Good works is giving to the poor and the helpless, but divine works is showing them their worth to the One who matters.
Courage is the starting point of everything good. To love another is to automatically feed the fire of courage. We cannot be humiliated when we are fighting for someone or something we love. We will not give up when we are fighting for loved ones. As we evolve, our loved ones extend out from our family to include all of humanity. Courage and confidence will grow over the years with practice and self-awareness. We are never alone. God will help us. Such is the courage which gains respect from others. More importantly, we gain respect for ourselves.
I am that I ama Goddess, a Godentitled to the deepest and most beautiful sensationsoffered by Heaven and EarthIn love I trustIn Wisdom I am revealed
Let it shine, the light in you. Oh, and that's delighting me! Various colors shining through. Elated, it fills my soul with ecstasy.
May your love for me be likethe scent of the evening seadrifting inthrough a quiet windowso i do not have to runor chase or fall... to feel youall i have to dois breathe.
Unless you are here: this garden refuses to exist.Pink dragonflies fall from the airand become scorpions scratching blood out of rocks.The rainbows that dangle upon this mist: shatter. Like the smile of a child separatedfrom his mother’s milk for the very first time.--from poem Blood and Blossoms
He knows all my thoughts. He knows all I’ve ever done and He loves me all the same. What is our purpose, you ask. It is to love like God.
For love is a celestial harmonyOf likely hearts compos'd of stars' concent,Which join together in sweet sympathy,To work each other's joy and true content,Which they have harbour'd since their first descentOut of their heavenly bowers, where they did seeAnd know each other here belov'd to be.
Do not sell your soul for a bucketful of pleasures and temptations. It’s God’s priceless gift to you.
In reality, the damned are in the same place as the saved—in reality! But they hate it; it is their Hell. The saved love it, and it is their Heaven. It is like two people sitting side by side at an opera or a rock concert: the very thing that is Heaven to one is Hell to the other. Dostoyevski says, 'We are all in paradise, but we won’t see it'…Hell is not literally the 'wrath of God.' The love of God is an objective fact; the 'wrath of God' is a human projection of our own wrath upon God, as the Lady Julian saw—a disastrous misinterpretation of God’s love as wrath. God really says to all His creatures, 'I know you and I love you' but they hear Him saying, 'I never knew you; depart from me.' It is like angry children misinterpreting their loving parents’ affectionate advances as threats. They project their own hate onto their parents’ love and experience love as an enemy—which it is: an enemy to their egotistic defenses against joy…Since God is love, since love is the essence of the divine life, the consequence of loss of this life is loss of love...Though the damned do not love God, God loves them, and this is their torture. The very fires of Hell are made of the love of God! Love received by one who only wants to hate and fight thwarts his deepest want and is therefore torture. If God could stop loving the damned, Hell would cease to be pure torture. If the sun could stop shining, lovers of the dark would no longer be tortured by it. But the sun could sooner cease to shine than God cease to be God...The lovelessness of the damned blinds them to the light of glory in which they stand, the glory of God’s fire. God is in the fire that to them is Hell. God is in Hell ('If I make my bed in Hell, Thou art there' [Ps 139:8]) but the damned do not know Him.
Everybody knows basically what is right and what is wrong. Everybody knows better than to hate others. In fact, most people teach against it, and yet we still see it on the daily. But why do you think that is? It is because the problem was never really humans not loving humans enough; the problem was humans not loving righteousness enough. We must empty our own love for the world so that it can be replaced by the love of Christ; only then will we begin to love people as Christ loves people, as He always intended.
Some modern theologians have, quite rightly, protested against an excessively moralistic interpretation of Christianity. The Holiness of God is something more and other than moral perfection: His claim upon us is something more and other than the claims of moral duty. I do not deny it: But this conception, like that of corporate guilt, is very easily used as an evasion of the real issue. God may be more than moral goodness: He is not less. The road to the promised land runs past Sinai. The moral law may exist to be transcended, but there is no transcending it for those who have not first admitted its claims upon them, and then tried with all their strength to meet that claim, and fairly and squarely face the fact of their failure.
The first condition, then, of what is called a selfish love among men is lacking with God. He has no natural necessities, no passion, to compete with His wish for the beloved's welfare; or if there is in Him something which we have to imagine after the analogy of a passion, a want it is there by His own will and for our sakes. And the second condition is lacking too. The real interests of a child may differ from that which his father's affection instinctively demands, because the child is a separate being from the father with a nature which has its own needs and does not exist solely for the father nor find its whole perfection in being loved by him and which the father does not fully understand. But creatures are not thus separate from their Creator, nor can He misunderstand them. The place for which He designs them in His scheme of things is the place they are made for. When they reach it their nature is fulfilled and their happiness attained: a broken bone in the universe has been set, the anguish is over. When we want to be something other than the thing God wants us to be, we must be wanting what, in fact, will not make us happy. Those Divine demands which sound to our natural ears most like those of a despot and least like those of a lover, in fact marshal us where we should want to go, if we knew what we wanted. He demands our worship, our obedience, our prostration.
