Absolute Bliss Quotes

What can you do if you are thirty and, turning the corner of your own street, you are overcome, suddenly, by a feeling of bliss - absolute bliss - as though you'd suddenly swallowed a bright piece of that late afternoon sun and it burned in your bosom, sending out a little shower of sparks into every particle into every finger and toe?...

It's pure bliss, baby. Total gratification. Absolute, complete earth shifting, universe shaking love.

It's pure bliss, baby. Total gratification. Absolute, complete earth shifting, universe shaking love." my smiles back. "Yeah?" "Oh yeah. Complete heaven.

Although Bertha Young was thirty she still had moments like this when she wanted to run instead of walk, to take dancing steps on and off the pavement, to bowl a hoop, to throw something up in the air and catch it again, or to stand still and laugh at - nothing - at nothing, simply. What can you do if you are thirty and, turning the corner of your own street, you are overcome, suddenly by a feeling of bliss - absolute bliss! - as though you'd suddenly swallowed a bright piece of that late afternoon sun and it burned in your bosom, sending out a little shower of sparks into every particle, into every finger and toe?

For a man’s life would become intolerable, if he knew what was going to happen to him. He would be made aware of future evils, and would suffer their agonies in advance, while he would get no joy of present blessings since he would know how they would end. Ignorance is the necessary condition of human happiness, and it has to be admitted that on the whole mankind observes that condition well. We are almost entirely ignorant of ourselves; absolutely of others. In ignorance, we find our bliss; in illusions, our happiness.

Our past has a funny way of becoming part of who we are in the future, and I think that’s the way it’s meant to be. Without the scars, without the pain, we wouldn’t be able to appreciate the times when everything is magical — the days when life is absolute bliss.

Man ordinarily lives in loneliness. To avoid loneliness, he creates all kinds of relationships, friendships, organizations, political parties, religions and what not. But the basic thing is that he is very much afraid of being lonely. Loneliness is a black hole, a darkness, a frightening negative state almost like death … as if you are being swallowed by death itself. To avoid it, you run out and fall into anybody, just to hold somebody’s hand, to feel that you are not lonely… Nothing hurts more than loneliness. But the trouble is, any relationship that arises out of the fear of being lonely is not going to be a blissful experience, because the other is also joining you out of fear. You both call it love. You are both deceiving yourself and the other. It is simply fear, and fear can never be the source of love. Only those who love are absolutely fearless; only those who love are able to be alone, joyously, whose need for the other has disappeared, who are sufficient unto themselves… The day you decide that all these efforts are failures, that your loneliness has remained untouched by all your efforts, that is a great moment of understanding. Then only one thing remains: to see whether loneliness is such a thing that you should be afraid of, or if it is just your nature. Then rather than running out and away, you close your eyes and go in. Suddenly the night is over, and a new dawn … The loneliness transforms into aloneness. Aloneness is your nature. You were born alone, you will die alone. And you are living alone without understanding it, without being fully aware of it. You misunderstand aloneness as loneliness; it is simply a misunderstanding. You are sufficient unto yourself.

The feeling was less like chemical intoxication than being drunk on life. Spinning round and round, he experienced absolute bliss— unadulterated and unconfined—in which he transcended his own personality and became one with everything he perceived.

Rule number one: wear loose clothing. No Problem. Rule number two: no alcohol for the next three days. Slight problem. I'll miss my evening glass of wine but figure I can go for three days without and compensate later. And the last rule: absolutely no coffee or tea or caffeine of any kind. Big problem. This rule hits me like a sucker punch and sure would have knocked me to the floor had I not been sitting there already. I'm eying the exits, plotting my escape. I knew enlightenment came at a price, but i had no idea the price was this steep. A sense of real panic sets in. How am I going to survive for the next seventy-two hours without a single cup of coffee?

Bipolar disorder is about buying a dozen bottles of Heinz ketchup and all eight bottles of Windex in stock at the Food Emporium on Broadway at 4:00 a.m., flying from Zurich to the Bahamas and back to Zurich in three days to balance the hot and cold weather (my sweet and sour theory of bipolar disorder), carrying $20,000 in $100 bills in your shoes into the country on your way back from Tokyo, and picking out the person sitting six seats away at the bar to have sex with only because he or she happens to be sitting there. It's about blips and burps of madness, moments of absolute delusion, bliss, and irrational and dangerous choices made in order to heighten pleasure and excitement and to ensure a sense of control. The symptoms of bipolar disorder come in different strengths and sizes. Most days I need to be as manic as possible to come as close as I can to destruction, to get a real good high -- a $25,000 shopping spree, a four-day drug binge, or a trip around the world.

