The Essays of Brother Anonymous
Language Its limits See Jnana Yoga - Reality cannot be described in words
Liberation See Enlightenment (4) Stages beyond God Realization (Brahmajnana) - Liberation occurs at a higher stage of nirvikalpa samadhi, called sahaja, beyond Brahmajnana or kevalya nirvikalpa samadhi; see also - (4) Experiences beyond God-Realization (Brahmajnana) What liberation is
Life - Enlightenment is the purpose of life - See Enlightenment - Enlightenment is the purpose of life
Life You are Life Itself
Life Life without a Purpose
Life Life doesnt need an agenda
Loneliness It is the awareness of complete self-enclosure, separation, and isolation
Loneliness We are afraid of our loneliness
Loneliness Addictions offer an escape from loneliness, emptiness
Loneliness Fear exists as an idea and prevents the direct experiencing of loneliness
Loneliness Loneliness and love cannot coexist
Loneliness We must face and directly experience our aloneness, inner emptiness, nothingness
Loneliness The aloneness of being
Loneliness In true aloneness, we will discover true loneliness
Loneliness Remember God when you are lonely
Longing for Liberation - See also Intention
Longing for Liberation Weep for God
Longing for Liberation - Our longing must be strong and continuous
Longing for Liberation - Examples of strong and continuous longing
Love - Its nature and role in human life See also Bhakti Yoga
Love Love is God
Love Love is all there is
Love Love is impersonal, transcendent
Love Love is ever inclusive, forgiving
Love Love is unconditional
Love Love casts out fear
Love - The perfection of fear leads to the perfection of love
Love - Loving one's self is important to enlightenment - See Acceptance
Love - The mind destroys love
Love Love is not sensation
Love - Cannot be where resistance is
Love - Choosing love does not bring material rewards
Lust - See Sexuality Lust
Liberation See Enlightenment (4) Stages beyond God Realization (Brahmajnana) - Liberation occurs at a higher stage of nirvikalpa samadhi, called sahaja, beyond Brahmajnana or kevalya nirvikalpa samadhi; see also - (4) Experiences beyond God-Realization (Brahmajnana) What liberation is
Life - Enlightenment is the purpose of life - See Enlightenment - Enlightenment is the purpose of life
Life You are Life Itself
Do not simply seek to transcend life, but realize that you are all of Life. You are Life itself. (Adyashanti, IA.)Life Life without a Purpose
Life without a reason, a purpose, a position... the mind is frightened of this because then "my life" is over with, and life lives itself and moves from itself in a totally different dimension. This way of living is just life moving. That's all.Life Life doesnt need an agenda
As soon as the mind pulls out an agenda and decides what needs to change, that's unreality. Life doesn't need to decide who's right and who's wrong. Life doesn't need to know the "right" way to go because it's going there anyway.
Then you start to get a hint of why the mind, in a deep sense of liberation, tends to get very quiet. It doesn't have its job anymore. It has its usefulness, but it doesn't have its full-time occupation of sustaining an intricately fabricated house of cards. This stillness of awareness is all there is. It's all one. This awareness and life are one thing, one movement, one happening, in this moment-unfolding without reason, without goal, without direction.
The ultimate state is ever present and always now. The only thing that makes it difficult to find that state and remain in that state is people wanting to retain their position in space and time. "I want to know where I'm going. I want to know if I've arrived. I want to know who to love and hate. I want to know. I don't really want to be; I want to know. Isn't enlightenment the ultimate state of knowing?" No. It's the ultimate state of being. The price is knowing. This is the beautiful thing about the truth, ever-present, always here, totally free, given freely: It's already there. That which is ever presently awake is free, free for the "being."
But the only way that there's total and final absolute homecoming is when the humanness presents itself with the same unconditionality. Every time a human being touches into that unconditionality, it's such peace and fulfillment. In your humanity, there's the natural expression of joy and love and compassion and caring and total unattachment. Those qualities instantly transmute into humanness when you touch into emptiness. Emptiness becomes love. That's the human experience of emptiness, that source, that ever-present awakeness.
For the humanness to lay itself down-your mind, your body, your hopes, your dreams, everything-to lay itself down in the same unconditional manner in which awareness is ever present, only then is there the direct experience of unity, that you and the highest truth are really one thing. It expresses itself through your humanity, through openness, through love. The divine becomes human and the human becomes divine-not in any "high and mighty" sense, but just in the sense of reality. That's the way it is. The only price is all of our positions. The only price is that you stop paying a price. (Adyashanti, The Only Price. An excerpt from a talk given by Adyashanti, downloaded from http://www.zen-satsang.org/AdyaBio.htm, May 2007.)