The problem of reconciling human suffering with the existence of a God who loves is only insoluble so long as we attach a trivial meaning to the word 'love', and look on things as a man were the centre of them. Man is not the centre. God does not exist for the sake of man. Man does not exist for his own sake. 'Thou hast created all things, and for they pleasure they are and were created.' (Rev. 4:11) We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the Divine love may rest 'well pleased.' To ask that God's love should be content with us as we are is to ask that God should cease to be God: ...What we would here and now call our 'happiness' is not the end God chiefly has in view: but when we are such as He can love without impediment, we shall, in fact, be happy.
[But] we inherit a whole system of desires which do not necessarily contribute God's will but which, after centuries of usurped autonomy steadfastly ignore it. If the thing we like doing is, in fact, the thing God wants us to do, yet that is not our reason for doing it; it remains a mere happy coincidence. We cannot therefore know that we are acting at all, or primarily, for God's sake, unless the material of the action is contrary to our inclination or (in other words) painful and what we cannot know that we are choosing, we cannot choose. The full acting out of the self's surrender to God therefore demands pain: this action, to be perfect, must be done from the pure will to obey in the absence, or in the teeth, of inclination. How impossible it is to enact the surrender of the self by doing what we like...
God's will is determined by His wisdom which always perceives, and His goodness which always embraces the intrinsically good. But when we have said that God commands thing only because they are good, we must add that one of the things intrinsically good is that rational creatures should freely surrender themselves to their Creator in obedience. The content of our obedience - the thing we are commanded to do -- will always be something intrinsically good, something we ought to do even if (by an impossible supposition_ God had not commanded it. But in addition to the content, the mere obeying is also intrinsically good, for, in obeying a rational creature consciously enacts its creaturely role, reverses the act by which we fill, treads Adam's dance backward, and returns.
Do we suppose that they can do Him any good or fear, like the chorus in MIlton, that human irreverence can bring about. His glory's diminution? A man can no more diminish God's glory be refusing to worship Him than a lunatic can put out the sun by scribbling the word darkness on the walls of his cell. But God wills our good and our good is to love Him (with that responsive love proper to creatives) and to love Hi we must know Him: and if we know Him, we shall in fact fall on our faces. If we do not, that only shows that what we are trying to love is nearest approximation to God which our thought and fantasy can attain. Yet the call is not only to prostration and awe; it is to a reflection of the Divine live, a creaturely participation in the Divine attributes which is far beyond our present desires. We are bidden to put on Christ, to become like God. That is, whether we like it or not, God intends to give us what we need not what we now think we want. Once more, we are embarrassed by the intolerable compliment, by too much love, not too little.
Yet perhaps even this view falls short of the truth. It is not simply that God has arbitrarily made us such that He is our only good. Rather, God is the only good of all creatures: and by necessity each must find its good in that kind and degree of the fruition of God which is proper to its nature. The kind and degree may vary with the creature's nature: but that there ever could be any other good is an atheistic dream. ... George Macdonald... represents God as saying to men, 'You must be strong with my strength and blessed with my blessedness for I have no other to give you.' That is the whole conclusion of the matter. God gives what He has, not what He has not: He gives the happiness that there is, not the happiness that is not. To be God - to be like God and to share His goodness in creaturely response - to be miserable - these are the only three alternatives. If we will not learn to eat the only food that the universe grows - the only food that any possible universe can ever grow - then we must starve eternally.
For me love is when I don't limit you, I put you on the rainbows......beyond eternity of time and destiny
If You Love me..--Your love drove metowards the live volcanowhere i will be burnt and destroyedOn your fake promises I made castles on air Oh! ! ! I was throwingsome pearls in desertwhere oasis has value Pearls have no value just remember I am an oceanyou are only a boat for a boat to explore oceanlove need to be daring, desperate If You love mePlant a seed of truthmake me part of your missingJust If you Love me.........
Desire For TheeMy desire to love theeis just like a tree, must have one rootbut several branches of fruitI want to make you feel as if you are horizon i steal you are as free as wind where my love flows in swingi see thee in glaze shadow around a graceful presence on passion groundthat is THEE you spark everywhereEverywhere am far and near.
Love is when Looking at a glance at youI found laughter in my eyes, Thoughts turns into jewels Where luster of your aura dwells
Talking to the Divine is possible when you have your knowledge, thoughts, mind & body in line, remembering God with every breath. In Sufism, it is called ‘Sama’. But in reality, it should be called ‘Self realization’, I think.