transcendent , or spiritual, sense of it, interchangeable with God, Oneness, the bond of all unity, that which determines love in all its human, transcendent and human-transcendent manifestations.
NOTE 2: There is no particular order of these notes; they were written as the thoughts came to me, and placed mostly in the same numerical order. There is some repetition of ideas, but with variation.
1 "Say the word and you'll be free." [Lennon] Free from what? Free to what? Free from the adversities of life, from the impetuosity, the impulses, of one's ego-sensuality, from anxiety and despair, from de- pression and worthlessness
and on and on. Free to be more self-understanding, free to be transcendent, free to be moderate, free to be loving, and on and on.
2 Let Love soothe the "savage beast" in you; however buried, sublimated, repressed, it may be. Keep in touch with your Love divinity, and you will keep from the dark forces of your nature, of human nature.
3 Love transcendent Love certainly is all you need, as Lennon sings; especially when It comes to freeing you mind.
4 Say the word "Love," chant the word Love, sing the word Love, as in the song Love is all you need: Love, love, love.
5 Do you want a dosage of strength in a particular situation? Turn to Love. Repeat the word, and that dosage will impart that strength to you more than, perhaps you can imagine. Keep the faith!
6 Let Love take over. It knows. Certainly more than you know.
7 Ah, the word Love! sweet to the ears, balm to the mind!
8 Temper the word Love with the wisdom of the species good and evil, you know; lest you become engulfed in "sappiness," in treacle.
9 Saying, chanting, singing, the word Love will save you from yourself. Not totally, but in good part.
10 Saying the word, thinking the word, Love will embark you on a high adventure sans boredom and egoism and neurosis, and ...
11 Don't think that love is merely a feminine quality, while truth is the masculine stance; when in fact they're interchangeable, with the additional merit of love as the pathfinder of truth. Or again, it is the masculine quality of Love that emboldens one to be more than he or she is. As a matter of fact, just think of that old, familiar reality of being first in love with another person. Cannot you then "move mountains." Cannot you then "conquer the world." Are you not "eight miles high?" Are you not in another staggering dimension of your humanity willing to sacrifice yourself, rehabilitate yourself, die, for your love? So perhaps, since we have that surpassing, transcendent dimension in loving another person, something comparable happens to us in loving Love; though certainly not as emotionally intense a river-rapids experience, but a more tranquil, long-lasting oceanic flow. And just as you want to be with your loved one all the time, why wouldn't you want to be with Love all the time through the word Love, the concept of Love, the feeling of Love, the strength of Love, the presence of Love. Yes, the word Love is an abstraction, but it is a relative human abstraction just as it is an absolute pure abstraction - relative to us, personal to us.
12 You wake up depressed with mind clouded in despair; and can't seem to get through it. Do you drink or eat, or drug, or lust yourself against the depression?
Love can help you. "Say the word and you'll be free." Then you get up and do something creative, constructive, helpful. You work; but in mind is always Love, Love, Love.
13 Boredom drains your energy so that all you can do is "mope around," "loaf around," sleep, You grope for some kind of relief, stimulation, even mischief, to end the dullness. Love can help you. "Say the word and you'll be free."
14 You're aroused sexually unexpectedly, unwantedly, on the instant; your thoughts, your images, can't stop themselves. You're flooded with "the urge"; your conscience can't help you; your vows are but straw in the fire. And so you give in; and so do we all, with no way out, it seems. The incomparable Shakes- peare puts it in his sonnet.
The expense of spirit in a waste of shame
Is lust in action; and till action, lust
Is perjured, murderous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust;
Enjoy'd no sooner but despisèd straight;
Past reason hunted, and no sooner had,
Past reason hated, as a swallow'd bait
On purpose laid to make the taker mad;
Mad in pursuit and in possession so;
Had, having, and in quest to have, extreme;
A bliss in proof, and proved, a very woe;
Before, a joy proposed; behind, a dream.
All this the world well knows; yet none knows well
To shun the heaven that leads men to this hell.
And again in The Tempest:
Do not give dalliance
much the rein, the strongest oaths are straw
To the fire I' the blood: be more abstemious,
Or else, good night your vow!
15 What are we to do, then against this implacable force? The best answer is: The best we can, over and over again. Turning to the word Love does help us do this "the best we can."
16 Anger blazes through you at the injustice committed, and you go blind instinctively to attack verbally or physically; yet can you abrupt yourself with a thread of reason before it's too late
with the word Love repeated over and over again. Say the word and you'll be free!
17 Anxiety swells up in you as you forebode the worst. How will you ever get through the "calamity" of what is to, or might, come. The situation is dire; loss looms over your precarious life. How will you deal with it? Perhaps the chant of Love as your saving grace might ease the pain enough to forestall your mind from expecting the worst, to give you another perspective, to put you back on your feet, so to speak.
18 You can't get to sleep, as you toss and turn restlessly; wanted and unwanted thoughts invading your consciousness aimlessly - so it seems. Then is the time to chant slowly the word "Love," as it soothes you from the flurry of your unwanted thoughts. Observe how restful and quiet and obedient your mind becomes to the incantation of the word Love as your mind readies itself to put you to sleep. Not always, of course.
19 The word Love is a fathomless fount of physical relief and psychic settlement.
20 Let your Love divinity be your constant companion.
21 Be with your Love divinity "come rain or shine"
22 Know that Love is your God of all that is! the God that binds you all compact into this body-mind-soul tripartite.
22 Your Love is the all of everything; It is not any this or that thing.
23 Chant the sacred word Love just as the sacred word OM is chanted slowly, deep-breathingly; let its meaning pervade you.
24 Say the word aloud, to yourself, in a whisper, depending on where you are, or what situation you're in, or what mood you're in. In either case, its effect takes hold.
25 Desire, passion, impulse, are natural enough in themselves as they're part of our human makeup. Mostly, however, we do not use good judgment when under their sway, but rather follow the "way of all flesh." Our saving grace, though, is that the wisdom of Love (intuition?) will guide us aright without thought intervening. If you have a moment in between your stormed emotion and your acting on that emotion,
Say the word Love; it might save the day if you want it to.
26 When you're saying or chanting or singing the word Love, don't think of Love as this or that; but rather feel it as an all-pervading presence.
27 Let Love be your alter ego; that aspect of you that guides you aright when you might otherwise go astray, or sink into psychosomatic turmoil or depression, or laxity, or whatever else. Know that you have a divine part of you that knows what is right and good for you, even though you may not see it that way. In which case
say the word and you'll be free.
28 We often fail ourselves, as we know, when it comes to doing the right thing; but, by being in touch with Love, we will more often be inclined to do the right thing more than we otherwise would.
29 Let your chanting the word Love be your holy prayer.
30 "When to the sessions of sweet silent thought" (Shakespeare) you conjure up the sacred word Love, then you will experience the variations of your mind free from the whirlwind of conscious thinking. Your mind transforms into various transconscious states such as into surreal imagery, in which a tiger is play- ing the flute, or a kaleidoscopic explosion of colors is whizzing about every which way, or scenes of peo- ple from another age, or faces of persons nowhere seen in your life, a magnificent oratorio, or
and the variations go on limitlessly. Or your mind transforms into a blessed feel of peace and silence and still- ness. Or the ultimate transconsious state of Oneness that pervades your mind with the bliss of nothing but Power nothingness; the so-called misunderstood: nothingness.
31 Keep in mind that for all the optimism I proclaim for the word Love, we nonetheless are still subject to, beyond our control, the chemistry of our glands and organs and tissues, and blood; and the physiology of fatigue and hunger and sleep, and sexual appetite, and all the accompanying psychosomatic reactions ensuing from these physical realities that limit our transcendent horizons; and make us vulnerable to failing ourselves when most we would want not to.
32 Drown them out! those seducing thoughts and imagery that sweep you into the chaos of the blood. Turn to Love, your only salvation in such turbulent, burning,
33 The word, the presence, of Love is always there for us; but we don't always want it, do we!
34 Blind yourself to the impulse! Go mentally blank into Love; there is no other way out. It will feed upon itself; and then where will you be? Back into the sink of your self gone "wild," if not "mad," for the moment.
35 Let me tell you, for those whose sense of Love has little or no effect, because it is too abstract, too remote. In that event, you can turn to the word "transcendence." This word has perhaps more concrete meaning, since its meaning is clear: beyond self and ego, beyond the phenomenal mind. It has the spiri- tual sense of Love; since, in a way the two are interchangeable which is to be explained in another work. So, when in need, and the word or sense or presence of Love fails you; say the word "transcen- dence" repeatedly and rapidly so that it blocks out the unwanted thoughts, images, actions, arousal. It works; but you must want if not,need, to be free from them; otherwise even this word will have no im- mediate effect. Or, if even the word "transcendence," is too abstract or vague a word, then say the verb form of the word: "transcend." Accordingly, you repeat rapidly the words "transcend it." These two little, but powerful, words have the advantage over the usual utterance we say in a troubled mind state: "Don't think of it," inasmuch as the word "transcendence has am ultra-psychological ,or spiritual meaning, be- yond just the psychological "Don't think of it." This utterance has us pulling ourselves up by our own bootstraps, so to speak; it's just a psychological defense against our humanness, and not often an effec- tive one, as everyone knows; whereas the saying of transcendence or transcend-it goes beyond the mere psychological part of our nature.
36 When the mood of futility sneaks up on you to invade your self-confidence, to make all that you have done, and are going to do, seem worthless, to make you want to chuck it all and sink yourself into self-destruction - that is when you most need to offset that false seduction with the positive sun rays of the word Love by saying It, singing It, chanting It until your self-confidence returns and hope displaces futility.
Yet, let us say that that futile mood is valid, that the direction you are going in, the life that you are leading, is, in fact, wrong, misplaced. Then what? It is then that you apply at least three of the transcen- dent aspects of this Love religion: right, truth, understanding. You ask yourself: Am I on the right track? What is the truth of my life? Do I really understand what is going on? What next is required, is that you strongly face the reality, the integrity, of the answers to those questions. And for you to answer these questions truly, you are to have your Love divinity by your side, otherwise you will delude yourself by the stark truth of the possible answers to your enquiries. Actually, the process you are going through is what I call wisdom enquiries; which is an integral part of this Love religion. In struggling, striving, to answer these life-meaning questions, you actually are seeking wisdom; in particular, the wisdom of your life. These wisdom enquiries is a trans-psychological dialogue you are undergoing to discover the truth of your life; which is the real path toward self-understanding in relation to the Love of the world, the Love
of your life.
37 It's easier to do what you know to be right when motivated, fortified, by the thought of doing it for Love. Love is your salvation; if not, then make Love your salvation.
38 Feel your pain, your arousal, whatever it is, focus in on it, Love it, identify with it, be it accompanied by, armed with, your word Love, Love, Love.
39 Yes, he is "crazy" under the surface, the veneer, of his "normalcy." Yet, what is it that keeps him intact, so to speak. Is it not love that he is loved and is able to love without fear of rejection or of being used. So let us rephrase the statement: Are we not all crazy, or would be crazy, in one degree or another without the love that we need for our particular life?
40 Yes, she is bipolar, a manic-depressive, a neurotic, a borderline schizophrenic; since love as his nature required has ever eluded her both from her parents and her husbands. Her children assuaged her condition, but only as a temporary, sublimated stopgap. How could she elude this crucial lack of her formative years except through repression and sublimation and medication, and who knows what else. Good works help, therapy helps, career success helps, material goods help, friends help, religion helps, knowledge helps, peer recognition help all these and more, help her get through her life without ex -tremities. Yet still she remains an incomplete woman because she is not loved as her being demands; and so conversely, she herself cannot love as her being demands. Where is the right man or woman to free her? And, as human nature, human ignorance, would have it, it is hardly likely that she would find such a person. And so she lacks her fourth dimension: being herself
From the perspective of our Love-spirituality, Love is her only path to her self-freedom to love herself so much that she recreates herself in her own image of the person she truly is, however repressed or sublimated that true person is; and to live by and for that person either solitarily or inter- personally, or socially. Love in its full meaning will thereby set her free free from guilt, free from reprisals, free from repression, free from anxiety, and all the rest of the refuse of our ignorance. By no means do I advocate the absence of all restraints, or the "derangement of the senses" What I do advocate is wisdom; more specifically, the wisdom of the species. This wisdom, of course, takes a stupendous understanding of one's self, of human nature, of human relationships, of transcendence. It comes down to human-trans- cendence the balance between one's humanness and one's transcendence, which is the wisdom of our Love-spirituality: human-transcendence.
41 Love is a metaphysical God; not an anthropomorphic God except that Love is embedded into the very being of our human existence.
42 My first inclination is to resist her criticism; but the word Love stops me in my tracks to reconsider that I'm more interested in the rightness or wrongness of that criticism than my wounded self-love.
43 Isn't it amazing! that just before we were flooded with lust, or whatever other extreme, and then with a change of mind through the word Love, that flood dispelled; we were free of it; it's as though it didn't even happen.
44 You say the word Love, it saves you for the time; then it comes back., and you say the word again until it dispels again and again and again; until your mind, of itself turns to something else quite oblivious of what previously troubled you before.
45 Saying the word Love to save yourself from yourself, and to save others from yourself, is an ideal, to be sure. So, as everything else human, cannot be attained absolutely, perfectly. Yet it is an ideal that becomes more and more real as we come to be in love with Love, so to speak. To be in love with Love is to want always to be with Love, and to do well by Love; just as you would be toward your sweet- heart.
46 Since Love is of eternity and of infinity and of life, so we too are the same, since it is embedded in our being, and all being.
47 Love is so delicate to us, so ephemeral, so elusive, so "jealous," so to speak, that at the least resis- tance to It, the least forgetting it, the least questioning It, the least discarding it, leaves us devoid of its presence and effect. Accordingly, we must approach It as sacred, holy, divine, spiritual. In a religious sense, then, we have to no less than worship It as our God that we must worship It for its sacred effect on us.