As soon as the mind pulls out an agenda and decides what needs to change, that's unreality. Life doesn't need to decide who's right and who's wrong. Life doesn't need to know the "right" way to go because it's going there anyway. (Adyashanti, The Only Price, 2004, downloaded from www.adyashanti.org, 2004.)Loneliness It is the awareness of complete self-enclosure, separation, and isolation
We are empty in ourselves and we try to fill this emptiness with words, sensations, hopes and imagination; but the emptiness continues. (COL, 1, 62.)Loneliness We are afraid of our loneliness
Loneliness is the awareness of complete isolation; and are not our activities self-enclosing? Though our thoughts and emotions are expansive, are they not exclusive and dividing? Are we not seeking dominance in our relationships, in our rights and possessions, thereby creating resistance? Do we not regard work as yours and mine? Are we not identified with the collective, with the country, or with the few? Is not our whole tendency to isolate ourselves, to divide and separate? The very activity of the self, at whatever level, is the way of isolation; and loneliness is the consciousness of the self without activity. Activity, whether physical or psychological, becomes a means of self-expansion; and when there is not activity of any kind, there is an awareness of the emptiness of the self. It is this emptiness that we seek to fill, and in filling it we spend our life, whether at a noble or ignoble level. There may seem to be no sociological harm in filling this emptiness at a noble level; but illusion breeds untold misery and destruction, which may not be immediate. (COL, 1, 104.)
Loneliness, with its fear and ache, is isolation, the inevitable action of the self. This process of isolation, whether expansive or narrow, is productive of confusion, conflict and sorrow. (COL, I, 18.)
It is in this activity that one is caught; and when for some reason or other activity stops, then one feels lost and life becomes meaningless, empty. We are aware of this emptiness, consciously or unconsciously, and so idea and activity become all-important. We fill this emptiness with belief, and activity becomes an intoxicating necessity. For the sake of this activity, we will renounce; we will adjust ourselves to any inconvenience, to any illusion. (COL, 1, 56.)
What a strange thing is loneliness, and how frightening it is! We never allow ourselves to get too close to it; and if by chance we do, we quickly run away from it. We will do anything to escape from loneliness, to cover it up. Our conscious and unconscious preoccupation seems to be to avoid it or to overcome it. Avoiding and overcoming loneliness are equally futile; though suppressed or neglected, the pain, the problem is still there. You may be ambitious and successful, you may have vast power over others, you may be rich in knowledge, you may worship and forget yourself in the rigmarole of rituals, but do what you will, the ache of loneliness continues. You may love or hate, escape from it according to your temperament and psychological demands; but loneliness is there, waiting and watching, withdrawing only to approach again. (COL, 1, 103-4.)Loneliness Addictions offer an escape from loneliness, emptiness
An addiction to knowledge is like any other addiction; it offers an escape from the fear of emptiness, of loneliness, of frustration, the fear of being nothing. The light of knowledge is a delicate covering under which lies a darkness that the mind cannot penetrate. The mind is frightened of this unknown, and so it escapes into knowledge, into theories, hopes, imagination; and this very knowledge is a hindrance to the understanding of the unknown. (Krishnamurti, COL, 1, 26.)Loneliness Fear exists as an idea and prevents the direct experiencing of loneliness
Lonely is alone plus bullshit. (Fritz Perls cited in John Enright, ENG, 7.)Loneliness Loneliness and love cannot coexist
Fear exists only in relationship to an idea, and idea is the response of memory as thought. Thought is the result of experience; and though it can ponder over emptiness, have sensations with regard to it, it cannot know emptiness directly. The word loneliness, with its memories of pain and fear, prevents the experiencing of it afresh. The word is memory, and when the word is no longer significant, then the relationship between the experiencer and the experienced is wholly different; then that relationship is direct and not through a word, through memory; then the experiencer is the experience, which alone brings freedom from fear. (COL, 1, 105.)
Love and emptiness cannot abide together; when there is the feeling of loneliness, love is not. You may hide emptiness under the word love, but when the object of your love is no longer there or does not respond, then you are aware of emptiness, you are frustrated. We use the word love as a means of escaping from ourselves, from our own insufficiency. We cling to the one we love, we are jealous, we miss him when he is not there and are utterly lost when he dies; and then we seek comfort in some other form, in some belief, in some substitute. Is all this love? Love is not an idea, the result of association; love is not something to be used as an escape from our own wretchedness; and when we do use it, we make problems which have no solutions. Love is not an abstraction, but its reality can be experienced only when idea, mind, is no longer the supreme factor. (COL, 1, 105-6.)Loneliness We must face and directly experience our aloneness, inner emptiness, nothingness
If we are able to face that emptiness, to be with that aching loneliness, then fear altogether disappears, and a fundamental transformation takes place. For this to happen, there must be the experiencing of that nothingness -- which is prevented if there is an experiencer. ... It is the experiencing of what is without naming it that brings about freedom from what is. (COL,1, 54.)Loneliness The aloneness of being
The entity who tries to fill or run away from emptiness, incompleteness, loneliness, is not different from that which he is avoiding; he is it. He cannot run away from himself; all that he can do is understand himself. He is his loneliness, his emptiness; and as long as he regards it as something separate from himself, he will be in illusion and endless conflict. When he directly experiences that he is his own loneliness, then only can there be freedom from fear. (COL, 1, 105.)
The craving to fill this emptiness or to run away from it, which is the same thing cannot be sublimated or suppressed, for who is the entity that is to suppress or sublimate? Is not that very entity another form of craving? The objects of craving may vary, but is not all craving similar? You may change the object of your craving from drink to ideation; but without understanding the process of craving, illusion is inevitable.