Circumstances make a thing poison or nectar. There is nothing absolutely good or bad.

After the Age of Faith, “Surrender” Is No Longer Smart Absolutely, surrender and obedience were highly respected during the Age of Faith. Think about your oldest relatives, those born toward the end of that long, long era. Whatever faith they believed in, wasn’t their surrender considered the ultimate sign of goodness, spiritual goodness? …. Powered by bliss, and caring far more about their consciousness than about human life, what happened? They made one energy-related choice at a time, choices that turned out to be unwise, choices based in belief that noticing energies was equivalent to noticing God. Sadly, their consciousness lifestyles shifted away from Traditional Enlightenment… and into Extreme Spiritual Addiction.

How easy it is to recommend joy to those who cannot be joyful! How can one haunted by madness be joyful? Do all those who are so eager to promote joy realize what it means to feel and fear madness closing in, to live all your life with the tormenting presentiment of madness, to which is added the even more persistent and certain consciousness of death? Joy may very well be a state of bliss, but it can only be reached naturally. […] Since we cannot be joyful, there only remains the road of agony, of mad exaltation. Let us live the agony fully; let us live our inner tragedy absolutely and frenetically to the very end! All we have left is paroxysm, and when it subsides, there will be just one wisp of smoke…our inner fire will ravish all.

In another sense he is “being itself,” in that he is the inexhaustible source of all reality, the absolute upon which the contingent is always utterly dependent, the unity and simplicity that underlies and sustains the diversity of finite and composite things.

Death was not necessarily a portal to the blank bliss of absolute nothingness. It was a deep dive into the unknown.

With the soaring bliss of knowing she was in the arms of the one who adored her, she would risk absolutely everything for true love.

Live in absolute bliss. One moment of deep appreciation of beauty that surrounds you can change your perception of life.

Thanks to yoga, I live every day in absolute bliss. Namaste!

It was pure bliss and absolute torture at the same time. I was in daze, as if my brain had suddenly packed up and gone on vacation. I could barely string words together in a sentence.

You must want to be free. It must become first with you before anything else. Everything that you’ve done all your life, is only a game, a game you’re playing with your self, only it seems to be real. The only reality is the Self and you are That. Why look for anything else? Everything else will take care of itself. You’ve got to abide in the Self, just in the Self. Everything else will take care of itself in a beautiful way. You are boundless space, like the ocean, like the sky, all-pervasive. This is your real nature. But for some reason you believe you are a body, confined to a small space. This is not you. It’s illusion. You are all-pervading absolute reality. This is your true nature. This is who you really are. Just by thinking about these things all the time, something begins to happen to you, something wonderful. Do not think about the weather, or about the day’s work or your problems. For all the thinkers, who thinks? Find out who has the problems? Find out who you really are, who am I? It’s up to you to awaken from this mortal dream. You can keep on going like you are right now, with the good things and the bad things. Yet you live in a universe of dualities, which means for every good there is a bad. For every bad there is a good. It’s a false world in which you live. You need to awaken to this truth. Be aware of yourself, always. The world goes through its own karma. It has absolutely nothing to do with you. You belong to God. Everything you see is God. This is why you should be nonjudgemental. Leave everything alone. By practising these things, you become radiantly happy. Everyone wants something. If your mind stops thinking, what happens? Some of you believe you will not have anything, that you will have more problems. But it’s in reverse. You experience bliss, joy and happiness when you don’t want anything. From what we know, people want something and when they get it, they become more miserable than ever before. Nothing is wrong. Everything is right just the way it is. Do not try to understand this or figure it out. Leave it alone. It will happen by itself, by keeping yourself quiet and still. You quiet the mind because of realization. Let it be calm. In all situations be calm. Let it be still and quiet. The world doesn’t need any help from you. Aren’t you the world, aren’t you the Creator? You created the world the way it is. It came out of you, of your mind. The world that you are in, is a creation of your own mind. When the mind becomes still, the world begins to disappear. And you’re in divine harmony and joy. Therefore, happiness comes to you when you stop thinking, when you stop judging, when you stop being afraid. When you begin to contemplate what is happiness. All the answers are within you. Everything you’re looking for is within you, everything. Nobody can help but your Self. Know who you are. You are the power. All the power of the universe is within you. You have all the power you need. All is well, exceedingly well. It has always been well, it will always be well. When you leave here today act like a god or a goddess. Do not act like a human being any longer. Stop feeling sorry for yourself, saying you’re unhappy. Stand up tall. Know the truth about yourself. Become the witness of all phenomena that you see and be free. Peace.