48 To say "What you do, do in love," could just as well be for bad as for good; because you could be attracted to what is bad, evil; and we might think that this power of Love would impart to us the where- withal to accomplish our ill deeds. So, we have to add a qualification to "Do Love" in our pers- pective of Love and wisdom: which would be: what you do good for yourself and others, do so through Love.
49 Your ever active mind naturally resists any restrictions of its momentum; and it does this by its siren seductions of your emotional flood of intoxicating pleasure. This is the mind's wont; and so we can't ex- pect ever to master it except exceptionally. This, simply states, is our human heritage; but then so is our transcendence part of human heritage. Aristotle, the great Greek philosopher, has this to say about that:
1. "We must not follow those who advise us to have mortal thoughts, since we are only men, and mortal thoughts, as mortals should; on the contrary, we should try to become immortal as far as that is possible and do our utmost to live in accordance with what is highest in us. For though this is a small portion of our nature, it far surpasses everything else in power and value. One might even regard it as each man's true self, since it is the controlling and better part."
2. "The object of our search is this what is the commencement of movement in the soul? The answer is clear: as in the universe, so in the soul, God moves everything. For in a sense the divine element in us moves everything. The starting point of reasoning is not reasoning, but something greater."
And this "something greater" as you well know, by now is Love, the power that binds all things together in unity, particularly and universally. Stay in touch with It; It is more than you yourself; it determines you in part and in whole.
50 More often than not, at least in the beginning stages, you will not want to turn to Love, because the pleasure if not lust of the eyes, of the mind, will not let you. Meaning? Meaning that you are under the sway of the "way of all flesh," of "the spirit is willing but the flesh is weak." Which means further that conditioning, habit, make their indelible impression on us that at times astound us that we would be still so vulnerable, susceptible, to sensuous-sensual stimuli. Which means further that we love more the object of our desire than Love itself. Understandably.
So where are we? Loving life and loving Love ever at odds with each other. Now the one, now the other/ It is a matter of which takes precedence in one's daily life in the long run. Do we come through life winning the good fight or losing it? Does what we really want more life or less life gradually take precedence over us? Well, we always want more than we get; we are always less than more the person we strive to be. We prefer the way of least resistance perhaps not so much in our youth; but almost certainly in our aging.
In sum, then, since we are "creatures of habit," it's a matter of which habits dominate our lives, that "make us or break us"; and we have to ask ourselves: do we want to be made or broken go to wreck?" If the latter, then love as you can; if the former, then love as you will; that is will to love more than you merely can; transcend can love to will love. Accordingly, align yourself to transcendent Love so that you can will to love beyond your more-than-human limitations. However, for this to happen, we have to go through the crucible of forming a new dominant habit. We must reform our inclinations, and the only way this can happen is to familiarize ourselves consistently with our new way so that it becomes "second nature" to us. But nature will not let us off so easily; its ways are too ingrained in our nature, our human- ness, however we may sublimate or repress our natural inclinations. What we must do is to make Love our "third nature," so that it transcends our second natures. And that is by being ever conscious of Love, by having Its presence underlie everything we do and think so that Love becomes motivating power of our choices, our beliefs and attitudes whether we are conscious of doing so or not. In this case, we will have attained a good measure of wisdom: a wisdom that balances both our humanness and our transcendence.
51 Let the word Love be your grace: the grace that makes you "beautiful of soul."
52 Be awed by the thought of Love as "the underlying theme to the universe," as Lennon put it.; or as he also said, "Love is eternal"; or as he sang it: "Limitless undying love which shines around me like a million suns," or love is old, love is new / Love is all, love is you, or "Love is the answer, and you know that for sure," or "Love is all you need," or : "Love is surrender," or "Love is knowing we can be," or "Love is touch, touch is love," or "Love is feeling, feeling love," or "Love is knowing we can be, or "Love is free, free is love."
53 Can't be alone with yourself? Then be alone with your Love divinity.
54 Ah, the imprints of pleasure!
How they overwhelm us
at the anticipation of
the next sweet,
the next meat
the next treat
the next heat;
the next beat
all these are fine
accompanied by Love divine.
55 No more to be devastated by the scorn of others how free! knowing that even your accusers and detractors have their purpose, their meaning, under the sun. Love binds them as they do you. Your advan- tage is that you're in touch with It, and so, Its wisdom.
56 Let the winners take it all!
Your Love divinity will not let you take a fall.
57 Amidst a decadent, degenerate, and depraved, corrupt, world, let your world live in the glow of Love, and those of like mind will share it with you. Believe me.
58 Are there case in which the word Love, the chanting of Love, the singing of Love, will be of no avail? Definitely. Take this one situation alone: your child has been brutally raped and murdered. You probably could only survive such an outrage, such a loss, through medication, or drugs, or drink anything to numb your mind; and even though you're surviving day by day, you are nonetheless destroying your self, your well-being, your will to live. Another outlet, which is common enough if you can't allow yourself to die alive because of your other children or your spouse, or just your own survival instinct, you no doubt would turn to some faith, to God, to Jesus, or who or whatever else, as your comforter. Turning to a divine source religion you could at least feel yourself justified in giving yourself over to a spiritual being, a higher power, that you believe loves you and so will comfort you in your horrific grief. You yourself are nothing, feel yourself to be nothing, believe yourself to be nothing; and so you are only something in the embrace of a spiritual being. Whereas the saying or chanting or singing the word Love, is too bright, to joyful, too cheerful. In your ongoing grief, you cannot bring yourself to be uplifted, but only consoled, only comfort- ed; there can be no uplift. You are convinced that you are not to be happy anymore, you don't want to be; or simply: you can't be happy anymore. By turning to, praying to, Jesus, or God, or Buddha, or Allah, or Krishna, you can get through your days. There is no more joy in your life; only comfort. You have lost an essential part of your being, of your reason to live. Yes, you will carry on, you will smile, and even laugh at times, and fulfill your responsibilities; but you feel yourself, you believe yourself, or you are yourself, no longer a whole person.
There is not much more to be said for this state of affairs; this is life, this is the bond that human love has over us human bondage, as Spinoza put it. And if consolation be our only salvation, then that too is part of Love's way. And if it's your love of Jesus, or of God, Allah, Brahma, Krishna, Buddha, comforts you, then still you are on the right track; because if nothing more, these "persons," "names," "concepts," are divine, sacred in origin; and so are valid outlets for our transcendence. In any case, you are in touch with the Source of all being whatever It is, or is called. It affects your mind transcendently; and that "It" is your transcendence, your Love divinity, working inwardly at the core, the essence, of your being. So, so the word Love, or the word Jesus, or the word God, or Allah, and so forth; in any case let that be your comforter and guide according to your own nature and inclination.
59 Transcend the mood that brings you down say the word Love over and over again.
60 And the strong will be the meek
As justice and wisdom they seek.
61 And for those men strong in the man-woman relationships, yes, you need a woman's love as your life's blood; but for your love of Love itself, that they cannot trespass, nor pass off lightly, for there within lies your strength, your salvation, your goodness, your sensitivity, your love for her deep to her being. D.H. Lawrence would certainly verify my point.
And for those woman strong in the man-woman relationships, yes, you need a man's love as your life's blood; but for your love of Love itself ... that they cannot trespass, nor pass off lightly, for there within lies your strength, your salvation, your goodness, your sensitivity, your love for her deep to her being. D.H. Lawrence would certainly verify my point.
62 That queasy, hurting, feeling at the pit of your stomach troubling your mind; dispel it at once with the word Love.
63 However many times you fall (from grace), know that you always have your Love divinity to return to. It does not judge; It just is.
64 You can live for Love or through Love. In living for Love, Love dominates all that you do; everything else is subordinate: career, marriage, children, friends, activities, and all else.
In living through Love, Love accompanies all that you do; your love of others, of knowledge, of career, of activities, dominate your life; Love is present guiding you through them. Your love of life subordinates your love of Love.
Yet at one period of your life you might live through Love, and at another period, for Love; and vice versa.
In either case, your awareness of Love is remembered through the five-fold way of Love: say Love, think Love, feel Love, do Love, be love. It is just a matter of focus and degree of your commitment.
65 In the beginning stages of living through Love, we continuously forget about It; and so, easily fall back into our wayward ways for days on end, if not for months. As we progress, this happens less and less, until gradually Love becomes your constant companion through life.
66 Remember Love always. Carry it about with you as a talisman.
67 When you feel guilty that you left Love behind for a time, then know that you are closer to It than you might know. Quick! then, back to It! back to your joy of spirit.
68 For those who use their downcast mood to meanly, bring you down; or simply are in a bad mood that has nothing to do with you, I say, simply disregard it by thinking Love, saying Love to yourself; and observe how you will rise above their contagion. You have it then that their mood fails to dominate you.
69 Ah, sweet Love! soother, enlightener, of my gloom.
70 When everything seems to you a futile gain, a "rope of sand," a "chase after wind," then keep in mind that you love or can love and are loved - or will be loved; and that will relieve you from that life's truth. Keep in mind, also, that you are essentially the Meaning-of-Love-in-Blissed-Oneness, and that will free you from that life's truth.
71 Don't be concerned about being perfect in this imperfect life; there will be ample time actually timelessness enough to be perfect in the eternal Bliss of Love. Remember Jesus' remark: "Be you perfect as your God in heaven is perfect."
72 Marry Love with right and you have a formidable force of two-as-one as you set about doing the right thing.
73 It is easier to do what you know as right when you have Love alongside you, with or without Its guide.
74 And once again we get caught up in the currents and rapids of daily living, thereby forgetting and forsaking our Love divinity until one day, when we are steeped in Love, we will never let that happen again.
75 We get caught, we get trapped, we get careless, we get seeped; and there goes our reputation, our peace of mind, our "everything." We are now nothing but our agonizing pain of remorse and shame, that make us want to "give up the ghost." Nothing psychological, nor transcendent, can help us except! that which underlies all matters psychological and transcendent: Love; in which case, "all you need is Love" to get you through as you begin the trek to redeem yourself, to recover yourself, to know yourself.
76 No more feeling sorry for yourself. What is there to feel sorry for, now that you know what the word Love can do; now that you know What you are. Or as Lennon sings:
How does it feel to be
One of the beautiful people
Now that you know who you are
How does it feel to be
One of the beautiful people
How often have you been there
Often enough to know
What did you see when you were there
Nothing that doesn't show
Baby you're a rich man
Baby you're a rich man
Baby you're a rich man, too
How does it feel to be
One of the beautiful people
Tuned to a natural E
happy to be that way
Now that you've found another key
What are you going to play
- Baby You're a Rich Man
77 Since Love is the universal Power, Being, Bond, Love, call It what you will of unity, we all are compelled to act in that "framework," so to speak. Accordingly, we all act in our own ways, for good or for ill, or for both, or for neither. Analogously, imagine a person sitting at his desk at night with a lamp shin- ning on it with a check on it. Let this light be the power of Love. Now, one person may use this light to forge a check to gain his end unjustly; another person to write a check for a charitable organization to gain his end justly; and still another person may write a check to himself, indifferent to either good or bad intentions. The light (Love) has nothing to do with either the good, bad, or indifferent, intention of the person; yet each of these persons is acting under Love's influence for some good for himself, whether it is attained justly, unjustly, or selfnessly (not necessarily selfishly).
So, whether we act for the good or for the bad, or for neither, we are acting for some good; and this good is what we are attracted to; and what we are attracted to is what we love since love is an attracting force (as love is historically understood) so according to the individual he acts through love wheth- er it is for the good or for the bad, or for neither. It is not Love itself that is doing the act, but what a per- son loves in this or that particular case.
78 How are we of good love that is to say, being attracted to goodness, justice, integrity, sensitivity, and the like to deal with those of bad love that is to say, being attracted to the opposites of the afore- mentioned qualities? First of all, with respect feigned or not knowing that what they love is as much a part of life as what we love referring to the opposites, the dualities, in and as life. Second of all, always with caution (at the very least) and with awareness and understanding of their ways. Third of all, with simulation; we simulate their ways, "play their game," so to speak. We let them hear what they want to hear, see what they want to see, while we go on our own way with our integrity intact. We let the actor in us out for a performance, just as they do with the exception, of course, that they are natural performers. We take the ascendancy from them; we're in control, not them anymore.
To be sure, this is no simple feat. It takes a long psychological reconstruction with the right under- standing and attitude toward "those others" those inclined toward destruction; mainly destruction of our well-being, of our self-respect, of our dignity, of our self-worth.
79 The danger zone: This thought: Why turn to the Love word? I'm doing fine without it today. I really don't need, nor want, it now; I want to be on my own. Is that the way to treat your beloved Friend! Are you only a fair-weather friend? Is the Love word merely a utilitarian outlet for you? You really want to indulge yourself, without any interference, don't you. ... All right, I got the idea. I'll turn to It, even though I don't feel like it.
80 If repeating the word "Love" is not effective enough for a particular urge or impulse, then simply transcend all thought even Love by repeating quickly and repeatedly, the word "Transcendence." Until your mind moves on to something else more creatively, more constructively. This word blocks out every- thing from your mind except that word and its very meaning of transcending everything to do with your ego-self, your ego-sensuality.
81 There you are "starving," aching with hunger, can hardly wait to eat
and then, of a sudden, your child must eat before you, must eat your meal. And what do you do? You forego yourself for your child, because your love for her precedes love of yourself. And your suffering is gone; you are gratified, grateful, that your child is attended to. Yes, you will be "starving" again you might even take a morsel of her food but your love for your child has universalized you beyond your self into another self; and in so doing, you become as Love purely.
82 To break the seemingly never-ending cycle of acting on impulse that is to be our life-long struggle to minimize to an almost zero-point; and the word Love is with us in divine support to win that good fight.
83 Good fellowship: I wave to him from across the street. He waves back with a smile; he, a trash disposal worker, and I an educator. Worlds apart; yet I feel a wonderful glow of oneness with him.