There is no entity separate from craving; there is only craving, there is no one who craves. Craving takes on different masks at different times, depending on its interests. The memory of these varying interests meets the new, which brings about conflict, and so the chooser is born, establishing himself as an entity separate and distinct from craving. But the entity is not different from its qualities. The entity who tries to fill or run away from emptiness, incompleteness, loneliness, is not different from that which he is avoiding; he is it. He cannot run away from himself; all that he can do is understand himself. (COL, 1, 104-5.)
When [one] directly experiences that he is his own loneliness, then only can there be freedom from fear. (Krishnamurti, COL, 3, 105.)
This aloneness is not aching, fearsome loneliness. It is the aloneness of being; it is uncorrupted, rich, complete. One can truly communicate only when there is aloneness. Being alone is not the outcome of denial, of self-enclosure. Aloneness is the purgation of all motives, of all pursuits of desire, of all ends. Aloneness is not the by-product of the mind. You cannot wish to be alone. Such a wish is merely an escape from the pain of not being able to commune. (COL, I, 17-8.)Loneliness In true aloneness, we will discover true loneliness
Isolation can never give birth to aloneness; the one has to cease for the other to be. Aloneness is indivisible and loneliness is separation. That which is alone is pliable and so enduring. Only the alone can commune with that which is causeless, the immeasurable. To the alone, life is eternal; to the alone there is no death. The alone can never cease to be. (COL, I, 18.)
True loneliness will be discovered by any human being bold enough to see things as they are. If you would be so brave and are so fortunate to realize that which is true, then it is unavoidable at the same time that you will also see that which is untrue. The more you become aware of that which is real, then much of what you thought was real will suddenly be seen as unreal. For many this can be quite hard to bear.Loneliness Remember God when you are lonely
Penetrating clarity destroys all illusions. When you are no longer interested in illusions, then you will find yourself alone. When illusion is seen through, you will discover true loneliness. You will only be with yourself then. (Andrew Cohen, EIS.)
When you are praying alone, and your spirit is dejected, and you are wearied and oppressed by your loneliness, remember then, as always, that God the Trinity looks upon you with eyes brighter than the sun; also all the angels, your own Guardian Angel, and all the Saints of God. Truly they do; for they are all one in God, and where God is, there are they also. Where the sun is, thither also are directed all its rays. Try to understand what this means. (Elder Herman of Mt. Athos, quoted in Angels, GOCA.)Longing for Liberation - See also Intention
You feel lonely? In very truth you are not alone. Does the Supreme Friend ever forsake His friends? (Anandamoyi Ma, MD.)
The Self is not known through study of the scriptures; nor through subtlety of the intellect, nor through much learning; but by him who longs for him is he known. Verily unto him does the Self reveal his true being. (UPAN, 19.)Longing for Liberation Weep for God
Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor by rituals can I be seen as you have seen me [Arjuna]. But by single-minded and intense devotion, that Form of mine may be completely known, and seen, and entered into. (Sri Krishna in BG, 97.)
He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
.. I will make him my first-born, (1) higher than the kings of the earth. (Psalm 90:26-7.)
(1) I will unite him with the Self; the birth referred to here is Liberation; thus, "he" shall become a realized Child of God. This experience is richer than any experience open to merely earthly kings.Because he hath set his love upon me, I will set him on high, because he hath known my name. (1) He shall call upon me, and I will answer him; I will be with him in trouble; I will deliver him, and honour him.
With long life will I satisfy him, and shew him my salvation. (2) (Psalm 91:14.)
(1) Perhaps chanted or repeated my name in meditation.I prayed, and understanding was given me;
(2) "Shew him my salvation" -- "Salvation" could be an epithet for the Holy Spirit or for the Child of God. The intent here is that I will show him a vision that will save or liberate him from bondage to the cycle of birth and death.
I called, and the spirit of wisdom came to me.
("The Wisdom of Solomon" in APO, 190.)
Blessed are they which do hunger and thirst after righteousness: for they shall be filled. (Jesus in Matthew 5:6.)
Blessed are they that mourn: (1) for they shall be comforted. (2) (Jesus in Matthew 5:4.)
(1) Those who mourn at separation from God and long, yearningly, for liberation. Cf. St. Paul: For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (II Corinthians 7:10.)If only a man desired it for a single day from morning till night, he would be able to come to the measure of God. (Abba Alonius in SDF, 35.)
(2)The Comforter is the Holy Spirit, by whom they shall be enlightened.
All things long for [God]. The intelligent and rational long for it by way of the stirrings of being alive and in whatever fashion befits their condition. (Pseudo-Dionysius in CWPD, 54.)
Intelligent beings ... experience desire, but this has to be interpreted as a divine yearning for that immaterial reality which is beyond all reason and all intelligence. It is a strong and sure desire for the clear and impassible contemplation of the transcendent. It is a hunger for an unending, conceptual, and true communion with the spotless and sublime light, of clear and splendid beauty. Intemperance then will be an unfailing and unturning power, seen in the pure and unchanging yearning for divine beauty and in the total commitment to the real object of all desire. (Pseudo-Dionysius in CWPD, 151.)
