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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
|  Posted 8/19/2008 9:39 AM (GMT -6) |   | | One Love
Bob Marley
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Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.
This is how we know that we live in him and he in us: He has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God. And so we know and rely on the love God has for us.
God is love. Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.
We love because he first loved us. If we say we love God yet hate a brother or sister, we are liars. For if we do not love a fellow believer, whom we have seen, we cannot love God, whom we have not seen. And he has given us this command: Those who love God must also love one another.
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After Jesus said this, he looked toward heaven and prayed:
"Father, the hour has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.
"I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. 9I pray for them. I am not praying for the world, but for those you have given me, for they are yours. All I have is yours, and all you have is mine. And glory has come to me through them. I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.
"I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified.
"My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one— I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.
"Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.
"Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them."
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I am One Love...ever and on.
God is love. Whoever lives in love lives in God, and God in them.
"I love, therefore I am in I Am." Post Edited (One Love) : 10/26/2008 2:21:18 AM (GMT-5) | | Back to Top | | |
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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
| Posted 8/20/2008 7:10 AM (GMT -6) | | From this page...my retooling of Eckhart's Univocal Causality...
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Another example of univocal causality as conceived by Eckhart is found in the relation between love and the loving person. In the same vein as that sketched out with regard to the dynamics of thinking, love is in the loving person, and the loving person is in love. The loving person is her loving action, and this loving action is likewise love. Between the loving person and love, there is difference on account of the opposition between them, but because of their relationality they reciprocally include each other. Loving as thought is the thought of thinking and therewith itself thinking, so, too, is what is loving for Eckhart what is loving of love and therewith love itself. From this we can draw, following Eckhart, a number of important conclusions.
A. For the loving person, there is no why to her loving action, no purpose or goal of this action. For the action of the loving person has love as its goal, and this goal is identical with the loving person. Therefore, the loving person has no goal external to herself. Instead, as love, she is her own goal.
B. With the loving person and with love, there is no multiplicity. Love is one, and the loving person is one; thus, love and the loving person are one. Even if there are many loving people: As loving people, the many loving people are one, indeed, they are even love itself.
C. Love, which is the loving person, knows neither where nor when, that is, it knows neither space nor time, neither size nor quality, neither inside nor outside, neither over nor under, neither this side nor that side, neither above nor below, neither the activity of effecting nor the passivity of being effected. Hence, love is indeterminate and does not accrue to anything else as an accident. Love is something whose purpose lies in itself.
D. Consequently, the loving person is in love, which means: The loving person is love. This implies a reversal of the usual way of looking at things. Normally, a quality (qualitas) is what is found in an underlying subject (subiectum). With the spiritual perfections (perfectiones spirituales), however, the situation is different: The subjects are in the perfections, the loving person is in love. But in the realm of the spirit, being-in is nothing other than being-one. Hence, the loving person, who is in love, is love itself. The loving person does not possess love, but rather is love. Similarly, she who is free is freedom itself (Echardus, Predigt 28; DW II, 62, 3–5; cf. Predigt 10; DW I, 165, 2: “… und ich diu wîsheit selber bin, sô bin ich ein wîser mensche”; what applies in the cases of freedom and love also applies in the case of wisdom). If she who is free merely possessed freedom, then this freedom would be something external to her, and she would never be freedom itself.
God is love. Whoever lives in love lives in God, and God in them.
"I love, therefore I am in I Am." | | Back to Top | | |
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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
| Posted 8/20/2008 7:56 AM (GMT -6) | | From here... Buddhism
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In the Mahayana Mahaparinirvana Sutra, the Buddha teaches that the Brahmaviharā are characteristic qualities of the Buddha-dhatu (Buddha-nature or Buddha-Principle, the all-pervading essence of the Buddha). He states:
“Great Benevolence [or “Loving-kindness”] and Great Compassion are the Buddha-dhatu. Great Sympathetic Joy and Great Equanimity are the Buddha-dhatu. The Buddha-dhatu is at once the Tathagata"
Shakyamuni Buddha identifies the consummate Brahmaviharic qualities as nondifferent to moksha (Sanskrit) and nirvana (Sanskrit):
“The Tathagata is Benevolence, Compassion, Sympathetic Joy, and Equanimity. Benevolence, Compassion, Sympathetic Joy, and Equanimity are Liberation [moksha]. Liberation is Nirvana, and Nirvana is Benevolence, Compassion, Sympathetic Joy, and Equanimity.”
