The One, the pillar of love
Master, what is the most important commandment of the law?
- Love the lord your God with all your heart, with all your being
and with all your mind – replied Jesus. This is the first
and most important commandment. The second one is similar: Love
thy neighbor as thyself. The law and the prophets rely on these
(Matthew 22. 36,40).
instead of giving us a mandate, is describing his spiritual experience.
When we find God, after looking for Him above everything else, we
find the Unity of one with everything. Jesus reveals to us the solution
to the enigma of the infinite multiplicity of existence: the neighbor
is really yourself.
more you identify with your ego, the more you see everyone else's
ego. The more effort you apply in your “sadhana” or
spiritual practice to identify and experiment the Divinity within
you, the more you start seeing yourself in others, and in some way
they start looking familiar, like if they are a part of you, like
if you recognized yourself, like if you reencountered yourself in
powerful reason for the yogi to love, not only his peers, but all
live beings, is that the same God that he loves and seeks every
day is – shall we say – trapped in the other live beings,
feeling their suffering. Compassion, to alleviate all beings’
suffering, is the logical conclusion for those who have transcended
their ego’s limitations, their separation from everything
else. The yogi understands the universality of suffering , but also
the universality of consciousness and that of the love that turns
everything into one.
also speaks of this vision in which the yogi contemplates the Loved
one, who he has searched for so long, in all the beings, when he
declares in the Gita:
who in his universal love gets to love me in everything he sees,
wherever he lives, this man lives constantly in Me, whatever the
condition of his life, (Bhagavad Gita VI, 31).
who, recognizing the universal unity of the Being, sees impartially
the same essence in all beings, uniting himself with them in what
is pleasant and in what is painful; truly, this is the greatest
Gita VI, 32).
also says, in a similar way than the first of the two commandments
all your love only on Me and give me your mind. Like this, truly,
you will find eternal life in Me, (Bhagavad Gita XII, 8).
Love's universal vision
two mandates expressed by Jesus unite the two aspects of our relationship
with the Divinity: On the one hand, the relationship with a God
which is absolute and transcendent, superior to the creation; and
on the other hand, the relationship with the Divinity manifesting
in the creation.
Samadhi, the yogic trance during the union with the Divinity, can
be of various types. One of them implies the abstraction of every
manifestation, of every form, in its fusion with the Divine. Another
would imply the Divine's experience in the creation. The first experience
is related to the awakening of the crown chakra, this being the
experience of pure consciousness. And the second experience is related
to the heart chakra, this being the experience of unity in love.
Both are necessary. But in both experiences the yogi must transcend
his ego, the ingrained belief of one's separation from God or from
we can talk about the experience of God beyond all the things (transcendent
God), and about the experience of God in everything (immanent God).
In the commandments that Jesus gives us we can find what we call
in Yoga "the universal vision of love", in which the Beloved
divine can be contemplated everywhere. Also, in India they call
this “Shiva’s dance”, the vision of God dancing,
executing all the movements produced in the creation.
chapter 11 of the Bhagavad Gita, Krishna grants this vision to Arjuna,
who then proclaims:
You, Oh my God, I see all the gods and the innumerable varieties
of beings that live in Your creation; also, I see Brahma sitting
on his Lotus throne, and all the great wise seers and the serpents
of the light, (Bhagavad Gita XI, 15).
I see the glory of your infinity: The power of your innumerable
arms, the vision of your innumerable eyes, the words of your countless
mouths and the vital fire of your innumerable bodies. It is impossible
for me to see your beginning, your middle or your end, Oh Lord of
all species, God of the Infinite Form!, (Bhagavad
Gita XI, 16).