The question of “What is love?” is a precarious one. Foremost, the metaphysician must examine love differently from the physicalists and materialists. Take, for instance, Cupid—the invisible deity and matchmaker supreme. He altogether is the emblem of love, an emotion which, according to ancient philosophy, has a binary nature. The initial one is an ethereal zeal that moves the pure and unsullied soul while still in the transcendent luminance of the psychical domain. The alternate one defines as “earthly love,” whereby the soul misleads as a consequence of placing the sensory information over and above the reverence of interior conditions, thus embracing the fascination with exterior appearance. In short, one love focuses outward, the other, inward.
Sublime, unperceivable love takes precedence in this article, and this affection classifies as “rational love.” It is a passion which embraces the properties of the soul. As a loftier and heavenlier emotion, it invigorates the rational soul as to awaken it from a deep sleep, and it conveys liveliness and thereby empowers the soul to discard fleshly disillusionment through an undefiled process. Notwithstanding, the law of the intellect is reason whereas the decree of the soul is love. The commands of reason frequently conflict with the assertions of love, just as love and reason dupe easily by the physical nature, even though rationale repeatedly informs the latter of its inadequacy.
In Greek mythology, Psyche, the goddess of the soul and wife of Eros, the Roman Cupid, pacifies the enraged Venus, the ancient Italian goddess of love, and goes so far as to acquire adoration from Zeus, the comparative Demiurge. Subsequently, she receives the celestial drink and, ceasing to be temporal, ventures in the direction of the atemporal. Thenceforth she assumes the role of the mother of jubilation, a product of the comingling of the rationality in every soul with the elevated wisdom envisaged in the unseen but forever potent deity of cerebral love. Metaphysical philosophers must strive to rouse their higher natures, and by doing so excite the mind from the sluggishness of corporeality. They must allow the psyche to climb from particulars to imparticulars, from frames to the position of the frameless, until rejoined with the supreme expression of rationally prudent love, which is the fondness of the soul for the truly Real.
Such an attraction, seen to its conclusion, leads to a partaking in the grades of Reality which are wholly and enduringly splendid. Humanity has the power to fully understand the human soul, which always seeks to reunite with the all-knowingness to which all actions of cosmical operation is, for its part, the vessel of recondite gratitude. As reported by Plato, one of the world’s greatest philosophers, love describes as a yearning of diversification for unification—wherewith parts become wholes through the instinctive impulse of all beings in the direction of flawlessness. Apprehending that actuality expands proportionately by conquering diversification, the rational soul exults in the unification of fragmented qualities. As one might surmise, even imperfect unions contribute to the unanimity of the whole. The force which originally incites souls into corporeal forms afterward prompts them to dissociate with the substances of tangibility and ascend to conjoin with intangible Reality. Love, as the original Greek agape implies, relates to charity. The English term charity derives from the Latin caritas, signifying dearness or love, in turn from carus, connoting dear, costly, or loved.
At the date of the translation of the King James Version of the Bible, and also before that, charity implied love of God and an allegiance beyond creaturely affection, yet an appreciation of human beings for God’s sake. Moreover, it suggested the content of love outstretched to perfection; consequently, this related charity directly to Divine Nature, and ergo to God. However, one might ask, “What of charity related to good deeds?” A good question, to be sure, and one to be put into proper perspective. In the sense of generosity to the poor or the afflicted, the aid of philanthropic establishments, or the provision of the disadvantaged, charity manifests as an expression of, or an activity incited by, the internal occurrence of the enigma of love. To say it another way, outwardly focused benevolent endeavors issue forth from an inwardly congenial wellspring of passion.
Hence, charity is not intended primarily as goodwill to the downtrodden, but as the love of God displaying through the urge to assist the needy. Mysticism examines the marrow of love and unearths within it the puzzle of all reverence, along with the pristine code of human relations. The mystic adheres to a way of life that is guided and inspired by a variety of internal realizations, by which comprehension bolsters in the vow to carry out their daily deeds with divine love. Paul the Apostle reminds the Corinthians of the meaning of charity by telling them that feeding the poor with worldly goods proved nothing without the spirit of love. Christian mystics remain in mind on account of the modesty and compassion ever-present in their lives. Love is, overall, an unexplainable emotion.
Humanity conjectures on the whole process of life and the mandates that govern the universe; still, the secret sentiment of love proves more ambiguous than the Arcanum of life itself. Spiritually speaking, the works of love include belief, faith, and service. By prayer and dedication to noble principles, singular aggrandizement awakens in one’s life. Love is increasingly impersonal until it embodies the spiritual impulse which stimulates every wholesome and dignified virtue within the soul. Finally, mystic love does not equal humanistic love. Human love is a mutual emotion by which the individualized disposition of one particular rushes in the direction of its own externalized fulfillment in another, all the while its outward focus leads to the degradation of its condition through the proclivity of others.
About Gerett: Gerett Treas, D.D., Ph.D. is an ardent metaphysician engaged in creative and world-changing thought. He is a writer, minister, counselor, and teacher; he is, also, a certified Muay Thai instructor. Gerett achieved a bachelor’s degree in Philosophy and Religious Thought from a traditional university. Successively, he attained a master’s degree in Metaphysical Sciences, along with two doctorate degrees, one as a Philosopher of Metaphysical Sciences and the other in Metaphysical Counseling from the University of Metaphysical Sciences in Arcata, CA. Gerett is concerned with the evolution of human consciousness and the recognition of the sacredness of all life. He is from Clarksville, TN