I am he
as you are he
as you are me
and we are all together
- I am the Walrus / Lennon-Beatles
84 That I am last and he is first; that she eats the most delicious morsel, and I the lesser; that he prospers and I simply "get on." Well, that's fine; I've got my Love divinity to keep me going, to keep me ahead.
85 The first-pain-then-pleasure-then pain syndrome: First you're in pain for release (emotional, sexual, gustatory, etc.), then the pleasure, rush, of release (the object of desire, lust, etc attained), then the pain of release (regret, guilt, remorse, etc.). When you realize that much of the first-pain-then-pleasure-then-pain pattern of your habitual excesses result from the psychological emotions of boredom, or vanity, or guilt, or anxiety, or frustration, or failure, or rejection, and whatever else, then you realize further what formidable opponents you are up against; and that what else can you do but give way to these excesses. At best, from a wisdom standpoint, this situation should give one pause before he judges the doings of others, knowing that he himself falls into his own entanglements. "Let he who is without sin cast the first stone." And at best, from the standpoint of our Love divinity, this realization should also give us pause to transform ourselves as best we can out of this treadmill cycle of ours. Of course, there are a multitude of books and articles, and therapies, and religions, and philosophies, to help us out of this cycle, which help here and there, for a time; and perhaps moreso overall than our condition would be otherwise. The rea- son for our inconsistancies, our limitations? Because we can't account for so many of our moods, needs, and wants. We wake up one morning just fine, and another morning just not fine. There is always some- thing or someone countering our best intentions, our best moods, our best attempts. It's like attempting to the do the right thing at all times, in all circumstances. It is impossible; we're too inundated with right-or-wrong situations at practically every turn we make. We do the best we can, and continue the good fight, day in and day out. Always a struggle, always conflict every day.
And this is the inestimable value of our human-transcendent wisdom, that it keeps us balanced be- tween what we can do and what we cannot do, however just and wise we may be, or want to be. It is a wisdom that keeps us balanced both humanly and transcendently, knowing our limitations that hedge us in to life. There is no way out consistently, and human-transcendence knows this and guides you through this truth with a fair share of good will, good faith, good times, and in good spirits; come what may regardless of the opposites of these that assail us from here there and everywhere.
So, we have our human-transcendent wisdom to guide us through the storm and stress of living; and we have our Love religion to turn to inwardly to free us away from this storm and stress. And the more
we turn to these two gems of our life, the more habitually we will turn away from The first-pain-then
pleasure-then-pain syndrome. Remember Love! And remember, too, strife!; it is there always either in
the background or the foreground. of our life. Do we go to wreck or do we go to freedom self-freedom?
86 The inner cry of the delicate mind: "Don't be harsh with me
please; your words wound me!" And the Love warrior knows this and overcomes his self-righteousness.
87 His humanness incites him to want to make his little sarcastic, snide, remark to her to make his point, to wound her a little, to make her aware that "I know what's going on"; His transcendence, how- ever, prompts him to "hold back" and let it go.
88 There is no stopping those rare "instinctual" outbursts of rage against another with us vulnerable humans, justifiable or not; The only hope we have is that when they happen, we are so attuned to the presence of our Love divinity that we are able to stop ourselves in time with the iota of sanity left to us in such occurrences.
89 He/she is the Love warrior who initiates the easing of brooding tension between himself and the other person when right and wrong is at stake. Even if she is in the wrong? Of course; unless betrayal,
or some other matter just as serious, is the issue. In that case, the relation- ship, as it had been, has changed drastically; and total reconciliation is hardly possible. The tension remains, either overtly or covertly. There are people we are to stand our distance from, to protect our dignity, our well-being, if
90 Why war with others? War with ourselves. Don't we have enough in ourselves to war against? Let us use the weaponry wisdom of Love to win our good fight daily.
91 "Make love not war." Sound familiar? Let me expand its erotic connotation with the words: make love your way of life not war. If you're going to make war than make it with yourself so that Love is you as warrior against the war in others.
92 Don't allow another person's calculated down mood take you down with it. Lift yourself above it by chanting to yourself over and over again Love, Love, Love. Or sing it to Lennon's Love songs: "Love Is All You Need," "The Word," "Love." Let their lyrics put a smile, if not on your face, then in your mind.
93 Let Love have its say,
Do for you,
And brighten your day.
94 An then inevitably comes the day over and over again, sad to say when the word, the sense, the feeling, of Love has no meaning to us nor influence on us at all, day after day. We're in our dry period, that's for sure. It mysteriously disappeared just as it mysteriously appeared, and mysteriously will re- appear.. And then where are we? Not abandoned, because It will be back again; but emptied, forlorn; with no recourse to anything but ourselves; and we know that ourselves are not very reliable overall; especially with our habits and addictions, and the stimuli-response sensations and perceptions that we're faced with almost daily. Humanly we are fairly much at the mercy of these all-too-human impres- sions. BUT! There is a way out of this impasse! And this is where the word and meaning of transcen- dence "saves the day." Transcendence is the handmaid, so to speak, of Love; its stronghold when all else fails.
95 And just as enigmatically as Love left us, it slowly returns its grace in the same way unaccountably to us!
A thought came to my last night [ March 2007]. For all my familiarity and that is all it is, really: "familiarity" and preoccupation with, Love and all its manifestations, over many, many years, in the end, I truly do not know what Love is; it remains for me so mysterious that I bow to It in my ignorance and in my reverence. But It is There Somehow!
The Wisdom of Love
1. One must be strong to love beyond self-love.
2. It is hard to love without feeling, because much is required too much for many.
3. We will our good; for each act of will is to the attainment of some end of which we consider the good of our well-being, however slight, or marginal, that good might be.
4. What we consider our good is that which preserves the integrity, or unity of our self and being as a whole.
5. One must often overcome the mood, the inclination, the impulse, of the moment in order to feel or express love.
6. Love has always to contend with the jabs and pokes of others: their sarcasm, arrogance, indiffer- ence, remoteness, mood changes, and all the rest. This way of love is no easy ride.
7. It is one thing to be all smiling, pleasant, and courteous toward our equals; that is easy on the face of things, that is; but not so easy toward those whom we consider our unequals. That is quite another matter. Perhaps it would be the best thing to consider everyone, right down to the lowest, the meanest, our equals. But to take this crucial step, is to go beyond the normal human expression of love. Is this not what is needed, though?
8. We're apprehensive of truly loving, of really giving of ourselves yes! And so we continue to speak about it, write about it, sing about it. A cul-de-sac if ever there was one.
9. What? If I am to love, I can no longer be party to gossip, to barbs, to jibes, toward others? Am I to be an austere, compassionate patron; Only to see the good in others? Will I not be an utter bore to others? Not for me, thank you. Love must be something more much more!
10. If you think love is easy, is a kind of weakness, then, my friend, try it sometime especially when you don't feel it!
11. The severe, hard masculine expression does give one a sense of power manipulative power; it is a guise designed to instill fear, awe, respect for you into others. It alienates. The softer, relaxed lilt to one's expression is a guise too, perhaps; but it instills ease and cheer and friendliness for you into others. It unites.
12. Being in a rush, being anxious, eager, restless, fatigue, are deterrents to the control love. To offset these, love must be foremost in your mind and life. Too much to expect? Mostly, yes.
13. And often it happens that our love toward others seems artificial to us; and we might feel others feels the same : our smile or gesture are not quite sincere, overdone, as it were. But then we can't be expected to always be totally sincere in all that we do. And on the other hand, nor can many of us be false to ourselves or to others. In this latter case, one does not pretend love, but is himself because the truth of the matter (his non-loving mood) is more important to him than a show of love. Yet this does not mean that one must be rude or dour or sour.
14. It is easier to love at a distance, in appearance, than those near to us.
15. It's hard to be always loving, nice, when there's seems to be always something to criticize about others.
16. The gravity of our physiology and of circumstances make goodwill a trying, requiring, feat at times perhaps more often than not for so many of us.
17. How we, deal with the Hitler type, the psychopath, the hard-natured? The force of love may not be able to penetrate to make a difference to that evil ego; but it can make us better deal with them so that the force of their evil does not over power us. You will not subject yourself to their level by exploding emotionally they wait for that to happen. Only fear and threat to keep them in line?
18. And she can say to me, "I thought you were to be so all loving ..." And I can reply, "No, I'm not all loving Do you know anyone who is? but I'm trying my best. I do fail myself; but then, I'm not perfect; are you? A little sarcasm to show I'm not perfect.
19. Why do we avoid love? Because it requires us to grow up in the fullest sense of the word. Hardly a person wants really wants that responsibility and the effort that comes with it.
20. When we're angry, disappointed, dissatisfied in ourselves, it is not at all easy to be pleasant to be thoughtful, or considerate of others. And so, if we want to love, we're going to have to get to the root of this anger, disappointment, dissatisfaction
21. Why the repugnance when we observe what we consider an unctuous loving attitude in others? Is it that we know it can't be real, because we know how difficult it is to make the effort to rise to a level of warm, engaging feeling for others unless, of course, the effort is really for one's own good.
22. You watch how fast your love goes out the window when your best-made plans are thwarted by someone unless, of course, you are well seasoned in the way of love.
23. It's not that love fails me in my recourse to it when in need, or in lust, or in ego, but that I fail it; that I am not up to it, am not loving enough.
24. If I am to live love am I no longer to be privy to gossip, to jibes, to barbs, to anger outbursts against others? Am I to be naught but compassionate? Understanding? Only to see the good in people? Will I not be an utter bore to others? That is the dilemma one has to come resolve within himself if ever he can.
25. If I look at you, I find a flaw easily enough, as you do me; If I listen to you, I can even easier find a flaw, as you can with me; but as soon as I turn my mind to the thought of love hard as it is often enough! Ah, then all your flaws dispel, and you are beautiful through and through. Somehow human love gets through to the soul.
26. But how can I love when so much suffering and evil role the world; when I can't succeed creatively, professionally; when an underlying anger almost consumes me?
Love in Verse
Love Thought-Feelings in Prose and Verse
[Inspired Prose-Verses-Beginning February 7, 1989]
NOTE: The decimal number before each verse stands for the month and the day. For instance, '2:7' refers to February seventh, and so forth. Each passage that is numbered as 2:7 was conceived and written on that day. Each passage that was written on that day -2:7- is shown successively, as the verse came to me, by adding a third sequential number 2:7.0, 2:7.1
and so forth.
Of Love I write in accents deep
as inward bond of unity.
Love it binds all things as one
as ordered will through Meaning's bliss.
In the beginning at the end
when past and present and future meet,
pure limitless, underlying Love
bathes our being in radiance.
Love is Meaning; Meaning, Bliss.
that is all we need to know;
for Love is will to-be-at-one,
and Meaning is one-will in Bliss.
As Planets spin and atoms swirl
as good and evil interact,
one will gives ordered meaning to
their ultimate identity.
Though Love with strife do rule the world,
strife is but Love's consequence;
for toward good and bad we are inclined.
In either case, it's what we love.
Passion for what we desire,
sympathy for all that lives,
is ardent will to be-at-one
with that of which we're separate.
Erotic love joins body-mind
of masculine and feminine
to propagate oneself from two
for immortality of life.
Sex release for self alone
with another, or oneself,
is love of sex as urge and thrust;
not sex as womb and phallic Love.
Do right, be true, to all, to you;
understand yourself in all.
Accomplish this in vibrant grace,
then know through Love you share in Being.
"Everything is relative" true;
relative to this or that;
and Love, being both this and that,
is unity relative to none.
Love, Meaning, and their Bliss these three
are but the same in Unity:
Love binds, Meaning knows all things,
their Bliss shines on eternally.
Unity the generic word
for Love, its meaning, and their Bliss
is God in Its divinity:
its sacred text and holy prayer.
Unity on Love depends,
and Love is Meaning's binding force:
the cause and reason for its being,
as the mysterium of the world.
Unity is the cosmic One
from part to part and part to whole;
impersonal yet personal too:
in Love, which binds it all in place.
If Love is all and everyone,
It knows Itself as-in all things;
so everything, as Love itself;
knows itself as-in everything.
Love is knowing we can be
everything in Unity;
though outwardly we just are this,
inwardly we all are this.
Love is you, Love is me, Love is all,
at the Meaning of our being.
and the Meaning of our being,
is the same of everything.
Love as Meaning, Meaning as Bliss:
these three as pure conscious Unity:
an all-embracing world of light,
as the power that wills the world.
Love, Meaning, and Bliss, into one:
as pure conscious radiance;
experienced as Unity
is our birthright for us to know.
Hear me those who love the most:
You are nearest Love's secret way
and this secret must you cherish,
for in it is your strength in weakness.
For every action there's reaction
empirically in space and in time.
The Meaning of phenomena,
however, tells it otherwise.
Interpretation is all we know
of Unity's reality.
We think and live it as we can
from which perspective suits our mind.
That we are Love, know that for sure
at the essence of our being;
of this truth our first duty is:
to live this love in strength and grace.
Love is knowing we can be
when we close our minds to thought,
can be the Love we truly are:
the Bliss of Love's pure entity.
If to the word "Love" you are intent,
then feel your body bonded whole;
and if to "Meaning, "think your mind;
and if to "Unity," then be as IT.
Rejoice! I have good news to tell!
Of a way of Love as something new:
that Love is everything and One,
is of good and evil and beyond.
Love binds the world as principle
of willed cohesive unity;
though strife opposes unity,
it is strictly consequential.
All things will the integrity
of their individual unity;
and whatsoever threatens it,
exists as strife of separateness.
Strife is pain of separateness
in all living sentient beings;
in inanimate form and matter,
it is force of disintegration.
As human beings of flesh and blood,
we suffer through the force of strife;
but as transcendent human beings,
we are the principle of Love.
Without love, strife is but a nullity;
for to what purpose would strife be
were there naught for it to undo,
since there must be for there not to be.
Strife is love in conflict with itself
in all its multiplicity;
for everything is Love as one
that cannot coexist as one.