When it came down to it, she decided, she believed in a few important things. In humanity before Dogma. In religion of human kindness. In Poetry. In Sex. In being clear enough to ask for what she wanted, and detaching from ego enough to hear the answer. In the power of yoga. In being embodied. In owning her reality without apology. In embracing it all, the fuck-ups and the bliss. In the absolute necessity of dark chocolate to her continued existence. In the power of a hard swallow of whiskey to make everything clear. That most of the time we all do the very best we can. But most of all, she believed that nothing is fixed and unchanging, Not even the things she believed the most. That belief, it turns out, is the one that felt the most like freedom.

Those who have entirely lost the ability to see the transcendent reality that shows itself in all things, and who refuse to seek it out or even to believe the search a meaningful one, have confined themselves for now within an illusory world, and wander in a labyrinth of dreams. Those others, however, who are still able to see the truth that shines in and through and beyond the world of ordinary experience, and who know that nature is in its every aspect the gift of the supernatural, and who understand that God is that absolute reality in whom, in every moment, they live and move and have their being—they are awake.

Impatiently I waited for evening, when I might summon you to my presence. An unusual– to me– a perfectly new character, I suspected was yours; I desired to search it deeper, and know it better. You entered the room with a look and air at once shy and independent; you were quaintly dress– much as you are now. I made you talk; ere long I found you full of strange contrasts. Your garb and manner were restricted by rule; your air was often diffident, and altogether that of one refined by nature, but absolutely unused to society, and a good deal afraid of making herself disadvantageously conspicuous by some solecism or blunder; yet, when addressed, you lifted a keen, a daring, and a glowing eye to your interlocutor’s face; there was penetration and power in each glance you gave; when plied by close questions, you found ready and round answers. Very soon you seemed to get used to me – I believe you felt the existence of sympathy between you and your grim and cross master, Jane; for it was astonishing to see how quickly a certain pleasant ease tranquilized your manner; snarl as I would, you showed no surprise, fear, annoyance, or displeasure, at my moroseness; you watched me, and now and then smiled at me with a simple yet sagacious grace I cannot describe. I was at once content and stimulated with what I saw; I liked what I had seen, and wished to see more. Yet, for a long time, I treated you distantly, and sought your company rarely, I was an intellectual epicure, and wished to prolong the gratification of making this novel and piquant acquaintance; besides, I was for a while troubled with a haunting fear that if I handled the flower freely its bloom would fade – the sweet charm of freshness would leave it. I did not then know that it was no transitory blossom, but rather the radiant resemblance of one, cut in an indestructible gem. Moreover, I wished to see whether you would seek me if I shunned you – but you did not; you kept in the school-room as still as your own desk and easel; if by chance I met you, you passed me as soon, and with as little token of recognition, as was consistent with respect. Your habitual expression in those days, Jane, was a thoughtful look; not despondent, fro you were not sickly; but not buoyant, for you had little hope, and no actual pleasure. I wondered what you thought of me– or if you ever thought of me; to find this out, I resumed my notice of you. There was something glad in your glance, and genial in your manner, when you conversed; I saw you had a social heart; it was the silent school-room– it was the tedium of your life that made you mournful. I permitted myself the delight of being kind to you; kindness stirred emotion soon; your face became soft in expression, your tones gentle; I liked my name pronounced by your lips in a grateful, happy accent. I used to enjoy a chance meeting with you, Jane, at this time; there was a curious hesitation in your manner; you glanced at me with a slight trouble– a hovering doubt; you did not know what my caprice might be– whether I was going to play the master, and be stern– or the friend, and be benignant. I was now too fond of you often to stimulate the first whim; and, when I stretched my hand out cordially, such bloom, and light, and bliss, rose to your young, wistful features, I had much ado often to avoid straining you then and there to my heart.