[The] longing for liberation is the will to be free from the fetters forged by ignorance -- beginning with the ego-sense and so on, down to the physical body itself -- through the realization of one's true nature. (Shankara in CJD, 36.)
Your whole life now must be one of longing, if you are to achieve perfection. And this longing must be in the depths of your will, put there by God, with your consent. ... Hate to think of anything but God himself, so that nothing occupies your mind or ever will but only God. Try to forget all created things that he ever made, and the purpose behind them, so that your thought and longing do not turn or reach out to them in general or in particular. Let them go, and pay no attention to them: it is the work of the soul that pleases God most. All saints and angels rejoice over it, and hasten to help it on with all their might. (Anon., CU, 52-3.)
Nothing whatever is achieved in spiritual life without yearning. (Paramahansa Ramakrishna in GSR, 96.)
Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God. (Paramahansa Ramakrishna in GSR, 83.)
One must be restless for God. God will certainly listen to your prayers if you feel restless for Him. (Paramahansa Ramakrishna in GSR, 384.)
He who from the depth of his soul seeks to know God will certainly realize Him. He must. He alone who is restless for God and seeks nothing but Him will certainly realize Him. (Paramahansa Ramakrishna in GSR, 777.)
If the devotee but once feels this attachment and ecstatic love for God, this mature devotion and longing, then he sees God in both His aspects, with form and without form. (Paramahansa Ramakrishna in GSR, 173.)
The means of realizing God are ecstasy of love and devotion -- that is, one must love God. ... One realizes God easily through devotion. (Paramahansa Ramakrishna in GSR, 107.)
These, then, are the two means [by which to see God]: practice and passionate attachment to God, that is to say, restlessness of the soul to see Him. (Paramahansa Ramakrishna in GSR, 182.)
A man does not have to suffer any more if God, in His Grace, removes his doubts and reveals Himself to him. But this grace descends upon him only after he has prayed to God with intense yearning of heart and practised spiritual discipline. (Paramahansa Ramakrishna in GSR, 116.)
It is necessary to pray to Him with a longing heart. (Paramahansa Ramakrishna in GSR, 83.)
You will feel restless for God when your heart becomes pure and your mind free from attachment to the things of the world. (Paramahansa Ramakrishna in GSR, 375.)
When one has such love and attachment for God, one doesn't feel the attraction of maya to wife, children, relatives, and friends. One retains only compassion for them. To such a man the world appears a strange land, a place where he has merely to perform his duties. (Paramahansa Ramakrishna in GSR, 173.)
The gist of the whole thing is that one must develop passionate yearning for God. (Paramahansa Ramakrishna in GSR, 183.)
Everything depends upon time. Mere thinking cannot make a person hungry. In the same way longing for God does not come simply by saying, Let there be longing. Yearning is awakened in the mind automatically when a person feels the need for God. Yearning for God does not come until and unless a person has satisfied his cravings for mundane objects, renounced all attachment to lust and gold, and shunned worldly comforts and enjoyments like filth. (Paramahansa Ramakrishna in TLWG, 98.)
When you see ... signs of longing in an aspirant, you can rightly say that for him the vision of God is not far to seek. (Paramahansa Ramakrishna in GSR, 202-3.)
The man in whom longing for God manifests its glories is not far from attaining Him. What are the glories of that longing? They are discrimination, dispassion, compassion for living beings, serving holy men, loving their company, chanting the name and glories of God, telling the truth, and the like. When you see those signs of longing in an aspirant, you can rightly say that for him the vision of God is not far to seek. (Paramahansa Ramakrishna in GSR, 202-3.)
The real Ideal of every human being is Satchidanandam, -- Eternal Life, Infinite Knowledge and Everlasting Joy; for all men wish to live forever, to be all-knowing and to have eternal bliss. But God alone is all-life, all-knowledge and all-happiness; therefore God is really the Ideal of every living being. (Ramakrishnananda, GDI, 28.)
All creatures, from the highest to the lowest in the link of creation, are found eager to realize three things: Existence, Consciousness, and Bliss. (Swami Sri Yukteswar Giri, HS, 6.)
The continual longing of the soul is for freedom from ... imprisonment. (Hazrat Inayat Khan, WOI, 196.)
There are five aspects which give one the tendency towards the accomplishment of the inner purpose [of life]: desire to live, desire to know, desire for power, desire for happiness and desire for peace. These five things work consciously or unconsciously in the profound depths of every soul. Working within one, they prompt one either to do right or to do wrong, and yet these five aspects belong to the one purpose in the accomplishment of which the purpose of the whole creation is fulfilled. When the desire to live brings one in touch with one's real life, a life which is not subject to death, then the purpose of that desire us accomplished; when one has been able to perceive fully the knowledge of one's own being, in which is to be found divine knowledge and the mystery of the whole manifestation, then the purpose of knowledge is attained; when one is able to get in touch with the Almighty Power, then the desire for power is achieved; when one has been able to find one's happiness in one's own heart, independent of all things outside, the purpose of the desire for happiness is fulfilled; when one is able to rise above all conditions and influence which disturb the peace of the soul and has found one's peace in the midst of the crowd and away from the world, in him the desire for peace is satisfied. It is not in one or the other of these five desires that there is the accomplishment of the purpose; it is in the fulfillment of these five desires that one purpose is accomplished, the purpose for which every soul was born on earth. (1) (Hazrat Inayat Khan, WOI, 190-1.)