Strife in everyday human terms
is conflict of opposition,
felt as pain of sink or swim
and love holds out as best it can.
As Love enjoins all things as one,
so strife destroys this unity;
but it can only break what is
and that which is embodies strife.
Strife is love in conflict with itself
in all its multiplicity;
In which case, Love conquers all things
Even itself in form of strife.
Love is the "Son"-the Soul of Meaning:
our one eternal heritage.
And when we act in love toward all,
We radiate transcendent Meaning.
My Soul of Love, I am its being,
though here live within my mind-:
mortality my destined end.
an end that is the ONE beginning.
That which holds all things together
Is all things together as one;
Love we call it-the soul of being:
Its meaning essentially we are.
Unity is love manifested
in myriad multiplicity
of forms in interrelations
separate but together as one.
Those who have a beauty of soul
radiate the beauty of Love
as the inwardness of unity
as the pure light of Meaning's bliss.
"It' is your soul I love" means
It is the love in you I love,
your loving nature from its source,
suffusing your humanity.
O, my Soul! I am as Love!
It's so hard to bear this life,
that without my mind on you, I sink;
yet even that I can hardly do.
Love and Soul-interchangeable:
when "love" is felt power is spent;
when soul" is thought principle is meant.
they mean the same differently.
Love, the bond of everything as one,
is One itself indivisible:
The soul of all that is as, at, one,
the soul of everyone and thing.
Love is One indivisibly,
in which all things are as, at, one,
as intimations of their Source.
As all numbers are series of ones,
so all things are as, at, one,
as a calculus of infinit
wherein all "ones" are lastly One.
The business of life demands
our whole attention practically;
and only now and then can we
contemplate its reality.
These: Meaning, Love, and Unity
are as the Holy Trinity:
Meaning the Father, Love the Son
and Unity the Mother
Love in man creates unity
and love in woman preserves it.
What seems destructive in such souls
is inverse creation for the whole.
First God was outward; now: inward.
First God was "He," now He's "It."
First He was Father-son-Holy Ghost;
Now It's Meaning-Love-Unity.
Survey the unity in this world
that manifests itself as one:
in all diversity of forms,
in things together or apart.
If your love is deep or intense
beyond yourself into this life,
you will joy when that bond is fast,
and grieve, as well, when it is lax.
If you love only what is good
or easy, or beneficial,
then love in part is your life's worth;
for love in full is to love in pain.
Pleasure we want, but pain we shun;
thereby limiting our short life.
Let us live with pain a little more
so to enrich our life in love.
If in love you aspire to live
then to its center aim your will
where all is compact of fire pure,
where Meaning lights and frees our world.
Once I sought within my mind
the meaning of Love's reality.
Partial answers only I found,
until I knew that love is meaning.
Love is meaning, meaning is love;
one is inside, the other out:
Meaning gives to love its will,
while love gives unity its world.
I am love and so are you
and so is everything in being;
and though we live in strife as well,
we're all together for or against.
All will to power is a quantum leap
from less to more, from here to there;
more free the will, more might the power,
until is reached the power to will.
Life in all its diversity
fascinates the mind of man;
for each mind creates its world of sense
in ordered multiplicity.
Each ordered multiplicity
is an object of structured form
in striking uniformity
of all its parts in unity.
To look up at the sky in sighs,
and witness nature's wondrous sights:
white sun beaming through fleecy clouds;
I know the glory of my mind.
Soul is but an image of love
of our essential divinity
and of our immortality.
See your soul as an inward image
representing your divinity:
as Meaning of the world in love
Our soul is love personalized:
To give an image where's there's none;
"soul" gives meaning to our being-
personal to the impersonal.
Love your world of divinity, yes;
but not that you should scorn your life;
for life is your reflection of
eternal still in vital flux.
"Meaning" for the contemplative mind;
"Love" we enact in bond with others;
"Unity" we see as the whole;
and "Bliss" is for the mystical.
Bliss is pleasure taken from here
unto eternity, infinitely:
in sheer power of luminance,
in purity of consciousness.
Ask: "Am I committed to life,
to eternity, or to both?
If to one or the other-be it;
if to both, then unify them.
Love: a building up, a drawing to;
strife: a breaking down, a turning from.
Both are part of nature's way
to keep the world a separate one.
What seems to human perception
as separate but unified,
is but to a transcendent state
not many as one, but only one.
Live your pain in strength and purpose
and you honor your humanity;
but be your pain in love of it,
and you do love your divinity.
All we are, do, and think, are love:
love of self, of others, and beyond:
beyond to good and evil ways
of slight or striking magnitude.
Love of this or that breeds hate and pain,
which is our common human lot;
but love of this and that calms the mind,
and we see things as they truly are.
To love your enemy truly
is not to be affectionate,
but to identify with him
as a defensive measure.
To reconcile both love and strife,
we have to view them both as one-
as only love in unity,
and strife as its own identity.
Love is an identity
of everything as equally one,
however different and separate
whatever strife destroys in life.
Identity is the same of two
or more separate entities;
is that which binds them ultimately
and separates them relatively.
Strife is love of self opposed
to other selves or to life itself;
this love is blinded to one point:
self-aggrandizement or destruction.
Destruction is love's other force
(creation its positive charge);
one attracts, the other opposes;
both together balance the world.
And when self-love gives no relief
from pain of living futilely,
then love of death takes over one
to self-destructive acts on others.
When strife attacks, self is afoot
for the pleasure gained in conflict.
This pleasure can be so keenly felt
it cancels out all self-concern.
One's self can be so deeply hurt
that all it knows is striking out;
then delight in spite is felt
in return for lost self-love.
Some to love in sympathy are born
others are born in conflict to love;
the former love in unity,
the latter love disunity.
Whether to evil or to good
we naturally are inclined,
what we do freely that we love
as that which contributes to our good.
Whatever contributes to our good
that we pursue as best we know;
those of justice live for love,
as do the unjust live for strife.
The bond of families is of blood
that keeps them tightly knit as one;
but love of kin personally
transcends the family unit.
Where there is little love or none
for parent or child personally,
still respect the bond of family;
but save yourself from kinship grip
Unity for everyone feel,
and everything together as one;
but your love feel for only those
who are bonded inseparably.
Love is the bond, the glue, of all
keeping the world in ordered flux;
It is principle and power:
The Soul and will that moves the world.
When you've found it: your truth and way,
you then will have to let it go;
words and concepts are for the mind,
mystic union is for the soul.
Now that you've got It in your mind,
next you must get to It through your will-:
the void where there is mystic bliss,
where pure Love unifies the world.
Let your soul: the love that is you
come through your mind in its real state
in intimations of pure bliss
without your conscious thought of it.
That which inspires us to focus,]
change, or set our minds to win our souls,
is love as bond of unity-
the vital soul of Meaning's bliss.
Before you do what you regret,
however slight your offense might be
little matters can erode us
change your mind to your better thoughts.
You have to be strong of might
to be a warrior of life.
For that, you have to let it go:
Your ego and security.
I have been in another state
of consciousness beyond all self:
"where" nothing is pure everything,
and power radiates in bliss.
This state it comes at its behest,
I cannot bring it on at will;
but this I know beyond a doubt:
I've had to be receptive too.
It comes upon me .. .just like that!
There I was, then here I am:
transported into purity,
bathed in light of power's bliss.
All the world is will in process:
willing to this or willing to that;
a willing to maximum effect,
and maximum effect is its power.
Will is power to the effect:
the cause of everything that is;
Even its effects are causes too-:
cause to effect, effect to cause.
We will this power-("will to power":
Nietzsche, the great sage of prophecy)
to maximize our little life
so we can near its infinite might.
To Will more power to the self
Is self-defeating in the end;
for self is narrowed to its life
In stressful conflict with other lives.
Change your mind-What changes your mind?
Set your mind-What sets your mind?
Focus your mind What focuses your mind?
Not your will, but your power to will.
Love is the meaning of the world:
it's ordered bond of unity;
but love as meaning of the world
is not the meaning of itself.
To know the meaning of the world
is not within the scope of mind,
except to contemplate its pith
and to explode into its bliss.
One plus one equals one-equals love,
for you from me together at one.
Our love defies the logic of math;
thus proving love's beyond this realm.
Identity is love in act
with everyone and everything
at the meaning of our being;
as the being of the world.
Love of my wife is balm to my soul;
balm to my soul is love's caress
of my mind and my senses that make
me feel intimations of bliss.
Love as the meaning of the world
is the meaning ensouled in me
in you, in everyone, and thing:
as the shrine of eternity.
To understand what you oppose,
or shrink away from in disgust,
identify with it, him or her,
and you will grow from ignorance.
Justice in relation to love
is its moral equivalency;
it tempers love that blindly binds
and gives to love its humanity.
Love between persons is blind to right;
it binds them together for themselves;
justice is love's catalyst
that keeps in mind our love for all.
Love is such that the pain you feel
is what I feel indivisibly
with you at the ground of our being
shed of individuality.
A person in peril of his life
is myself at the brink of death
identically bound to him,
is what impels me to save his life.
6:25.5 Such indivisibility
can be felt or intuited
only at rare moments in mind
when deep I feel at one with life.
When we lose the love of our lives
in death that means forever gone,
we lose the meaning of our lives
and live in death of self-concern.
To offset habits long in standing
something stronger needs to be
inculcated in the mind
from the soul of essential being.
Essential being is what we are
beyond all matter, form, and life;
to live essentially what we are
is to be and act in love.
To know that love is truly you
is to know the inward meaning
of your life and its true being
living in the eternal now.
Love is the synaptic link
between here and eternity,
between reality and meaning
where bliss is bathed in radiant light.
The more you love the closer you are
to being at one with everything,
and thereby strengthening your will
as it transmutes pain to pleasure.
To break the chain of impulsive acts
takes first a focus of your mind
of what you feel and what you think.
Second then is your firm resolve
to bear the pain of doing-without
reinforced with an inward strength
from your love-force to change your mind.
To disagree with someone from love
is to accept their point of view
that does no harm to anyone,
and which otherwise would do no good.
Let justice temper your blinding love
for just your own who "can do no wrong."
Teach yourself and your own as well,
that love sans justice is blinded will.
If you hold that love's your way-or God,
yet will not try to understand
other people beyond your ken,
then you love in ignorance.
Love is creation, but does destroy
when love in others of themselves
suck the love from another's being
for their own aggrandizement.
Love is enactment of world meaning
in creation and destruction
of ordered processes and forms
that keep it altogether as one.
Be a love-force in all your acts
by being aware of what you do,
and intend to do for the good
for yourself including others.
To be aware of here and now
is hard to do amid life's din;
but harder still is to be aware
of what might, what should, and will be.
Awareness takes a quiet mind --
self-assured, of broad perspective
of what is really important
beyond the pale of life's allure.
7:13.3 Try not to judge the person himself
as worthy of your love or hate;
but rather see the image of
life's purpose acting through his being.
Make your vows to your centered soul.
whereof the meaning of life resides,
to do or not to do what's best
to live your life straight from your soul.
Is there such a thing as soul
supernatural to this life?
I would venture there is for sure;
Yet not a soul as one by one.
Soul I know as being-pure,
where nothing is except itself:
being inclusive of everything,
yet of itself is but itself.
7:15.3 What good is soul to us in life
as pure abstraction ever remote?
Think of it as bond of unity,
and that you're It you're everything!
"What is soul?" you want to know--
A question touching life and death.
Soul is the bond of unity:
that which keeps all things at, as, one.
Soul as the bond of unity
is the metaphysical name
for the physical name of will,
or for the human name of love
"Soul": the word for you alone;
"Love" the word for others with them;
"Unity" the word for the whole;
and MEANING the word for all words.
Let the thought of soul be your strength
against the drag of inertia's pull
of body and mind of weak will
that bar you from accomplishment.
May your mind be led by soul.
May you be inspired thereof.
And if that happens, you'll win the fight
of life in life whatever occurs.
Meaning manifests itself
through images of purity:
of truth and beauty, love and soul
as meanings of Meaning itself
Love is the soul of our being
manifested through our self
in feeling oneness with our kind
through the galaxy of mind
I (you) am love that binds my being
into an integral entity,
in relationship with you, and all,
The love that binds me in unity
with myself, with you, and all
is in principal my soul
and in meaning is everything.
The revolution of love to come:
to love what naturally you don't;
and when that consciousness arrives,
man will reach the Meaning of life.
Yes, read these words of love and soul,
of meaning, unity and bliss;
until their inspiration dulls,
then live not read them anymore.
Pain and pleasure are one and the same:
The energy of love being felt;
pain repels and pleasure attracts,
but on the plane of mind, not soul.
Change your mind and you change what's felt;
but what is it that changes your mind?
The source of all that makes us live
the totality of everything.
Within the total of everything
is that which binds it all as one:
in unity withal of meaning
We call it love, or will, or soul.
And at this universal one,
pain is pleasure and pleasure pain;
which is the nullity of both
at their origin and their end.
And on this plane of life and earth
where pain and pleasure disunite,
if to approximate their source,
love we must what we tend to shun.
Love is the creative life-death force
that formulates everything as one;
destruction is its way to death:
the principle inherent to life.
Death is the ending of the self
but the beginning of the soul;
in life we know this as our bliss,
in death we hope soul is our life.
To love that which you do not love
is to feel the pain you would avoid;
and a most insidious pain
is your repulsion of love itself.
Each time I move away from love
to other thoughts to free my mind,
Love always beckons my return
to start to love what I do not.
But of course he understands
my Words and ideas of love;
for he is of a loving nature
and understanding's a form of love.
When the feel of love has fled your mind
as it periodically does
then act in love the best you can
by doing right in truth and grace.
Fatigue, it gets us every time
so that we care not what is right;
our loss of energy rules our mind,
our best intentions slip away.
But let me impart this remedy
to help offset fatigued defeats:
Change your mind to focus in
to the fatigue in love of it.
For love is creative energy
that strives and thrives positively
beyond inertia and lethargy
as it expands our limitations.