In the Mahaparinirvana Sutra (as in other Mahayana sutras), a central place is accorded to the Brahmaviharas of benevolence and compassion. Benevolence/ friendliness/ loving-kindness (maitri) is especially viewed in the Mahaparinirvana Sutra as the root of all good qualities, the very heart and inner soul (atman) of what the Buddha and Mahayana ultimately are. Shakyamuni Buddha states:
“All the roots of goodness of all … Bodhisattvas and all Tathagatas have as their foundation Loving-kindness (maitri)… If any person asks about the root of any aspect of good, say that it is Loving-kindness … Loving-kindness is Mahayana. Mahayana is Loving-kindness. Loving-kindness is the Tathagata. The Tathagata is Loving-kindness … Loving-kindness is the Buddha-dhatu of all beings…. Loving-kindness is the Self. The Self is Dharma. Dharma is the Sangha. The Sangha is Loving-kindness. Loving-kindness is the Tathagata…. Loving-kindness is the Immortal (amrta). The Immortal is Loving-kindness…. Loving-kindness is the Supreme Way of all Bodhisattvas. The Way is Loving-kindness. Loving-kindness is the Tathagata …. Loving-kindness is the limitless world of the Blessed Buddha. The limitless world is Loving-kindness. Know that Loving-kindness is the Tathagata.”
God is love. Whoever lives in love lives in God, and God in them.
"I love, therefore I am in I Am." Post Edited (One Love) : 8/20/2008 8:05:36 AM (GMT-5) | | Back to Top | | |
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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
| Posted 8/20/2008 7:59 AM (GMT -6) | | Bhakti in Hinduism
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The forces that cause creation sustain and maintain that which has become created and eventually cause the destruction of that which was created – named Brahman, by the Upanishads – permeate everything in the Creation. Brahman is the self creating force that is in all that has a name and form as well as that which remains formless and nameless.
The Bhagavata Purana describes three different levels of Brahman realisation. The first is an impersonal state of blissful consciousness, similar to nirvana where one is aware of the great universal Brahman effulgence permeating everything; the second is classified as Paramatma realisation, wherein one is actually able to see the Form of Godhead alongside one's own soul (atma); the third and ultimate realisation is described as Bhagavan, in this state one has a direct loving relationship with The Supreme Personality of Godhead himself, in one or more of His transcendental forms.
The main difference between bhakti philosophy and all others is that the goal is also the means of attaining the goal. In other words, bhakti, devotional service to the Supreme, is attained by engaging in devotional service to the Supreme. The difference between the starting and concluding stages is that in the beginning the activity of bhakti is a forced engagement, whereas in the conclusion it is a spontaneous, loving reciprocation.
God is love. Whoever lives in love lives in God, and God in them.
"I love, therefore I am in I Am." Post Edited (One Love) : 8/20/2008 8:08:27 AM (GMT-5) | | Back to Top | | |
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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
| Posted 8/20/2008 8:03 AM (GMT -6) | | Sufism
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While all Muslims believe that they are on the pathway to God and will become close to God in Paradise — after death and after the "Final Judgment" — Sufis believe as well that it is possible to draw closer to God and to more fully embrace the Divine Presence in this life. The chief aim of all Sufis is to seek the pleasure of God by working to restore within themselves the primordial state of fitra, described in the Qur'an and similar to the concept of Buddha nature. In this state nothing one does defies God, and all is undertaken by the single motivation of love of God. A secondary consequence of this is that the seeker may be led to abandon all notions of dualism or multiplicity, including a conception of an individual self, and to realize the Divine Unity.
God is love. Whoever lives in love lives in God, and God in them.
"I love, therefore I am in I Am." | | Back to Top | | |
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One Love
Registered Member
Date Joined Jan 2003
Total Posts : 13888
| Posted 8/21/2008 7:30 AM (GMT -6) | | | | |
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