(1) Enlightenment.One cannot escape it,
One cannot evade it.
One has to go on the journey. The goal seems impossible
But the urge to go is intrinsic.
The need is deep in the soul.
(Bhagwan Shree Rajneesh, CT, 120-1.)
Each one of you has deeply recorded in your psyche an incredibly empowered statement of desire. I want to be! I want to be free. I want to be one with God. I want to feel total compassion. I want to be loving. You know what to ask for. And if you can clarify what you really want for yourself once and for all, and keep that desire as a constant focus, you will receive what you seek. You cannot submerge yourself in the mundane world, and at the same time be receptive to this power. Now is the time of choice and the choices you make are important. By the power of your psyches deepest desire, you will be changed. That has always been the promise. Seek ye first the kingdom, and the rest will come. (Brother Bartholomew, FHGB, 2.)
One supreme factor helps man along his path his innate urge to grow. Just as thee seed in the ground puts forth its roots and struggles upward through the dark soil to the light, so also man works, at first unconsciously; he does not know what he is doing. Nevertheless, consciously or unconsciously he reaches ceaselessly towards an expansion of consciousness. (White Eagle, WWE, 92.)
In a sense this power [of mans innate urge] is drawing us to itself like a tremendous magnet. (White Eagle, WWE, 93.)
Many spiritual aspirants do not know that spiritual discontent is often a good sign. It indicates that the soul is longing for more and more spiritual experiences. (Swami Chetanananda in TLWG, 144.)
The impulse to be free is an evolutionary spark within consciousness which originates beyond the ego. It is an impulse toward the divine, unity, and wholeness. It is an impulse originating from the Truth itself. This impulse to evolve is often co-opted by the ego, which then creates the illusion of the spiritual seeker. This impulse, which is inherently innocent, is something, in and of itself, has nothing to do with any seeking to attain. It is only when the ego co-opts the impulse and then tries to attain something that the seeker is born. This impulse, this spark of evolution, becomes almost instantly corrupted by a wanting which gives birth to the seeker. (Adyashanti, IA, 3.)
You stay in the impulse by seeing it as an impulse and not interpreting it as coming from a lack. A sense of lack is the egos interpretation of nthe impulse which instantly gives rise to the separate, lost seeker. The impulse is an inner pressure to evolve, to become whole, to be free. It comes from your true nature, your already present divinity. (Adyashanti, IA, 3.)
The path of bhakti [is the path of] zealous love for God. Weep for God in solitude, with a restless soul, and ask Him to reveal Himself to you. (Paramahansa Ramakrishna in GSR, 180.)Longing for Liberation - Our longing must be strong and continuous
It is said that, in the Kaliyuga, if a man can weep for God one day and one night, he sees Him. (Paramahansa Ramakrishna in GSR, 241.)
Cry to the Lord with an intensely yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But who weeps for God? (Paramahansa Ramakrishna in GSR, 83.)
How many people are restless for God-realization? People shed jugfuls of tears for their wives, children, or money, but who weeps for God? (Paramahansa Ramakrishna in TLWG, 98.)
One should weep for God. When the impurities of the mind are thus washed away, one realizes God. The mind is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet attracts the needle, that is to say, man realizes God. (Paramahansa Ramakrishna in GSR, 98.)
Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms. (Paramahansa Ramakrishna in GSR, 149.)
That Shape of mine which you have seen is very difficult to behold. Even the devas themselves are always longing to see it. Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor by rituals can I be seen as you have seen me. But by single-minded and intense devotion, that Form of mine may be completely known, and seen, and entered into, O Consumer of the foe. Whosoever works for me alone, makes me his only goal and is devoted to me, free from attachment, and without hatred toward any creature -- that man, O prince, shall enter into me. (Sri Krishna to Arjuna after revealing his eternal Form in BG, 97.)Longing for Liberation - Examples of strong and continuous longing
Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. (Deuteronomy 6:5.)
Blessed are they ... that seek him with the whole heart. (Psalm 119:2.)
As newborn babes, (1) desire the sincere milk (2) of the word, (3) that ye may grow thereby. (I Peter 2:2.)
(1) Not only innocently, but full of intention as well.When renunciation and the longing for liberation are present to an intense degree within a man, then the practice of tranquillity and the other virtues will bear fruit and lead to the goal. (Shankara in CJD, 36.)
(3) The Holy Spirit or Divine Mother.
Strain every nerve in every possible way to know and experience yourself as you really are. It will not be long, I suspect, before you have a real knowledge and experience of God as he is. Not as he is in himself, of course, for that is impossible for any save God; and not as you will in Heaven, both in body and soul. But as much as is now possible for a humble soul in a mortal body to know and experience him and as much as he will permit. (Anon., CU, 71.)
There needed neither art nor science for going to God, but only a heart resolutely determined to apply itself to nothing but Him, for His sake, and to love Him only. (Attributed to Brother Lawrence, PPG, 17-8.)