8:19.4 Tomorrow never comes to us
when we say we will change our ways;
now must be the decisive hour,
or else our habits linger on.
Before we can fully live in love,
we have to love Love more than self;
and for that to happen in our life,
a faith in Love must dye our mind.
When you love another truly
know he-she is the embodiment
of Love essentially yourself:
the tangible link between you both.
Love without judgment is blind will
often at mercy of others
and the suffering of oneself.
Patience is the practice of soul
transcendent of the urge of self;
it is the grace of Love in act
is arduous strength under fire.
Patience waits as it bides its time
to do what's right in grace and truth;
a struggle it is to bear the weight
of what the self wants here and now.
Patience is strength when against the wall
or against the odds sans all hope;
in lesser matters, it calmly waits,
curbing impulse to act without thought.
Patience requires prodigious faith
in oneself despite opinion,
and whatever untoward events
that go against your firmest beliefs.
This faith must lie beyond one's self;
for self is frail amidst the din
of other selves to contest your will
or do you in once and for all.
Your faith must lie in Love's domain
of right and truth, grace and being,
with a will to understand beyond
what little you know of your life.
Patience is calm, enduring strength
concerned to act in love and right,
and so will suffer doing without
so long as truth prevails within.
Patience is the grace of Love
when self needs not to have its way;
when influences from without
fail to shake your being within..
When patience under guise of love
is nothing more than drive of self,
and patience breaks under the strain.
As soul is love in other words
so patience is the grace of either;
but soul is more akin to truth
than love whose way is akin to right.
Patience understands what's right.
It acts in grace of that known truth;
it springs from love of our being:
the love that binds all being as one.
Patience requires a mind aware
of every detail of one's life;
a feat one has to ever keep
in conflict with one's dearest self.
Our patience teaches us this truth:
That the nexus of our wired self
tends to make what matters so little
matter so much to the extreme.
For if you have not patient love
to live with others and yourself
in understanding harmony,
everything else is but a bubble.
But then there are those who scorn or mock
or test, or hate, your patient love;
and who will never let you be;
their will is bent on breaking yours.
Against their will you have to strive;
though you have one thing over them:
your patient understanding of
their kind, and how to deal with them.
Patience will save you from yourself
when you're inclined to do your ill
against yourself and others too
when you'd prefer to do what's right.
8:24.6 Take all your success and money too,
if you cannot do what you will
for the better good for all concerned,
then all has been in vain for you.
The Meaning of our human life
is the transcendence of oneself
to the consciousness of Meaning:
the Meaning of life and of the world.
"God" is the meaning of the world:
the sacred name, the holy thought:
at the ultimate of all things
Meaning is, and we name if "God."
We're human and transcendent both,
some more the one than the other;
Transcendence makes it more than human.
Our human transcendence is that
which goes beyond our ego-self
in thought and feeling, word and act
of love, for love, of life and death.
Your human-transcendence is your love
in mind to live your life humanly
by transcending it beyond yourself
through love and its morality
What we do or feel transcendently
is an expression of our love
for another, for what's right,
and thereby taking in more life.
Our humanness binds us to earth,
our transcendence gives us more life;
life, it's true, springs from the sun;
but life, its meaning, springs eternal.
9:13:5 Accept, yes, even justify,
your humanness in it's folly;
but beware you don't indulge it
that it stagnates without hope.
Our human transcendence saves us
from our failings and frailties;
our all-too human self we love
but more our transcendence than our self.
Love your humanity it's you;
love your transcendence it too is you;
which you love the more, be that more:
all-too-human or more-than-human.
This is the human-transcendent code:
Be soul be love be meaning be bliss.
Think you are these essentially,
and you will free your mind.
Soul-love-meaning-bliss are all as one
but manifested differently
in our living reality
through which we think symbolically.
9:26 The more life, the more meaning;
the more meaning, the less limit
of the boundaries of this life
upon our mortal existence.
Dying to this life on earth
is maturation toward life in death;
our bodies deteriorate,
our minds prepare the way to soul.
Soul is no other than the bond
to hold the body and mind as one;
when the body and mind depart
the soul exists for other forms.
9:26.3 Be soul be larger than your life.
Be love be vaster than your self;
Be meaning be the essence of the world
Be bliss be the power to your will.
Let "essence" be the word to mean
the God that means this world to be;
the word that clearly intimates
the inward state of reality.
Soul is essence personalized
as: "I am essentially soul."
Love is the essence of unity,
as the bond between everything.
9:26.6 And bliss is Essence as all power
to will in radiant purity;
and Meaning is essence as to why
everything is as it happens.
"O, my meaning!" What does that mean
when I say it in deep reverence?
The outword Meaning to the world;
the inward Meaning to myself.
You seekers of you Soul or Love,
or God, or Meaning know that your
love of others is your redemption
here in life throughout it all.
For those who strive to live in love,
until you can love more than self,
you have to overcome the will
to fight in fierce retaliation
The will to fight crosses over
to psychological response
of spite and malice for the thrill.
10:5.2 This thrill wells up from primeval blood
to harm and hurt mercilessly
anyone who poses a threat,
or irritates, or disagrees.
This fighting instinct cruel to all
not only strikes in self-defense
but is strong in many inbred
whose life is spent on the offense.
But it resides in all of us
as intrinsic to our humanness;
and it will rise instinctively
when we are crossed contrarily.
Contrarily in many ways:
from other's open opposition
to a baby's irritating cry
our instinct is to fight it back.
And if already we are vexed
and the other maddens us more,
anger consumes us and we go blind
and strike out in retaliation.
This we do toward those we fear not
especially helpless victims
we thrill to see them squirm in pain
and fear when under our control.
And then there are those who reject
us out of hand or in disdain;
these are the ones if we had the chance
we'd throttle the life right out of them.
If all goes well we get on fine;
we think we love more than we hate;
yet every time our peace is crossed,
we hate intensely and want to hurt.
And even those who catch themselves
before they go to an extreme,
find themselves instinctively
fighting another's imposition.
Our fighting instinct protects our life
as well our personal dignity;
yet when provoked personally,
we lose some of our dignity.
So Let us use our fighting will
neither in retaliation,
nor in malice, spite, nor umbrage,
but in self-and-just defense of right.
And in this way our fighting will
will be our honor and not our shame;
for we will do what's right in love,
and transform the animal to MAN.
And this we know to be the sense
of Christ's words: Resist not evil:
We fight evil in armor of love ;
whereas we resist it in our hate.
Resistance is friction causing heat
and when we're angered in this way
we fight to ease the agony.
Yet when we fight in right and love
there is no friction of clashing wills:
One will resists from self and hate
The other fights in dignity.
Still, for all this high ideal
of making noble our fighting will,
there still remains a purposed grace
in the animal, hating self.
This purpose we can never know,
its meaning is even more remote;
still, this we know beyond a doubt:
hate against love is the ruling fact.
It's natural to severely hate
our weak and mean humanity
when we want-need-desperately
to love another selflessly.
We sink into an abyss of dread
for having breached the bond of love
in an act of stark betrayal
for being cold to another's need.
And yet we cannot sink ourselves
into any other's being
to the exclusion of our self,
except for moments we know as right.
Against those crucial times of right
were we to act and feel remote
in favor of ourselves not them,
we break the bond of love for good.
And how do we redeem ourselves
when we have lost our soul for self,
when we forsook the one we love
in his or her desperate need?
Rather lose our life than our love
than break the bond of humanity;
and if we do, we live as dead;
however we smile and carry on.
It is a stigma impressed so deep
that if we cannot redeem ourselves,
all else we do however grand
is naught to us but sifting sands.
Having committed that mortal wrong
of deserting another in mortal need,
either in body or in mind,
all other gestures of love are in vain.
Not all will understand such angst,
nor will feel it if guilty themselves
but for those who know what I mean,
nurture love to transcend yourself.
And does this not accord with Christ's
no greater love has man for man
than that he lay his life down for him;
and failing this there is little love.
Behind the veil of civility;
the engaging smile, the calm stance;
lies crazed and bloodshot jealousy.
Welcome strife and you welcome love.
Welcome strife and you welcome pain.
Welcome pain for the sake of love,
and you transform pain to pleasure.
If you live in mind of love and strife,
to guide you through your daily life;
no other guide will serve you as well;
for then you live the play of life.
But first you have to know them well:
that love is more than just concord
that strife is more than just discord;
and that both reside deep in your mind.
Live for love and live to love
and all else will be given you;
and in your love know that you shine
amidst the dark of life's shadows.
When love is not returned
by those from whom it should,
love turns upon itself inside
and feeds upon its carrion.
Love as the Power-to-Will
1 Love is willed, either consciously or unconsciously.
2 Love is harmonious between persons when the unity of purpose between them prevails; it is con- flictual when this unity of purpose is unbalanced. This conflict initiates separateness, dispersion, clash of interests, and so forth. In conflict, the parties suffer diffusion; are fragmented; and so become less effective together, but usually separately.
3 Love, when it is harmonious between persons, impart power of effect; or, in a word, power.
4 The more love or, the more at one we are with another, or others the more harmony; and the more harmony, the more power.
5 Love, then, imparts power. The more we are imbued with power, the more energy we extend; and since the expenditure of energy is simply more power to will, love, then, from a variant perspective, is the power to will.
6 We will consciously, unconsciously, instinctively to be at one (unite) with another so to be more than we are apart from that other; which is to say, to intake more power into our being to be this power apart from will: our self-will. Those who are quite satisfied with their self-will, and to its extent of power it affords them, have no need to unite with another other than for the purpose of inflating their own self being.
7 The sense, the feeling, of love is power in action.
8 The more love extended, the more power accrued.
9 The more power the more effect.
10 The more effective one becomes, the more invincible.
11 The more invincible one becomes the more to power itself one becomes.
12 The more power itself one becomes, the more immortal. The more immortal, the less mortal; and so closer to death in or out of life.
13 The more love we impart, the more love we are.
14 The more love we are, the more will-less we are that is, the less we love with a human will.
15 The less we love with a human-will; the more we love with a love-will.
16 The more we love willlessly: as the love-will, the more we become everything.
17 The more we are everything, the more we know and understand everything.
18 Nietzsche's will to power is the will to love the meaning of will, apart from loving, willing, particu- lars. The power to will is to reach will itself, is the meaning of will: the Great Will, as D.H. Lawrence calls it.
1. Having established that Love is the bond of (all) unity, [ See "Love as the Bond of Unity" at the side- bar] this bond has some manner of power that wills the unity of all things, the power that draws, or at- tracts, all things together, and apart, in place, form, and act (function). Accordingly, we can conceive of this bond as the power-to-will all things in unity.
2. We are transcendently the power to will; we are psychologically the will to Power to use Nietzsche's phrase.
3. We are that Power which binds the world together as One in Meaning.
4. The power to will courses through every fiber, every cell, every molecule, every atom, every quark, of every
of my body and mind.
5. The power to will activates every act of willing, every motivation, every intention, every conscious, subconscious, unconscious, movement of the mind.
6. An act of will ensues from the Power to will.
7. That we can and do will this or that ensues from the Power to will.
8. This Power that wills everything willable does not cause acts of will; rather they ensue from this Power of their own accord, so to speak. An analogy: the ocean itself does not cause its waves; but that waves form as manifestations of the ocean's infinite configurations and conditions. Each wave is itself the ocean, only in infinite forms. So relatedly, acts of will (waves) are in reality formations of the Power (ocean) that takes on various forms resulting from exterior physical factors (wind, rotation of the earth, etc.). Similarly, an act of will cannot be separated from the Power that wills it.
But as with the ocean analogy in which exterior conditions (wind) cause the wave formations what are the exterior conditions that cause the Power will to will this or that besides the natural physical conditions of any given body (organic or otherwise). It seems that the natural conditions govern the Power to will. Or is it true the other way around: that the power to will governs natural conditions? And if so, how? Could it be that all willing, organic and nonorganic (Schopenhauer) is directed toward the Power inherent to each act of will (Nietzsche) that all things will Power. In which case, each act of will is in reality, is ultimately, the Power that wills? the Power of will enfolds and infolds on itself infinitely and eternally, to speak in terms of physics.
In which case, Nietzsche was right in that everything wills power; or as I would put it, everything wills to be Power; that is to say, its ultimate identity; which is to say further, that everything is ultimately the Power to will only, as manifestations of that Power: as the wave to the ocean, as energy to mass and vice versa.
How do we make practical sense of all this metaphysics? Or otherwise put, of what significance does it have for us? What does it indicate? Well, it indicates an infinity of events and relationships beyond what we conceive as cause and effect; which signifies a non-reality beyond reality as we perceive and con- ceive of it; and which provides for us starting point of recognizing and working toward, a practicality making conscious and articulate our intuition within and beyond our reason. We have to plumb, reach into the infinite, to make it known as finite make the wave "know" that it is the ocean; not a part of it, but as a form
The finite is to know its infinity: the temporal is to know its eternity.
And what is the infinity of the finite? And what is the eternity of the temporal? In a word: Meaning! the Meaning that orders and binds the world as it is.
If all this is the case which I suppose it indisputably is then it is the case that we are everything: infinitely eternal, eternally infinite. And this is our immortality-the Being of everything our spirituality. And though we shudder to let go of our mortality, our immortality is our mortality extended eternally, infinitely. Would you rather be the wave of the ocean itself? The wave has its dynamic existence of its own for its "moment in the sun." for it represents form-motion-in-time-its own "parallel universe" and is supreme; yet it just as soon infolds itself back to its original totality with or without waves.
As each wave has its own indivisibly, but temporal individuality, its own form of the ocean, so we, as humans and all else are indivisibly forms (formations) of the eternal-infinity of the Power that wills all forms of existence with meaning - in other words, the power to will.
And as the larger wave returns to its original state (as ocean w/o waves), so upon our death, we return to our original state as Power-to-Will-with-meaning. In other words our body stops living-which is the basis of our particular form (wave) of the "ocean" as the Power to will Meaning.
