"Words become more personal the more emotional they are." The Path to Love by Deepak Chopra
In loving practice, the "most valuable things you can learn about yourself is what you mean by the words, 'I love you'." The phrase is complex because it involves you, says Chopra.
This phrase has both past and present contained within; it is filled with self-expectation, and expectations for others.
Some of these may be painful. In reflecting on the meaning of the phrase, it is both helpful and creative to actually 'brain storm' and write down words which you freely associate with 'I love you.' Chopra then asks his reader to reflect on the type of words and person(s) associated with them who surface in your unique list; he interprets for his reader.
Bringing the conversation back to the basis in Dharma, there exists a deep mystery of the 'soul,' one which is not easily defined or perceived. For in love, there is the 'blending' of soul, two making something which one is not alone. This creation forms uniquely between the two. What began as 'me' is now 'us' or 'we.'
The realization of an 'us' or a 'we' forms "the essence of surrender." Being in Dharma makes 'us' or 'we,' a possible reality by healing a sense of separation. There is a sense of a unified spirit acting in the best interests of the Oneness. This is not just rhetoric.
When you come from love, unity allows a clear view of another's viewpoint. You understand the one who is not exactly your self, and not yet so very different from you.
There is another meaning to surrender. It is the falling into what you deeply desire. The spirit "frames it as, 'I see that you need me." It is the process that is essential; the focus is just that moment to moment experience. The outcome is less critical.
"Spirit has no such ulterior motives. It acknowledges the other person's need, but it neither takes responsibility for that need nor denies it."
It accepts, even if you may not immediately understand. So the need that we most have is to be seen (known, recognized), to be invited, and to be welcome in our own daily life as we move through our dharma. The absence of these things is the source of much of alienation in modern life. Surrendering in the spirit of service gives "rise to joy."
All great religious traditions point to the Way, the spiritual path by that tradition. Often these ways are counter-cultural; they may be radical or culturally subversive. They ask for risk, for forward movement into places initially mysterious or even frightening; for outcomes which we cannot initially foresee. They may even seem to lead to death of a certain kind.
The "Vedas teach that human beings are capable of personal evolution." So Kali may not actually be Kali, nor Lord Siva, Siva.
When we are confused, we are out of dharma; if we refuse synchronicity, our path loses focus; we temporally lose our way. Everything happens in an ordered fashion. The way of dharma sees to that.
Chopra continues his point. He writes that "love and attachment aren't the same thing...Isn't it love when you share your world with someone else? ...be exclusive in this way?
The answer is surprising, the deeper you look, the more you will see love and attachment are not the same thing." Love, he says allows freedom of the Beloved to be unlike you.
Attachment seeks conformity; Love imposes no particular demands.
Attachment expresses overwhelmingly an 'urge to merge.' Love expands and includes; attachment wishes to exclude all others. It is possessive; it's jealous.
"The seduction of attachment is a feeling of security from the outside world." However that may be what deadens and insulates us.
But for some, it also prompts a cloying feeling, a paradox which jump-starts one, propelling them back into life itself.
In loving practice, the "most valuable things you can learn about yourself is what you mean by the words, 'I love you'." The phrase is complex because it involves you, says Chopra.
This phrase has both past and present contained within; it is filled with self-expectation, and expectations for others.
Some of these may be painful. In reflecting on the meaning of the phrase, it is both helpful and creative to actually 'brain storm' and write down words which you freely associate with 'I love you.' Chopra then asks his reader to reflect on the type of words and person(s) associated with them who surface in your unique list; he interprets for his reader.
Bringing the conversation back to the basis in Dharma, there exists a deep mystery of the 'soul,' one which is not easily defined or perceived. For in love, there is the 'blending' of soul, two making something which one is not alone. This creation forms uniquely between the two. What began as 'me' is now 'us' or 'we.'
The realization of an 'us' or a 'we' forms "the essence of surrender." Being in Dharma makes 'us' or 'we,' a possible reality by healing a sense of separation. There is a sense of a unified spirit acting in the best interests of the Oneness. This is not just rhetoric.
When you come from love, unity allows a clear view of another's viewpoint. You understand the one who is not exactly your self, and not yet so very different from you.
There is another meaning to surrender. It is the falling into what you deeply desire. The spirit "frames it as, 'I see that you need me." It is the process that is essential; the focus is just that moment to moment experience. The outcome is less critical.
"Spirit has no such ulterior motives. It acknowledges the other person's need, but it neither takes responsibility for that need nor denies it."
It accepts, even if you may not immediately understand. So the need that we most have is to be seen (known, recognized), to be invited, and to be welcome in our own daily life as we move through our dharma. The absence of these things is the source of much of alienation in modern life. Surrendering in the spirit of service gives "rise to joy."
All great religious traditions point to the Way, the spiritual path by that tradition. Often these ways are counter-cultural; they may be radical or culturally subversive. They ask for risk, for forward movement into places initially mysterious or even frightening; for outcomes which we cannot initially foresee. They may even seem to lead to death of a certain kind.
The "Vedas teach that human beings are capable of personal evolution." So Kali may not actually be Kali, nor Lord Siva, Siva.
When we are confused, we are out of dharma; if we refuse synchronicity, our path loses focus; we temporally lose our way. Everything happens in an ordered fashion. The way of dharma sees to that.
Chopra continues his point. He writes that "love and attachment aren't the same thing...Isn't it love when you share your world with someone else? ...be exclusive in this way?
The answer is surprising, the deeper you look, the more you will see love and attachment are not the same thing." Love, he says allows freedom of the Beloved to be unlike you.
Attachment seeks conformity; Love imposes no particular demands.
Attachment expresses overwhelmingly an 'urge to merge.' Love expands and includes; attachment wishes to exclude all others. It is possessive; it's jealous.
"The seduction of attachment is a feeling of security from the outside world." However that may be what deadens and insulates us.
But for some, it also prompts a cloying feeling, a paradox which jump-starts one, propelling them back into life itself.
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