You must cultivate intense zeal for God. You must feel love for Him and be attracted to Him. ... Yearning is all you need in order to realize Him. (Paramahansa Ramakrishna in GSR, 140.)
Without ... intense attachment, ... passionate love, one cannot realize God. (Paramahansa Ramakrishna in GSR, 196.)
As the tiger devours other animals, so does the tiger of zeal for the Lord eat up lust, anger, and the other passions. Once this zeal grows in the heart, lust and the other passions disappear. (Paramahansa Ramakrishna in GSR, 206.)
But it isn't any and every kind of bhakti that enables one to realize God. One cannot realize God without prema-bhakti. (1) Another name for prema-bhakti is raga-bhakti. (2) God cannot be realized without love and longing. Unless one has learnt to love God, one cannot realize Him. (Paramahansa Ramakrishna in GSR, 172.)
(1) Sublime devotion characterized by divine love.Raga-bhakti is pure love of God, a love that seeks God alone and not any worldly end. ... Such is love of God for its own sake. You simply love God and don't want anything from Him in return. (Paramahansa Ramakrishna in GSR, 183.)
(2) Divine love of God with passionate attachment to him. Cf. GSR, 183.
God cannot remain unmoved if you have raga-bhakti, that is, love of God with passionate attachment to Him. (Paramahansa Ramakrishna in GSR, 183.)
Bhakti (1) matured becomes bhava. (2) Next is mahabhava, (3) then prema, (4) and last of all is the attainment of God. ... When prema is awakened, a devotee completely forgets the world; he also forgets his body, which is so dear to a man. ... The ordinary jiva (5) does not experience mahabhava or prema. He goes only as far as bhava. (Paramahansa Ramakrishna in GSR, 255.)
(3) Divine love.
(4) Ordinary mortal.
O Lord (my) God, these two things I long for -- a Vision and a Talk with Thee. (Zarathustra in GZ, 201.)Love - Its nature and role in human life See also Bhakti Yoga
My soul fainteth for thy salvation....
Mine eyes fail for thy word, saying, When wilt thou comfort me? (Psalm 119:81-2.)
For we that are in this tabernacle (1) do groan ... that mortality might be swallowed up of life. (2) (St. Paul in II Corinthians 5:4.)
(1) The body.With what love and desire for union one is seized -- what wondering delight! (Plotinus in EP, 41.)
(2) That we may attain immortality, or Liberation, through redemption from death and rebirth.
[One who has seen God] loves with a true love, with desires that flame. All other loves than this he must despise and all that once seemed fair he must disdain. (Plotinus in EP, 41.)
When a deep consideration had from the secret bottom of my soul drawn together and heaped up all my misery in the sight of my heart; there arose a mighty storm, bringing a mighty shower of tears. ... I cast myself down I know not how, under a certain fig tree, giving full vent to my tears; and the floods of mine eyes gushed out, an acceptable sacrifice to Thee. And ... I spake much unto Thee: And Thou, O Lord, how long? how long, Lord, wilt Thou be angry, for ever? ... Why not is there an hour to end my uncleanness? ... I seized [the Bible], opened, and in silence read that section, on which my eyes first fell: Not in rioting and drunkenness, not in chambering and wantonness, not in spite and envying, but put ye on the Lord Jesus Christ, and make not provision for the flesh in concupiscence. No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away. (St. Augustine in CSA, 170-1.)
A this same time an immense fire was sent into his soul that inflamed his heart utterly with love of God. (Blessed Henry SUSO, HSU, 70.)
The words left his mouth so full of longing that those who heard it could have received a special spirit of devotion. When I sang these venerable words sursum corda at mass, it usually happened that my heart and soul dissolved in tearful longing for God, a longing that immediately caused my heart to flee out of itself. (1) (Blessed Henry SUSO, HSU, 79.)
(1) Ramakrishna might have characterized this as prema-bhakti (divine love for God) or raga-bhakti (divine attachment to God).
We were made for Love. (Julian of Norwich, in MJN, 74.)Love Love is God
Perfect union with God ... is achieved, insofar as is possible in this life, through love. (St. John of the Cross in CWSJC, 69.)
Without love, do what you may, you will not know the total action which alone can save man. (Krishnamurti in COL, 3, 82.)
To love means to give. When you love you seem to go outwards, flow out in order to help, to serve. But as you cannot breathe out without breathing in, so you cannot give love without receiving. Love is an out-breathing and an in-breathing. It is a light that burns deep within; a warmth, a certainty, an inner knowing, (White Eagle, WWE, 85.)
Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.Love Love is all there is
He that loveth not knoweth not God; for God is love. (I John 4:7-8.)
God is love; and he that dwelleth in love dwelleth in God, and God in him. (I John 4:16.)
Love is God; and God is discovered within the heart; and if love is absent you flounder about and cannot understand the meaning of God, and God remains a mystery. (White Eagle, WWE, 85.)
Do you know what love really is? Do you understand that love is God and God is all? Do you understand that in those words you are reading the whole truth and that you need no other? If God is all there is, and love is all of God, then you need only to accept and express love to touch upon all of wisdom, to realize all of realization, to express all there is to express.