9. In familiar terms, we call this "power-to-will "meaning" as "existence," "essence," the one, "Love," the absolute" "The supreme being And of course, the most common term, God.
1. The power-to-will initiates all thought and imagery.
2. It is the prime mover of all mind activities.
3. It is that which activates all mental activities since it is an aspect of the universal Mind.
4. It initiates everything mental: intellectual, psychological, surreal and physical from the "interior" of the atom to all matter earthbound and cosmic.
5. It is the source of all that "thinks."
6. It ranges from the severest degradation to the highest sublimity, from the worst horror to the highest wonderment from the ignorance to the deepest wisdom, from the grossest pleasure to the purest bliss, from the unconscious to the subconscious to the preconscious to the conscious, to the transconscious.
7. It's universal: It goes from here to infinity, from now to eternity.
8. What is this "It"? The Power-to-will.
9. There it is. I have "nabbed," have tracked, in a phrase the Source of all willing from human to nonhuman, from animate to inanimate .
10. "I willed not to think, or to think, of X" means that some power activated that particular willed choice. It is that power which activates my particular choice which normally chooses that which offers the great- est pleasure or good.
11. It continues to initiate willing all my mental and physical functions, whether I'm aware of them or not.
12. So long as there is willing in my mind, there is the power to will in my being.
13. It is like an unknown Presence that is always "there" in the background initiating our willing that is ever continuous alive or dead.
14. The thought of the Will to power is not the actual will to power. It is that which sparks the thought, which we can never quite put our finger on, can never quite catch it "on the run." It eludes us ever. It is always one step ahead of our willing, so to speak.
15. We tend to think that it is the object of desire that prompts, initiates, our willing that object, and consequently, the whole train of thoughts to attain that object; when in fact, the object is just the me- dium that accesses the power which initiates the desire (will) for that object. The Power-to-will anti- cipates the object of desire.
16. Some of us are more "in tune" with the power that wills than the willing to that power, that is, all that we will for our good. (Nietzsche's "will to power").
17. The Power-to-will is ever in both the state of potentiality to will this or that (everything), and actu- ality in willing this or that (everything) continually without end - (and without beginning?)
18. The Power-to-will is the potentiality that wills all things into actuality; and actuality is that (all things) which actualizes the potentiality of the Power-to-will.
19. The Power-to-will precedes will; and will proceeds from the Power-to-will.
But if that is the case, then it seems - from the standpoint of reason - that the abstractness (purity) of the Power-to-will is in time, subject to temporality (before and after): It is the cause of willing, and willing is the effect of It.
Yet this poses a conundrum.
Is the actuality (willing this or that) within the potentiality of the Power-to-will? In which case, there would be no before or after, no separation, but rather an eternal-infinite identity, exchange, as one and the same "reality".
Essentially, metaphysically, that could very well be the case; but phenomenally, there would be the temporal cause-effect, potentiality-actuality state of affairs. The former mystic-spiritual-void of this matter of the Power-to-will remains just that, and nothing more can be propounded about it except the silence of mystic wonderment; whereas when we speak of It in phenomenal-rational terms, then we can expostulate in terms of potentiality-actuality, cause (first cause, that is)-effect, precedes-proceeds, and the like.
And it is the latter case of which I expostulate this mysterium of the Power-to-will. This approach proffers us the image rather than the substance of It. Still, better the image than nothing.
20. The Power-to-will is that which actualizes the will to power.
21. The Will-to-power is potentiality turned actual; or, otherwise stated, is potentiality that actualizes the phenomenal world.
22. The Power-to-will does not itself will; it precedes and actualizes will (all willing: animate and inanimate)).
23. The Power-to-will pervades everything both matter and energy, both real and unreal, both within and without. There is no real, essential, separation between my body here and now and that which is outside my body: your body, all bodies (matter). As Lennon sings, "Your outside is in and your inside is out" It is the old analogy of water bubbles in the ocean: exteriorly, we're all separate bubbles; but interiorly we're all of the same substance water; and when we burst, we all become the same ocean; which we were in the first place.
The Will-to-Power as The God (Love) Within
(As Spoken to My Wife)
Now I'm not a hundred percent sure that I have this down; but it could very well be, what I'm going to say.
Remember 10 years ago when we first got together in the car-just before we got together actually-and we talked about being able to reach the transcendent, eternal, part of us by our own means: by just like triggering into it rather than through yogic practices, meditative sessions, or drug-induced altered consciousness; or through purity of soul, or ethical virtue, or fasting, or sensory deprivation, and the like, before one can be spiritually worthy before communing with that eternal part of us.
It just automatically came out of me back then, and we both knew, between us, that this "triggering in" through our mind rather than through practices was not only possible but that it had to be. it always seemed that that would be my final push, the final striving, in my later years to reach that, if it were even possible. The idea was that this eternal experience would be one that happened whenever you wanted to more than once or twice in a lifetime beyond our control.
Well it looks like it's here; the beginnings of it anyway. You know, I have my overall metaphysical, mystic, transcendent wisdom, of Meaning, as the ultimate of things in its most abstract form, whether that meaning be a principle, a power, or whatever it may be; but within that meaning is the meaning of the world right down to the meaning of a grain of sand. And Love is a manifestation of it, the unifying aspect of it, that holds everything together from inanimate to animate matter from the atomic particles in a grain of sand to plants, to animals, to human beings-that's what we call Love in human terms.
But there's also a phrase that has always been kind of on the periphery of my mental meanderings that came to me in a flash back in 1969, 23 years ago; and that is the power to will that you've heard me speak of on and off over the years. It always returns to my mind "out of nowhere", so to speak; yet I didn't quite know what to do with; how it fit into the scheme of my developing human-transcendent wisdom.
Of course, Nietzsche's will to power makes very good sense to me because, yes, we will for power; not necessarily brute, physical power, but moral power, ego power, intellectual power, spiritual power what- ever direction it takes, the more power we have, the more control of our lives, the more we experience of life and of the universe; the broader we are, the more transcendent we are. Now the power to will is the converse of the will to power. In the will to power, we will to that power; whereas my phrase, power to will, which by the way, I came to that phrase before I had even read Nietzsche relates to the very power towards which we will; which is that ultimate principle that makes it possible to actually will, whatever that power is.
All right. so that's the intellectual background of what I'm about to tell you. Now you know, over the years in my transcendent session, I'm always striving to reach the ultimate of everything, the oneness, the meaning. I use all these terms in an attempt to click into It somehow or other; and I've even used the Power to will concept in the past on and off; but nothing much happens. I've tried to go the Zen way of not thinking of anything; and other means in vain. And you know I've had two ultimate pure-conscious experiences; but they just happened to me; I don't know where they came from. I had no control over them. But what we're talking about is that we do have control over this blessing, this beatitude; so how do we go about that? How do we trigger into this Vastness in us?
Well, coming right to the matter hand now, the other night, having awakened at 3:30 in the morning, and not being able to get back to sleep, I started getting my mind into a transcendent mode-I almost always do that a little before I fall asleep. And the power to will came to me again; and so I thought, let's try that again. In the past when I've tried this thought of the power to will, it does blank out my mind of, however momentarily, of my own thoughts. When I think of the meaning of the word "power" in the phrase "power to will," my mind tries to get into that power, which is a purity, which is not willing at all; it's that which determines the willing, whether it is conscious or unconscious or instinctual willing, whatever it may be.
So, this time, the other night, I did go into a sense of blanking out everything except this purity; but it doesn't last long; my mind always comes back to my willing this or that thought or image.
But something happened this time that I got into that state of power, the power to will; that means I tried to get into that state in which determines my willing. In which case, I don't deliberately, or inten- tionally will any thought or feeling; and I just kind of blank them out as much as I can, and suspend my mind into it. Well, I was going through that process, and something new happened to me, that came to me that this is the answer! the way into this pure state of our eternality through this sense of power to will!. Not just power; it makes no connection to anything mystic; it's remote, it's distinct, it's out there; like the Zen people who say don't think of anything, empty your mind of all contents, and you'll be in touch with what's pure. But something essential is missing in such a practice; there's no connection to the emptying your mind with the pure state; whereas with the power to will, there is a connection: your willing is your thinking mind, and the power to will is that which makes you think. So there is a relation- ship between the mind and the soul, so to speak. You have to back out of that deliberate conscious think- ing and try to blend into this power which makes you think. And be doing that, you're in contact with this Power.
As I was going into it, however momentarily-each time I would come out of it and start thinking again; and I'd repeat the phrase, power-to-will, power-to-will, trying to get back into an empty state of mind-consciously speaking, of course I got these odd surrealistic images, like two teddy bears floating together in the sky, stranger faces, and so forth. I've told you often in the past about that twilight time just before I'm about to fall asleep, I'd see all these psychedelic imagery of the oddest swirling colors and shapes, and faces of things and animals and human beings that would just be there without my evoking them. And I never was one whose normal imagination functioned in such wild imagery. And do you re- member when I would tell you that I would hear such tremendous classical unheard of music in my head before I would fall asleep; and I have no sense of musicianship other than I love music overall. Where did all that come from? It never happened until my middle years. It's been always the most fascinating unresolved mystery to me until now, it seems.
So I thought the other night, This is what the surrealists were trying to reach, and were able to, indivi-
dually in a temporary manner. Their minds were attuned to that altered, surreal state of con- sciousness, and they wrote and drew about it. But then it would have to become contrived after a while, because apparently no one has been able to stay in that altered state continuously-shy of mind-altering drugs, that is. Much the same with me in different periods of my writing and reflecting life. At one time I was in a period of nature poetry writing when the verses just poured out of me, with hardly an effort at all ex- cept for polishing. And then it was over; and I never have been able to write such poetry again; and it would be contrived of me to try to. At another time in my life, I was in a dream analysis phase, and I remembered and recorded practically all of my dreams, and made some amazing discoveries. Yet that period ended, and I hardly ever remember, except fragmentarily, my dreams any more.
To return to my course of thought. It's one thing to say I want to empty my mind and reach this power in me; but you can't just do that; you have to know what you're doing and what you're doing is being in contact with the eternal flow, the meaning, of everything; the power that makes everything exist, that is existence. And I also understood for the first time Kazanzakis writings about the blood of our ancestors flowing in our veins; and that we must use every drop of that blood to try to make God conscious of itself in us and through us. God is screaming in each of us to be known. We must justify everyone's past ex- istence with all its suffering and cruelties to make God conscious through us. Now I understand what he meant.
Relatedly, in this power to will this Power is the meaning of everything; and in this meaning is ev- erything that has ever been. And it's a flow; and everything and everybody is there not physically, but in structural form, a potentiality, as I see it. And in this flow just imagine, now; of course this is specula- tion, in a way; but in this flow is everything that has ever been, that will ever be, and ever is. And you get in contact with it, in one sense, you might see individual " figments of your imagination"; and in another sense, you might see and I use "see" in the sense of our so-called third eye everything in one totality, in all possibilities, then being in this flow, this Power, is just pure, sheer, power because our minds cannot go into that bare abstraction so much, we see surreal images; all of a sudden a person will appear some- thing or someone that you've never seen before, or a past event of your own life, and so on forever.
So, it's like, in this Power that wills everything is everything, is the whole world. And if we can just click into it, we become that world either in a individual mode of mental forms or a universal mode of form- lessness a pure state of consciousness or power. This is where you come from, where you are, where you're going to be, where everything meets into one, the eye of the needle.
I thought, If all this is true, what a salvation for people. So if we're able to get into this universal flow, this eternal reality, and to begin its understanding, and its development in ourselves and in others, you can go into this world when you're suffering, when you don't want to be here, you just shift into this other world. You know that at night, when the day is over, however humdrum, or terrible, your life may be; that at night, when you're alone, after the kids and spouse are asleep, you can enter your world: a world that is eternally real, and so more real than the shadow reflection of it. I'm reminded of Lennon's lines in his gorgeous song "Across the Universe": Nothing's gonna change my world. He knew.
So if we knew that this transcendent world, Power, was more real than this life, and that we could just shift into that world whenever we wanted, that would give us a strength to carry on; would give a mean- ing to our lives, that my particular meaning is the same meaning as the meaning of the world.
My wife: "Sort of like the edge of reality?"
The edge of reality?
My wife: "Between this reality and the other? Where you were? Where you went? Where you saw all these things?"
To me that's the eternal reality, that oneness, that we experience now and then; that's that bliss state, the pure-consciousness, the psychedelic, the surrealistic, the mystic experiences, the LSD experience, the near-death experiences, and so on. And you wonder, how can this eternal reality be all these things, when it is one. Perhaps many people just get an intimation of it, because of their particular cast of mind. But It's everything; and according to one's particular mind and experiences and physiology and receptivity is how one will experience it. Now, I'm able to experience some of the surrealistic imagery inherent to this power; but I'm not too interested in that phase of this universal reality; I want to get right to the totality of everything without imagery. That's the way my mind works; but depending on my condition at a partic- ular time, I will see surrealistic imagery.
So all this stems from this phrase "power to will," which has been with me since 1969 and has never left me. And when Nietzsche wrote that the essence of the world is the will to power; well , he just mis- sed it a little bit; but he certainly was closer to the truth than everybody else. Yet, the phrase "will to power" seems, so cold, so remote, there is no aesthetic beauty to it. How can one use that phrase as a metaphysical, spiritual, mystical medium to inspire you and evoke your ultimate being. The same holds for my "power to will': it doesn't sound beautiful like God or transcendence, or spirit. Yet, beauty is not enough to help us reach our meaning, to shift us into our ultimate reality. These beautiful words have no living meaning here and now; and so we cannot sustain our sense of It, let alone make contact with it. On the other hand, we can see the effect of power right in front of us in those waves washing ashore; we can feel the effect our willing as soon as we focus our minds to it. The will to power has living, conscious meaning, as does the power to will, even though it's more remote than the former. How? We can connect with the will to power because in our willing we experience a sense of power if we succeed in that willing. More remotely, however, with the power to will, we sense that something causes our willing beyond all psychological and physiological reasons ...
