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How to love

In the past, I have not really understood how, exactly, it is possible to “love God”.

In simple terms.

How can you “love” some thing that is — by popular assent — beyond the reach of our five senses? Is infinite, eternal, ineffable, and unknowable? How can you truly love some thing, some One, that you do not “know”, cannot see, or touch?

Now, I believe that I do understand this.

From first understanding exactly what “God” is.

And, what “True Love” is.

True Love is God.

God is True Love.

Ok, so that’s fine, as far as it goes.

In a circle.

But how exactly do you “love” Love?

How does that help us understand how to manifest True Love? Whether to God, or, to our neighbour?

What, exactly, does God / True Love actually do?

Yield.

yield  (yēld)

v. yield·ed, yield·ing, yields

v.tr.

1.

a. To give forth by or as if by a natural process, especially by cultivation: a field that yields many bushels of corn.
b. To furnish as return for effort or investment; be productive of: an investment that yields high percentages.

2.

a. To give over possession of, as in deference or defeat; surrender.
b. To give up (an advantage, for example) to another; concede.

v.intr.

1.

a. To give forth a natural product; be productive.
b. To produce a return for effort or investment: bonds that yield well.

2.

a. To give up, as in defeat; surrender or submit.
b. To give way to pressure or force: The door yielded to a gentle push.
c. To give way to argument, persuasion, influence, or entreaty.
d. To give up one’s place, as to one that is superior: yielded to the chairperson.

 

To love God, is to yield.

To give up.

To give way.

To love some one in this world — to manifest the True Love that is God to them — means to yield to them.

To give up.

To give way.

Like the ocean. Giving way, yield-ing, to the movement of a wave.

It is that simple.

And that difficult.

Because Self does not like to yield.

Self is a force opposite to Love.

Self resists giving in.

It is clear then, why “Self” must “die”.

So that True Love can be seen.

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3 thoughts on “How to love

  1. Kevin Moore says:

    The First Epistle of Clement to the Corinthians. 3998

    Chapter L.— “Let Us Pray to Be Thought Worthy of Love.
    Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, 4266 therefore, and implore of His mercy, that we may live 4267 blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation 4268 of the kingdom of Christ. 4269 For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious 4270 day, and will raise you up out of your graves.” 4271 Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. 4272 This blessedness cometh upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen”.

    http://www.sacred-texts.com/chr/ecf/009/0090093.htm

  2. Kevin Moore says:

    Love conquers all –

    THE NEED TO HATE AND TO BE HATED
    “……The widely-published Rabbi Dr. Dan Cohn-Sher-bok, professor of Jewish history at the University of Wales (Lampeter) and author of The Paradox of Anti-Semitism (2006), says in an interview with the Independent(U.K.), March 19, 2006 (available online) that: “Jews need enemies in order to survive. . . . [I]n the absence of Jew-hatred, Judaism is undergoing a slow death. . . . We want to be loved, and we want Judaism to survive intact. . . . [T]hese are incompatible desires. . . . Why do we endure? Because we’re hated.” (Emphases added.)…..

    “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you.that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same?….” Matt 5:44-46

    • Kevin Moore says:

      The Signature of All Things by Jacob Boehme [1912]
      .
      http://sacred-texts.com/eso/sat/index.htm
      .
      Chapter 15
      .
      12. True real resignation is the mortification of the abominate against God; he that wholly forsakes his self-hood, and gives himself up with mind and desire, senses and will, into God’s mercy, into the dying of Jesus Christ, he is dead to the earthly world with the will, and is a twofold man; where the abominate works only in itself to death, but the resigned will lives in Christ’s death, and rises up continually in Christ’s resurrection in God: And though the self-desire sins, which indeed can do nothing else but sin, yet the resigned will lives not in sin, for it is mortified to the desire of sin, and lives through Christ in God in the land of the living; but self-hood lives in the land of death, viz. in the continual dying, in the continual enmity against God.
      .
      13. The earthly man is the curse of God, and is an abominate before God’s holiness; he can do nothing else but seek his selfhood, for he is in the wrath of God: And though he does some thing that is good, yet he does it not from his own self-will, but the will resigned in God compels him that he must do what his self would not willingly do: And now if he does it, he does it as an instrument of the resigned will, not from his own desire, but from God’s will, which guides the resigned will in the desire as an instrument.
      .
      Chapter 16
      The Redemption of Esau –
      “Also, “I am come to call the sinner to repentance;” not Jacob, who needs it not, but Esau, who needs it; ”
      .
      28. Now self-reason alledges the Scripture, where it is written, “Many are called, but few are chosen: “Also, “I have loved Jacob and hated Esau;” also, “Hath not a potter power to make of one lump [of earth] what he pleaseth?” I say the same also, “That many are called, but few are chosen;” for they will not; they give their free will into God’s anger, where they are even apprehended, and so are chosen to be “children of wrath;” whereas they were all called in Adam into paradise, and in Christ into the regeneration; but they would not, the free will would not, it exalted itself into the wrath of God which apprehended it, and so they were not chosen children; for God’s love chooses only its likeness, and so likewise God’s anger; yet the gate of the regeneration stands open to the wicked, whom the anger of God has apprehended. Man has the death in him, whereby he may die to the evil; but the devil has not, for he was created to the highest perfection.
      .
      29. Thus it is also with Jacob and Esau: In Jacob the line of Christ got the upper hand in the wrestling wheel; and in Esau the fall of Adam; now Christ was therefore promised into the humanity, that he might heal the fall of Adam, and redeem Esau, which was captivated in the wrath, from the wrath; Jacob denotes Christ; and Esau Adam; now Christ is to redeem Adam from death and wrath, wherein he was captivated: But did Esau continue 1 in sin? That I know not; the Scripture also does not declare it; the blessing belonged to Esau, that is, to Adam, but he fooled it away in the Fall, and so the blessing fell upon Jacob, that is upon Christ, who should bless Adam and Esau, so that the kingdom and blessing might be given of free grace again to Adam and Esau; though he was apprehended in the curse, yet the door of grace stood open in Jacob, that is, in Christ; therefore Jacob said afterward, that is Christ, when he was entered into Adam’s soul and flesh, “Come unto me all ye that are weary and heavy laden with your sins, and I will refresh you: “Also, “I am come to call the sinner to repentance;” not Jacob, who needs it not, but Esau, who needs it; and when he (viz. Esau) is come, then says Christ, “There is more joy in heaven for him, than for ninety-nine righteous ones, which need no repentance;” [viz. for one Esau that repents] there is more joy than for ninety-nine Jacobs, who in the centre of the life’s original are apprehended in the line of Christ: There is more joy for one poor sinner, whom the anger has apprehended in the centre of God’s wrath in the life’s original, and chosen to condemnation, if he brings the sins of death again into the mortification or death of sin, than for ninety-nine righteous ones that need no repentance.

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