To speak of “God” properly, then—to use the word in a sense consonant with the teachings of orthodox Judaism, Christianity, Islam, Sikhism, Hinduism, Bahá’í, a great deal of antique paganism, and so forth—is to speak of the one infinite source of all that is: eternal, omniscient, omnipotent, omnipresent, uncreated, uncaused, perfectly transcendent of all things and for that very reason absolutely immanent to all things.

Alone, with tremendous empty longing and dread. The whole room for my thoughts. Nothing but myself and what I think, what I fear. Could think the most fanastic thoughts, could dance, grimace, curse, wail-nobody would ever know, nobody would ever hear. The thought of such absolute privacy is enough to drive me mad. It's like a clean birth. Everything cut away. Separate, naked, alone. Bliss and agony simultaneously. Time on your hands. Each second weighing on you like a mountain. You drown in it. Deserts, seas, lakes, oceans. Time beating away like a meat ax. Nothingness. The world. The me and the not-me. Oomaharumooma. Everything has to have a name. Everything has to be learned, tested, experencied.

You are only willing to surrender open if he is fully present with you, committed to claiming your heart with his absolute integrity of being. And he is only willing to commit his presence with you if you are willing to surrender open and offer your heart's light and devotion as love's yearning.

What any desire really aims at, is a state of non-desire. This non-desire is a state in which we demand absolutely nothing. Thus it is a state of extreme abundance, of fullness. This fullness is revealed as being bliss and peace. You now know that you are really seeking nothing else but fullness and absolute peace.

I realized the universe had consumed my whole entity with its divine sensation of eternal bliss. All I could consciously perceive in that state of mind was absolute oneness. I felt being one with the banyan tree, under which I was sitting. I felt one with the corns in the field. I felt one with the sky and the clouds in it. As if everything was me, and I was everything. I didn’t have any perception of time or space. All that there was, was an all- pervading eternity – a state of non-dualism.

After the usual politeness, the Citizen Brotteaux resumed the thread of his discourse: 'Those who make a trade out of foretelling the future rarely grow rich. Their attempts to deceive are too easily found out and arouse detestation. And yet it would be necessary to detest them much, much more if they foretold the future correctly. For a man's life would become intolerable, if he knew what was going to happen to him. He would be made aware of future evils, and would suffer their agonies in advance, while he would get no joy of present blessings since he would know how they would end. Ignorance is the necessary condition of human happiness, and it has to be admitted that on the whole mankind observes that condition well. We are almost entirely ignorant of ourselves; absolutely of others. In ignorance, we find our bliss; in illusions, our happiness.

How are you going to experience bliss and voidness, wisdom and compassion, if you are a rigid, independent self? You can't enter into the ideal universe, the „buddhaverse“ as I like to call it, of enjoyment, wisdom, and compassion, until you first detach from this world of suffering, this prison that is the fixed and absolute self-image. (p. 67)

If eating regular food has become a pain for you, you can eat restaurant food to get pleasure. Or you can create the bigger pain of hunger by toiling hard in the field for a few hours. Then regular food will taste like restaurant food. This is how the game of duality is designed. Pain and pleasure are relative here. Only the inner bliss is absolute.

Happiness is absolutely a feeling and a state of well-being, but the key to happiness is understanding that it is created through action.

All I can say is if one was tea, the other coffee. If one was smoke, the other cigar. There is absolutely nothing in common between them except they both fought to win.

I like to think I had a good nine or ten years of absolute, egocentric, ignorant bliss. Everything in my life confirmed my identity, my faith, and my future. Until it didn’t.

In existence you are body and mind, but in absolute you dissolve. In existence there is sorrow; in absolute there is bliss. In existence there is change; in absolute there is reality. In existence you are known; in absolute you are energy In existence you are thought, in absolute total awareness. In existence you are matter, in absolute you are pure Spirit.

But making your inner life blissful is something that everyone is capable of. It cannot be denied to you, if you are willing. Once you master certain basic yogic technologies of inner well-being, your journey through life becomes absolutely effortless. You are able to express yourself at your fullest potential without any stress or strain. You can play with life whichever way you want, but life cannot leave a single scratch upon you.