So, open yourself to this truth. Love every part of your physical existence, not with a conscious determination that you will pretend it so you can fool God into thinking that you feel love, but with the knowing that although your human mind does not understand the motives for being where you are and what you are at present, the motives are based upon pure love. (Mary, Love, 10.)
Only love can make you happy and serene. Only by understanding it is all there is, only by learning to express this allness can you find what you seek. It is already yours; you have only to claim it.Love Love is impersonal, transcendent
Love everyone with whom you are in contact, not with a fawning air materially, not with the surface attitude that regardless of what these individuals do they are acting in pure love, but with the understanding that if their actions toward you are not pure love in reflection, they are expressing love with an unknowing activity, a distorted reflection, which will in time be changed to an undiluted channel of the great God himself, when their understanding reaches that point of acceptance.
Love without demand and love constantly. Love so you yourself may be what you are supposed to be, so that you may become everything that you long to become, so that you may experience all you are meant to experience and can therefore write a successful, triumphant finish to your earthly tasks when this lifetime has come to an end. And when that time comes, you will go forth from your physical body with love, in which there is no room for fear and hesitation. You will enter the consciousness of the next plane awaiting you with complete love, knowing love is what you are, love is what you do, love is everything you feel. (Mary, 8 and 25-6.)
Peace and love are always in us, being and working, but we are not always in peace and love. (Julian of Norwich, in MJN, 66.)Love Love is ever inclusive, forgiving
When personal motivation no longer drives us, then whats left is our true nature, which naturally expresses itself on the human dimension as love or compassion. Not a compassion that we cultivate or practice because were supposed to, but a compassion that arises spontaneously from our undivided state. If we undertake being a good, compassionate person as a personal identity, it just gets in the way of awakening. (Adyashanti, TE.)
Freedom and love arise when you die into the unknown mystery of being. (Adyashanti, Downloaded from http://charityfocus.org/insp/clubs/tow/?pg=26#page315, delivered 12 January 2004, 16 May 2004.)
Love is a tremendous caring that arises in the wake of transcending the personal self.
In the wake of this transcendence, something amazing arises. A deep love and caring arises from within emptiness, from nowhere.
This love and caring seeks only the Truth in every moment and in all circumstances.
True love is something far greater than anything that could be called personal. True love is a non-personal miracle. It is the nature of reality itself. It is the natural and spontaneous expression of the undivided Self. (Adyashanti, IA.)
Love comes from a place of seeing that the truth seems to be manifested and expressed through a human personality for the sake of the evolution of the whole. The love I'm speaking of comes out of the revelation that you are the whole. The awakening of this love makes whatever is happening in oneself unimportant. For such a person self-concern has dropped out of the center of awareness. Enlightenment is not only the experience of transcending the me; it's also a condition where the me, as a separate somebody, doesn't hold importance anymore. It doesn't always start out this absolute, but this is the direction non-personal love pushes you toward. Ultimately one is either going to "yes" to that movement of love which is completely non-personal, or to say "no." (Adyashanti, Downloaded from http://charityfocus.org/insp/clubs/tow/?pg=26#page315, delivered 12 January 2004, 16 May 2004.)
Love covereth all sins. (Proverbs 10:12.)Love Love is unconditional
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
But I say unto you, Love your enemies, bless them that curse you, do good to them which despitefully use you, and persecute you.
That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. ...
Be ye ... perfect, even as your Father which is in heaven is perfect. (Jesus in Matthew 5:43-48.)
Charity (1) shall cover the multitude of sins. (I Peter 4:8.)
(1) That is, love.Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (St. Paul in Romans 13:10.)
Love makes love like itself and inclines itself to love wherever at all it can. (Blessed Henry SUSO, HSU, 128.)
The perspective of Love doesn't leave anybody out. Until your vision and compassion is big enough to include those who oppose you, you are simply contributing to the continuation of destructiveness. The end of separation is the salvation for all.Love Love casts out fear
Love is unconditional. The thing we call "love" isn't love at all; it is simply a statement of the behaviors that are acceptable or unacceptable within a particular relationship. (Adyashanti, Downloaded from http://www.thedailyinspiration.com/cgi/daily.php?id=491, 12 March 2006.)
There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. (I John 4:18.)Love - The perfection of fear leads to the perfection of love
Now when the fear of God is perfect, love is also perfect, and love is perfect when the transformation of the soul in God is achieved. (St. John of the Cross, CWSJC, 75.)Love - Loving one's self is important to enlightenment - See Acceptance
Love - The mind destroys love
Mere knowledge, however wide and cunningly put together, will not resolve our human problems; to assume that it will is to invite frustration and misery. Something much more profound is needed. One may know that hate is futile, but to be free of hate is quite another matter. Love is not a question of knowledge. (Krishnamurti, COL, 3, 3.)Love Love is not sensation
We love with our minds and not with our hearts. Mind can modify itself, but love cannot. Mind can make itself invulnerable, but love cannot; mind can always withdraw, be exclusive, become personal or impersonal. Love is not to be compared and hedged about. Our difficulty lies in that which we call love, which is really of the mind. We fill our hearts with the things of the mind and so keep our hearts ever empty and expectant. It is the mind that clings, that is envious, that holds and destroys. Our life is dominated by the physical centres and by the mind. We do not love and let it alone, but crave to be loved; we give in order to receive, which is the generosity of the mind and not of the heart. The mind is ever seeking certainty, security; and can love be made certain by the mind? Can the mind, whose very essence is of time, catch love, which is its own eternity? (Krishnamurti in COL, 1, 41.)
