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 two commandments,
(Matthew 22. 36,40).

Jesus, 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.

The 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 them.

A 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.

Krishna 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:

He 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).

He 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 yogi, (Bhagavad Gita VI, 32).

It also says, in a similar way than the first of the two commandments of Jesus:

Put 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

The 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.

The 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 anyone else.

So 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.

In chapter 11 of the Bhagavad Gita, Krishna grants this vision to Arjuna, who then proclaims:

In 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).

Everywhere 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).



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