LOVE

1. We often speak of the spreading of love as the panacea for all of the world's ills but to do so one must first possess that exquisite emotion called love. It is not an ordinary affection that one feels for one's own but a deep and overspreading consciousness that fails to contain itself within narrow bounds even when felt for a single soul. Such a love is an exalted emotion that springs from the depths of the heart and not from its surface reaches, that calls for a courage of conviction that quails not in the face of universal opposition to it and that which is the outflow of the distilled purity of the being, sweeping the mind and the physical form in an inundation that knows no containment save that of allowance to reach its destiny. How often do we behold such a supernal soul that spells the doom of desires and sublimates feeling into ethereal empathy for all that knows no bounds save that of the ever-enlarging circle of kinship, of the ever-shifting horizon of holiness? It is not uncommon even among the common mass of humanity to feel such a pulsating sense of the sublimity of love when all who we behold seem dear to our selves and a current of bliss suffuses consciousness but the ambit of such love does not extend often beyond our immediate associations and the duration of such emotion is fleeting.       


2. Love issues from the fourth centre of consciousness, that of the heart, the 'anahata chakra'. So long as the mind does not rise to this plane, real love is not possible to feel. The mind ordinarily dwells in the lowest three centres of consciousness which keep one bound to the physical plane. Here genuine love is not possible to feel, although, shades of the real love do cast their impress upon the sensitive mind but not the full flow of it. Purity and devotion to the ideal of love raises the mind to the fourth plane when in a luminous glow all around love floods the being with bliss percolating through every pore of the body. The body is transcended for the while as the soul soars in an ethereal plane where the compounded sensation of knowledge and bliss alters the vision and man is rendered divine. The 'kulakundalini shakti' having eased its way to the 'anahata' after passing through the three lower centres, the mind is in a free zone somewhat, unfettered as if by the bonds of the body. This rise of the mind, though temporary --- for the mind reverts to the body after some time ---, it has a permanent impact on the personality which is thus transformed into a semi-open system where the call of both worlds, that of the Spirit and that of Matter, are heard and the soul responds to such as per its 'sanskaras' (tendencies).