That then is my revelation the other night.
My wife: "Can you sum it up for me?"
That the concept "power" in the phrase" the power to will" is the eternal flow and meaning of every- thing, which is in our minds, in our brain cells. And being there, we can somehow shift into; but no one knows how: it either happens to you or it doesn't. What I'm saying is that the WORD, language, is our bridge between eternity and life. So, if that's true, then through the word, we must be able to channel into the meaning of power. So I have come to the word-complex the power to will; which to me, through development, can transfer me, us, into that world. That's the answer to back then when we got together that we said one day people are going to be able to get to that Power, that universal flow. Why shouldn't that be, if that's what we essentially are?
Yet, in a way, I still have doubts that all this that I'm saying won't hold up; because, when I tried yesterday and this morning to shift into this Power to will, very little happened. I was tried, true, but nonetheless, I feel I should be able to. I'm afraid that this is just another phase of my searching.
My wife: "No, I don't think so.
I know I'm going to have to be trained to it, I'm going to have to work at it; it's not that's just going to just happen. But at least I have a goal. It's not just a goal that I want to empty my mind to reach God. No, it's not that easy. I want to empty my mind to reach God, yes, but what is "God?" My answer: the Power-to-will. Fine. I can connect with that; it has meaning. That's the whole thing: everything has to have meaning to us in order for us to connect with something to understand it. And if everything has to have meaning to us, that is because everything in fact does have meaning, is meaning essentially, ourselves obviously included. The power to will has meaning in this life and the other reality: the willing and the power to will. something gives us the power to will. I mean, we can think "Oh, well, that is all chemistry and physiology and psychology." But, whatever it is, that power, that makes atoms and electrons spin in structure and order and into form from the microscopic to the macroscopic, that unifies everything, that keeps everything in motion is that is something that makes one pause, makes one wonder, makes one contemplate that beyond the movement, the flux, of everything into that which means that movement, is the power that causes it all.
So the power to will, that phrase, however cold and abstract and unaesthetic it may seem, it is...
My wife: is one of the keys. ...
It's the key. so far as semantics are concerned, the Power to will is another psychological perspective or interpretation for Meaning, as it is for Love. In religious terms, we can consider Meaning as the Father, Love as the son, and Power to will as the holy spirit - three as one. Meaning is the metaphysical aspect of eternity; Love is the human, unifying aspect of eternity; and Power to will is the mystic aspect of eternity. It is through the Power to will that we make contact, shift into eternal, universal reality; it is the holy spirit working in us as individuals, separate from all other individuals, however loved they may be by us, whatever meaning they or anything has to our lives. The Power-to-will is the individual bridge, or as you said the edge, from here to eternity, to use that beautiful phrase; because of its workings in us as living and as eternal. similarly with Meaning and Love, of course, except the former is mostly of the intellect, reason, and the later is mostly of the psychological: personal and interpersonal.
So, it is a matter of the Word: words that have living, individual meaning to us in relation to our eternal nature. Relatedly, such abstract words as God, spirit, the absolute, Brahmin, and the like-they don't click us into the universal flow. Similarly with such a word as OM that the Indians chant in order to deliver them from life. True, it may have holy, sacred, mystic connotations; but it has no other meaning than holy, sacred, and whatever else; and these words do not have much meaning in this life as a bridges to eter- nity. These words are descriptions. But descriptions of what? something holy and sacred. But what is holy and sacred? God, Spirit, etc. But what is God, spirit, and the like? We don't know. and so we have come around in a circle.
But Power has meaning to us as the impetus underlying willing; and willing has meaning that we can know and recognize the impulse of everything that is in motion.
1 Love what you do not love identify with it.
2 What you identify with, you understand.
3 Love your enemies at a distance, and cautiously, of course.
4 Love what is ugly but with different eyes than toward that which is beautiful.
5 Love yourself for sure, but not at the expense or harm of others.
6 Pain is the price of each precious thing, so writes the incomparable Shakespeare; and that
applies as well to the love of each precious thing.
7 What is precious to us is what we love; though not all that is precious to us is what we should love.
8 What do we love more: that which harms us or that which benefits us? Obvious answer; but not an obvious consent.
9 Can we bear the pain for that which we love more to withhold consent to that which we love less?
10 Love is what we are just as love is what we crave, desire, long for, are enflamed by.
11 The difference between love and Love (with a capital "L") : Love is why we love.
12 Passionate love as compared, contrasted to, compassionate love is the difference between fire and its glow.
13 Love with a capital 'L' confirm to yourself to be the bond of all unity; love with a lower case 'l'
consider as the bond of this-or-that in life.
14 Let your love of Love itself be your ruling love.
15 Though one mood after another traverses your mind those that please and those that pain keep the thought of Love ever infused in them.
16 Love your pains certainly not as you love your pleasures, but as an inevitability of life.
17 What is beyond your will to do anything about, leave it to itself and return to Love.
18 Know that Love is the meaning of your life.
19 Love will save you from yourself.
20 Say the word and you'll be free
And the word, the word is love. John Lennon.
21 Love be with you.
22 Love the beauty of a shark but avoid it, or protect yourself from it, for your very life.
23 Love strife not as its proponent but as its opponent to the other face of love.
24 Love your enemy as your enemy. Identify with him; know his ways so to
protect yourself from him who you would certainly not treat as a friend nor expect him
to treat you as a friend, except to harm you. Know him, respect him, for what he is,
but be prepared to oppose him if and when you must certainly not with defensive
love but with offense love that acts on this maxim: Intimidate him before he intimi-
datesyou. Catch him off guard not knowing where you're coming from: use your
methods, not his. Pretend as he pretends, but for your protection not his.
25 Act with grace as you do right; act in grace to be sure you do right.
26 Know what can and cannot be done, and do, or do not do, what you must with Love on your side.
27 Let Love inspire you to do what is right otherwise you don't have much of a chance, overall.
28 Love yourself be with yourself.
29 Be divine turn inward to your Love source, to your Love divinity.
30 Keep the thought of Love ever on your mind interspersed between everything that goes on within it; for Love is certainly in your mind; in fact, is your mind.
31 Love bears all things (Paul) And so Love makes it possible for us to bear all things.
32 Act in Love, and you act with wisdom.
33 Love is your eternity. Live it here and now in its living reality.
34 Be prepared always for your adversary's bite;
Meet it resolutely with the power of Love's might.
35 Let the energy of Love calm your anger before it ignites you into an unjustifiable fury.
To Live for Love
1. "Live for love" is my wisdom-morality for it is concerned mainly in doing the right thing in balance with both my humanness and my transcendence.
2. Doing the right thing consistently is impossible for there are far too many resistances about us from others, from life, and from ourselves; but with love as our way of life, the odds against inconsistency minimized considerably.
3. What gets in the way of our doing what we know as the right thing to do? Fatigue, moods, fears, ego, lusts, desires, anxieties, ambition, hunger, impatience, impulse, anger, insecurities, conflicts, tension, annoyances, and on and on. It just seems that there is too much against consistency in this realm
4. Is it even wise to strive to do the right thing, consistently, almost always (I won't say "always."). Your
5. Be silent more than vocal and you get along better with others and with yourself.
6. You may not be able to, or be in a position to, doing great things socially, politically, and the like; but you can do moderate, small, things personally by spreading your good will, (moods and acts, and deeds) to those in your proximity.
7. Ao long as you interact with others, you will fail what you expect of yourself, and what others expect of you, continuously.
8. If you can't do it for right, then do it for love.
What does "Living for love" mean at its essence? It means that to live for love takes precedent over living for anything else predominantly.
9. In many cases, knowing the right thing to do is obvious; but perhaps just as many cases in which we don't, or can't know 100% what is the right thing to do. But in such cases, applying one's living for love way helps considerably in determining the answer.
10. Living for love takes you out of yourself to consider others more than ever before.
11. Yes, we must keep our minds on our daily tasks, responsibilities, activities, and interests; but in this way, they don't take precedence so that we become resentful, impatient, nervous, etc. when doing what's right for love conflicts with the impetus of doing what we want, etc.
12. When we prefer to do what is right to what is desirous with hardly any tension, then we will know we're living aright within the bounds of our Love-self.
13. In the beginning stages of right-in-love, know that you are sacrificing your "pleasures of the flesh"; and those habitual, lifelong pleasures will not take its denial sitting down, without taxing you to the limit. Your mind will play all kinds of tricks on you to take to "where you belong," so it says to you. You'll be subject to all kinds of temptations that tell you you are on the wrong track, that you'll never make it, that "you're only human - and stay that way; you'll even think that you might die, or turn sick, if you do not indulge yourself as was your wont. How could you possibly consistently bar yourself from your familiar "innocent" pleasures that do no harm to anyone except yourself; after all, it is your life, and the more pleasure the more one escapes from boredom; How can you possibly do without your old familiar pleasures, especially those that relieve you.
14. Whichever way we turn there is always something right to d or not to do. It's enough to drive you mad keeping up with it all. Our wisdom-morality helps give us the understanding and balance to deal with it all.
15. Living for Love offsets boredom; gives you something to do, something to strive for.
16. Living for love gets, sails, you through depressed moods when the day, the weather, a sense of futility, are bleak, and your mind is darkened.
1. Add your smile wherever and whenever you can to those in your proximity.
2. Be silent more than vocal and you'll get along better with others and with yourself.
3. Do more than you are obligated to do, or is expected of you, and you will be appreciated - and taken advantage of; but your wise judgment and good will won't tolerate unfairness according to your past actions.
4. Your mantra: "Do it for Love."
5. Doing the right thing is not always doing it for love
6. since you have more than earned a lapse
7. The way of our wisdom-morality: We minimize our self-love in order to maximize our Love-self.
In Inspirational Images
I Love am speaking through you, as you, in these words of
vision. As they come to you in whatever order, so shall they be
written.And though what I say here may appear inconsistent with
what I say there, that is the nature of my so-called reality
consistent, inconsistent., there is ultimately no difference, as you
Love I am, binding everything in unity.
I am Love throughout all of you
binding each ultimate particle to its place,
form, function, and purpose.
That your eye can see
That your ear can hear
That your nose can smell
That your tongue can taste
That your skin can feel
- I am That to make each sense happen as it does.
Of flesh and spirit do I form reality -
flesh from matter and energy from spirit;
each form bound to its particular unity.
Who but I inspire your visions
that unify ideals into ideas,
and ideas into matter and form.
I am here, there, and everywhere
in you and outside of you;
making whatever is, what it is.
What I am is what you are essentially.
You are the visible manifestation
of my invisibility.
Love is what I am holding together
everything in unity and with meaning.
And as you are something
held together in unity with meaning,
so are you Love that is, Me underlying you.
Intertwined with me are you
the one without the other cannot be;
for what would I bind
were there nothing to unify?
I am you as you are me
as he is she
as we are It
all together as one.
I sing your singing
I dance your dancing
I write your writing
I think your thinking
I create your creations
I am you the doing.
I am you and you are me:
Me the spirit of you
and you, the flesh of me.
As I love you so you love me:
me your lover and you my beloved;
or as friend to friend
I make you in friendship.
That you decline and die away
is only I welcoming you home.
What you love is what you're drawn to, attracted to, for or against your
reasoned will, which indicates that I am not will - as willing this or that
but will itself that makes possible what is willed. But what is will itself,
you ask; to which I reply: Love that is, Me. For I will that all things,
tangible and intangible, bind into their fourfold being: purpose, place,
form, and function. In which case will is a force of attraction whose
being is to bind each thing, from macro to micro, to what it is supposed
to be. "Supposed to be?" That is the Meaning within myself that empowers
what is to be or not to be. And so, as my will is a force, so my Love is a
How is it possible for you not to be attracted to this or that? You could not
exist otherwise. So, your existence is that which attracts; that is to say, Love;
which is to further say, Me.
Desire is impassioned love Me in heat, on fire, enflamed.
I am not matter; I am not energy;
nor am I the transformation of the one into the other;
I am rather that-which is matter and energy.
Or otherwise stated, matter and energy emanate from
that which is matter and energy;
which is to say from Me Love.
As Love, I am the bond of all things in unity
From star to sand
From amoeba to man
From matter to energy
From here to there
From zero to infinity
From alpha to omega
From now to eternity
From this being to all being.
Though I am nameless,
Just as I am unknown by reason,
Love is my adopted name
because of the meaning of the word "love: as the bond of unity.
I could be called will, or God, or Atman, or the Ultimate,
or any other appropriate name.
In either case, it is just a matter of naming the nameless.
Love is my preferred name for the mass of mankind,
as it resonates more than other names
with human intellect and sentiment.
As you can tell, I am both impersonal and personal to you
impersonal as being itself and personal as being-itself
in each individual being.
Know that I am your Lord and Master, as well as Friend, coursing
through your total body and mind in every pleasure and pain, desire
and passion, compassion and empathy, want and need.
Yes, it is energy that vibrates, reverberates, through your body-mind
at all times; yet know that it is I who manage the electric-chemical
The justice you seek outwardly is, at its source, the inward justice (its
equilibrium) your body-mind seeks.
Yes, Love (with a capital 'L') is all you need
If you turn to Me to guide you;
for who knows better than Love
when it comes to loving and being loved;
And who has more to offer
Than the wisdom of life when you turn to me.
I am diversity as I am unity. My love diversifies all things into unity;
in which case, so far as I'm concerned there is no diversity.
You think I leave you when you no longer feel Me.
You are wrong; since I am not this nor that feeling, but feeling itself.
What you will is what you desire, is what you need, is what you crave
is what you love for good or ill.
Though beyond good and evil, I am the perpetrator of good and evil;
since unity is of diversity and diversity conflicts as it attracts.
So, how could there be good without evil, and vice versa;
since what is good conflicts with what is evil,
in which case, good creates and evil destroys.
Pain or pleasure, horror or benignity
is what life makes of its given reality.
Life is not I; I am only its potentiality.