Our greatest difficulty is to be widely and deeply aware that there is no means to love as a desirable end of the mind. When we understand this really and profoundly, then there is a possibility of receiving something that is not of this world. Without the touch of that something, do what we will, there can be no lasting happiness in relationship. (Krishnamurti in COL, 1, 42.)
Until there is that love which is not of my making, relationship is pain. If there is the benediction of that love, you cannot but love me whatever I may be, for then you do not shape love according to my behavior. (Krishnamurti in COL, 1, 42.)
It is the mind with its demands and fears, its attachments and denials, its determinations and urges, that destroys love. (Krishnamurti, COL, 2, 223.)
Love is a state of being in which thought is not; but the very definition of love is a process of thought, and so it is not love. (Krishnamurti in COL, 1, 16.)
Love is not of the mind, it is not [caught] in the net of thought, it cannot be sought out, cultivated, cherished; it is there when the mind is silent and the heart is empty of the things of the mind. (Krishnamurti in COL, 2, 38.)
Love alone can bring about a radical revolution or transformation in relationship; and love is not a thing of the mind. Thought can plan and formulate magnificent structures of hope, but thought will only lead to further conflict, confusion and misery. Love is when the cunning, self-enclosing mind is not. (Krishnamurti in COL, 2, 113.)
To fill your heart with the things of the mind is to leave no room for love. (Krishnamurti in COL, 1, 16.)
The totality of love is not within the measure of the mind; and to know that totality, the mind must be empty of its occupations, however noble or self-centred. To ask how to empty the mind, or how not to be self-centred, is to pursue a method; and the pursuit of a method is another occupation of the mind. (Krishnamurti in COL, 3, 85-6.)
It is because thought plays the role of love that all the complications and sorrows arise. (Krishnamurti, COL, 1, 16.)
The process of thought ever denies love. It is thought that has emotional complications, not love. Thought is the greatest hindrance to love. Thought creates a division between what is and what should be, and on this division morality is based; but neither the moral nor the immoral know love. (Krishnamurti in COL, 1, 16.)
Thought, with its emotional and sensational content, is not love. Thought is founded on memory, and love is not memory. ... It is only when the thought process ceases that there can be love. (Krishnamurti, COL, 1, 15.)
Thought does not lead to love, thought does not cultivate love; for love cannot be cultivated as a plant in the garden. The very desire to cultivate love is the action of thought. (Krishnamurti, COL, 1, 16.)
Love is not sensation. Sensations give birth to thought through words and symbols. Sensations and thought replace love; they become the substitute for love. Sensations are of the mind, as sexual appetites are. The mind breeds the appetite, the passion, through remembrance, from which it derives gratifying sensations. Love is not of the mind; but when the mind takes over there is sensation, which it then calls love. It is this love of the mind that can be thought about, that can be clothed and identified. Within the field of the mind, love cannot be. Mind is the area of fear and calculation, envy and domination, comparison and denial, and so love is not. Love and the processes of the mind cannot be bridged over, cannot be made one. When sensations predominate, there is no space for love; so the things of the mind fill the heart. Thus love becomes the unknown, to be pursued and worshipped; it is made into an ideal, to be used and believed in, and the ideals are always self-projected. So the mind takes over completely, and love becomes a word, a sensation. Then love is made comparative, I love you more and you love less. But love is neither personal nor impersonal; love is a state of being in which sensation as thought is wholly absent. (COL, 1, 102.)Love - Cannot be where resistance is
To love is to be in direct communion; and you cannot love something if you resent it, if you have ideas, conclusions about it. How can you love and understand passion if you have taken a vow against it? A vow is a form of resistance, and what you resist ultimately conquers you. (Krishnamurti in COL, 2, 56.)Love - Choosing love does not bring material rewards
Whatever you may do, any device that you invent, will only strengthen that which has not been loved and understood. To love what we call passion is to understand it. (Krishnamurti in COL, 2, 56.)
The denial of thought does not bring about love. There is freedom from thought only when its deep significance is fully understood; and for this, profound self-knowledge is essential, not vain and superficial assertions. Meditation and not repetition, awareness and not definition, reveal the ways of thought. Without being aware and experiencing the ways of thought, love cannot be. (Krishnamurti, COL, 1, 17.)
That is all we need to do: Give full, permissive, loving attention to absolutely anything that we see in our minds, in our bodies, in our environment, in other people. (Thaddeus Golas, LMGE, 18.)
Please remember, even if you decide to choose love right now, it doesn't mean that you will get a new Mercedes. (Paul Ferrini, Ask Paul Archive 1, Paul Ferrini Website, http://www.paulferrini.com/html/b_-_home.html, accessed 8 Jan. 2002.)Lust - See Sexuality Lust
The Essays of Brother Anonymous