Life simple acts as directed.
As to why you love this or that
is the mystery of Meaning within Me
that your discursive mind can only wonder at
that can only be hinted at
no reasoning can plumb it,
for it is ever up against the circular reasoning pattern:
What is the meaning of the meaning of the meaning
of the meaning of the meaning
There is no way out or in.
Will is what attracts you to this or that
Will can only will that which is willed
which is I in both cases.
No, I am not this nor that desire;
I am the Desire its form within this or that desire.
Observe the various universal facial expressions in everyone
And you share in the universal I who designed (DNA'd) each
To make you stand in awe of what we have created.
I am we are what I we am. "I" and "we" are what we are together
as one; except I am not "you" nor are you "I". We simply are sans "we."
What is proposed as the collective unconscious
is no other than what you are collectively as the manifestations
of the human race;
it is not itself the human race.
Ugly is beautiful to a mind imbued with Love;
After all, did I not create both the beautiful and the ugly!
You must know by now
that I am the mystic One
that centralizes your mind
into the Oneness of Me
when all sense of self, time and space
and all else
are nothing of which you're conscious
as you slip into the one-consciousness of Me
that is eternal bliss infinitely.
This is what you "experience"
but cannot account for;
but it is I humanized.
What I am as the All awaits your demise
Which must certainly be more than your "experience" of Me.
But you get the idea!
What you sacrifice for my sake
Is the crucifiction of your I-self.
Love Me more than you love yourself
And you will truly, fully, love yourself as never before.
Hear me you who doubt my words:
You swoon in pleasure mortally
Now bathe in Me immortally.
Know that your reason though it gets you by
Is but a spark of my Meaning.
My fulfillment in you
is to love what you do not love.
What you love is as evil as it is good;
Evil is the fight; good is the victory.
Can you separate them?
The meaning of any one word
Is the Meaning of all words.
Is not that why I am considered "The Word"?
Love ensues from my Meaning
As it does from your meaning.
Though you are particular; I universal.
So far as you reason, that is; since I am neither
particular nor universal.
Though I speak of Me as this or that or neither;
there nonetheless in neither "I" nor "Me," nor anything
in relation to anything nor nothing;
for anything and anything are what is and is not.
That is "I" or "Me" in your human parlance.
Do not be frightened, or be in terror, of what I say
now that you have an idea of what I mean by "I" or "Me";
for your awe of the wonder of life is that which inspires wonder;
In which case, you are in store for that which surpasses-wonder
You ask whether you experience death when in immortal-wonder
And I say you are then both alive and dead as a human experience;
other than that, you are neither alive nor dead so far as immortal-wonder
You ask: "Is it my soul that I experience in immortal-Wonder?"
And I reply, "To what "soul" are you referring?" Is not "soul" of life and death?
But what is life and death in immortal-wonder? Is it not nothing and everything
"Am I God," you ask; and I reply: Yes I am as you are"; but you have heard this truth
stated everywhere in your times and in all times." And you have read of old that I said,
"I am that I am." Now I amplify this latter statement - Yes, I am that I am, which is to say,
I am that I am with the emphasis on the word "that". And it is this word that I am in my
pronouncement "that I am" which immortalizes me. Ponder this immortal word in the
phrase "that I am, and your mind will gasp in wonder of its meaning. "I am" is understandable;
but that I am is imponderable, though we have an intimationof its meaning. And do you
know why? because it is the meaning of my being "I am." And so, call me what you like:
God, Allah, oversoul, or whatever else; but in so doing, keep always in mind its ultimate
meaning of "that".
You ask: "In or being this immortal-wonder, will I not experience my life with
my loved ones?"
And I reply: "Why would you want to experience life as you know and experience
it, when you are then neither life nor death? Are you not everything and nothing
and neither? And did not Christ say that there would be no marriages in heaven -
heaven being "immortal-wonder?
If there is any human comfort and consolation I can offer you, it is this: Let us
consider that this immortal-Wonder is the Meaning of All inclusive of "everything
and nothing and neither" and that your human being is as much as your immortal
being; in which case, your individual meaning is as much your "Meaning-of-it-all."
In other words, your meaning is essentially Meaning Itself. So on your demise
let's not call it death you leave your individual meaning to be Meaning itself. Now
I would think that being Meaning Itself would be of more consolation and anticipation
than your individual meaning.
Regarding this Meaning-Itself, of which I speak, let me impart to you some inspired insights from one of my - your - visionaries who for a brief period of time (and then it was gone) wrote down these following notes:
1 Meaning is at the essence of the world.
2 The world means what it is.
3 Love is the meaning of the world.
4 Love wills the world.
5 The world is will in all its physical and relational manifestations.
6 The will is not the essence of the world (Schopenhauer); the will
is the world.
7 The power to will is the impetus that wills; which is the meaning of
all that wills.
8 The will to power is not the essence of the world (Nietzsche); the
power to will is the essence of the world.
9 Love unifies. That is the power of meaning.
10 The unifying power of love is the meaning of the world. And this
unifying power is the Meaning of Love.
11 Our first priority. meaning.
12 That our life has meaning. our dread and anguish if it doesn't.
13 Self-love. if our life is to mean something.
14 Meaning. the Meaning of everything.
15 God. The Meaning of Meaning.
16 The Meaning of Meaning in a word: Meaning.
17 All that we do or think has meaning whether we know it or not.
18 Meaning. the ultimate mysterium of everything.
19 As Love is the essence the bond of all unity to everything, Meaning
is the essence of Love; which is to say, the Meaning of Love is the Meaning of
20 Though Love keeps the world as it is, Meaning keeps Love as it is.
21 Love imparts unity, and Meaning imparts Love.
22 As life has its meaning, however unfathomable that meaning is to us, so our life
23 We strive and struggle to put meaning into our life so to be in touch with the
meaning of life itself; though we have no idea that that is our passion. Perhaps
one day we will have that idea.
24 From good to evil, from love to hate, from the sublime to the ridiculous, all that
we do and think in our interest and concern is that our life be meaningful, that we
matter in some way.
25 Our pursuit of God is neither less nor more than our pursuit of Meaning.
26 That we mean something is our share in Meaning itself -- however insignificant our
share may seem to us.
27 If God is Love, then the Godhead is Meaning.
28 As Love is Meaning's emissary, so to speak, so when we love in particular, we
too are Meaning's emissaries.
29 Though I may conceive Meaning, though I may intuit It, even experience It, I
nevertheless can never understand Its eternal infinitude.
30 We can know of Meaning; but can never know It--at least in our present form of
31 Meaning is "behind the scenes," so to speak of the modes of Love that we
conceive, such as, order, essence, being, substance, and the like.
32 My meaning is Meaning; is essentially Meaning, to be more precise.
33 Meaning is/is-not everything.
34 Were we to ask, "What is the meaning of Meaning," we would find ourselves
moving in a circle going quite nowhere. We could only keep answering: meaning.
35 Meaning inheres in Love.
36 Love binds the world as it is according to its meaning.
37 Meaning manifests itself through love.
38 A person will kill for love; and that is the evil inherent in love.
39 Though I may be of little consequence in life, I am of all consequence in
40 My "lowly" meaning in relationship to all meaning I fit into the total existential
mosaic. I play my part in the scheme of things, however insignificantly to my
41 The "scheme of things," The "nature of reality," and all such phrases, are familiar
substitutes for "the "meaning of ..."
42 Love is my divinity, while Meaning is my sanctity. And why "my divinity"?
Because of its pure oneness of everything. And why "my sanctity"? Because it
is the that love is pure oneness Remember "I am that I am".
43 I have found God - -or more precisely: the Godhead! And that is Meaning!
44 I have found my God, and that is my meaning!
45 Meaning is the ultimate Reality to, of, everything, and God is its ultimate name.
In Which case, God is more relevant to our lives than ever before.
46 As Meaning pervades everything, so, by substitution, does God.
47 Meaning is the metaphysical aspect of all reality; God is the individual,
48 My meaning is the particular aspect of Meaning itself; and so my meaning is
God manifest as me.
49 Inasmuch as I have meaning, I am of meaning, and so am meaning essentially.
50 A: Do you believe in God?
B: Yes, as Meaning -- the meaning of everything.
A: Everything? Do you mean that God is the meaning of a word as well as of
B: Of course, inasmuch as the meaning of any one word, in any one language,
is the meaning all words?
51 We have no grasp as to what the meaning of everything is; in which case, it
remains fathomless to us, a nothingness, a void. Yet we do have intimations that
there is an ultimate meaning to everything; and it is this intimation which I call God.
52 God is our intimation of Meaning the name we give to Meaning. It is nameless
insofar as we know not what this meaning is; yet named God insofar as that there
is meaning. Ultimately we cannot speak of essential meaning; yet relatively, we
can speak of It as It manifests Itself in Its myriad aspects in life and nonlife.
53 Meaning inheres in, manifests itself through, Love.
54 Love imparts unity, and Meaning imparts Love.
55 Love binds the world as it is according to its ultimate meaning.
56 Though Love keeps the world as it is, Meaning keeps Love as it is.
57 Love holds everything together as it is; Meaning is why everything is as it is.
58 Meaning:- the Meaning of everything.
59 Meaning is/is-not everything.
60 The meaning of Meaning in a word:- Meaning.
61 Meaning: the ultimate mysterium of everything.
62 Were we to ask, "What is the meaning of Meaning," we would find ourselves
moving in a circle going quite nowhere. We could only keep answering:
63 The "scheme of things," The "nature of reality," and all such phrases, are
familiar substitutes for "the meaning of
64 That our life has meaning:- our dread and anguish if it doesn't.
65 Self-love:- so that our life is to mean something.
66 All that we do or think has meaning -- whether we know it or not.
67 As life has its meaning, however unfathomable that meaning is us, so our life
68 That we mean something is our share in Meaning itself -- however insignificant
our share may seem to us.
69 We strive and struggle to put meaning into our life so to be in touch with the
meaning of life itself; though we have no idea that that is our passion. Perhaps
one day we will have that idea.
70 My meaning is Meaning; is essentially Meaning, to be more precise.
71 Though I may be of little consequence in life, I am of all consequence in
72 My "lowly" meaning in relationship to all meaning I fit into the total existential
mosaic. I play my part in the scheme of things, however insignificantly to my
73 From good to evil, from love to hate, from the sublime to the ridiculous, from
the ordinary to the bizarre, all that we do and think in our interest and concern
is that our life be meaningful, that we matter in some way and so, that we
are loved; or at least needed.
74 A person will kill for love; and that is the evil inherent in love.
75 Our pursuit of God is no less nor more than, is ultimately, our pursuit of
76 If God is Love, then the Godhead, of which the mystics speak, is Meaning.
77 Though I may conceive Meaning, though I may intuit It, even experience It, I
nevertheless can never understand Its eternal infinitude.
78 We can know of Meaning; but can never know It -- at least in our present form
79 Meaning is "behind the scenes," so to speak of the modes of Love that we
conceive, such as, order, essence, being, substance, and the like.
80 Love is my divinity, while Meaning is my sanctity. And why "my divinity"?
Because of its pure oneness of everything. And why "my sanctity"? Because
it is the that love is pure oneness -- Remember: "I am that I am."
"It is for me, because I am not with you from need, but from affection, sympathy, care in other
198 Yes, there are people who do interpret loving-kindness as weakness; but no person who knows that he is lovingly kind feels it as weakness or acts weakly.
199 It is the lover's way to spread good cheer and affability as much as possible. And this does require a going out of oneself one's own depressing moods and burdens.
200 To love does not mean all smiles and cheer; discretion accompanies love.
201 Let the thought of love fill your mind to overflowing. Let this empty your mind of negative thoughts, and unseemly impulses.
202 When you love, you do right; and with these two reinforcements, one can feel justified and fearless enough to be himself, to say no, even though in doing so, he doesn't please the other.
203 Just as a truly generous person does not always give, so a devotee of love is not always loving.
One does not greet a shark heading his way with "Oh, I do love thee shark for thy beauty! but gets him- self gone. One does not pet a snarling dog; or touch a hissing snake; nor does he embrace his enemy. No, love discriminates. Love fights for the good, for the right-and it knows when it is right and good and lov- ing to fight physically, psychologically, morally, spiritually. Love does not demur, love does not cringe. Love is bold, it understands. It protects and guides. Love does not disappoint; it shines through the eyes rays and glitter of power and force. It knows what to do even against all odds; it is intelligent; it is life par excellence.
204 Love is replete with meaning.
205 Love is the élan vital in the veins of the lover
206 Love wins! If it is true that life is a "play of opposites," a "fool's game," then be sure that love leaps with the play, wins the game.
207 To say that you love God is to say you love Love all that you are, all that everything is.
208 The salvation of love for man is that love both binds and looses binds us to life and looses us for eternity.
209 Love has all the meaning in the world-from the physical to the metaphysical, from the flesh to the spirit, from the mind to the heart, from the will to instinct. There is no room for limit or impossibility.
210 Love unifies and diversifies.
211 To become as God-like as possible, as Christ-like, as Buddha-like as possible is to become Love-like as possible.
212 Love the swirl of electrons and particles in the atom ... in you and me ... God! He-It is right there in every atom of our being.
213 Hate is a subtraction, a limitation, of love. So are all other manifestations of what we collectively term as evil and ego. Both evil and ego we know to be powerful forces on our society and world; but they are what we might call adulterated love ramified into individually concentrated diversities.
214 Love spiritualizes matter; which more specifically is to say that love transforms matter.
215 It is God in, to, us that loves; certainly not our meager self-best! though it tries its best.
216 Love is the son of God unity.
217 Lennon: "Love is knowing we can be" be-ing is love: the bonding of unity.
218 Love creates the world-before, now, and after.
219 Through love meaning abounds or is it the other way around or is it both?
220 Genet loved Evil not evil; but he had to practice evil in order to be in touch with Evil. And when he no longer practiced evil, he could no longer love Evil, his beloved mistress ... nor could he love at all.