This was Harrison’s true self, true desire, infinitely more ultimate than any sexual release could ever be. It was absolutely and instantaneously addictive. He knew immediately he would never know anything remotely as blissful as this.

There’s that word again— “fun,” sanuk. Does fun really hold a special place in the Thai heart? “Absolutely, we laugh and joke during meetings. It’s all very informal. That is when you get things done. If it’s not fun, it’s not worth doing.

There isn't a better feeling in the world—not an orgasm, not a first kiss, not even that glorious soaring sensation you get when those first few notes of a new song pierce your chest and fill your whole body with absolute bliss—than acknowledgment that your mix tape was not only received and played but enjoyed. It's a dance of sorts, balancing songs you think the listener will love while trying to say everything that otherwise dries up in your throat before you can get out the words.

The question of God, by contrast, is one that can and must be pursued in terms of the absolute and the contingent, the necessary and the fortuitous, potency and act, possibility and impossibility, being and nonbeing, transcendence and immanence.

Our eyes met and a never-before feeling entered our hearts. We gazed at each other longingly. We were indeed smitten by each other. Even before we realised, our lips locked. Ah, my first kiss. I had heard stories of how the first kiss is etched in one’s memory forever. This was absolute bliss. I felt a sense of belonging, a sense of togetherness. He took me by surprise with his proposal of love for me. Those magical words still linger in my heart. My dream of finding the right man had become a reality.

GGibbie never thought about himself, therefore was there wide room for the entrance of the spirit. Does the questioning thought arise to any reader: How could a man be conscious of bliss without the thought of himself? I answer the doubt: When a man turns to look at himself, that moment the glow of the loftiest bliss begins to fade; the pulsing fire-flies throb paler in the passionate night; an unseen vapour steams up from the marsh and dims the star-crowded sky and the azure sea; and the next moment the very bliss itself looks as if it had never been more than a phosphorescent gleam -- the summer lightning of the brain. For then the man sees himself but in his own dim mirror, whereas ere he turned to look in that, he knew himself in the absolute clarity of God's present thought out-bodying him.

Everyone here is Absolute Reality, Pure Awareness. This is your real nature. Right now, not some time in the future. Not when you get enlightened. Not when you search for the answers. But right this minute. This is what you are. Why will you not accept it? When you think about yourself, do you think you're a puny human that has to struggle for existence and fight for survival? As long as you believe this, that's the way it's going to be for you. But as soon as you accept the truth about yourself, that you are a delight, Divine Sat-Chit-Ananda, You will be free. You simply have to accept this. There are no rituals you have to go through. There are no prayers you have to chant. You simply have to awaken to your true nature, Pure Awareness, Nirvana, Bliss, Consciousness. This is what you are right at this moment.

I choke back a laugh. Sweet and little are the last words I’d use to describe myself since I’m as tall as an NBA player with the emotional range of a rock, but Grandpa was blissfully ignorant. It was the best thing about him and the absolute worst depending on the situation.

Your life is like a car which moves sometimes with jerks caused by the dirt in its gas as if it has hiccups. That’s ordinarily how you live – piecemeal. Your energy moves in fits and starts, bit by bit, it never comes to an integrated whole. It’s a matter of utilizing your full energy – in anything. For example, if you are a painter and if you were to devote your entire energy into painting a picture – without holding back even a bit – you will attain liberation there and then. Such application of total energy is udyama. As soon as the circuit is complete, you become bhairava. If you are a sculptor and have poured into your sculpture all that you have – so much so that only the sculpture remains, you disappear – the energy circuit completes. So when you use your total energy in any work – it becomes meditation. Then the bhairava is close, the temple is nearby.

As soon as you are filled with awareness, the first thing that will happen is you will begin to see misery, the hell around you. Because you are the one who has created it. However, if you remain courageous and pass through the misery consciously, you will have cut the crop. You won’t have to go through the same miseries again. Once you have gone through this chain of miseries – the chain of karmas, the chain tied around your soul.... If you could pass through it without losing your consciousness, courageously, unworried; if you could determine, ”whatever misery I have created, I’ll go through it, I’ll go to the end of it. I want to arrive at that initial moment when I was innocent and the journey of suffering had not started yet, when my soul was absolutely pure and I had not gathered any misery – I am determined to penetrate up to that point regardless of any consequences, pain, or sorrow.

Often, during times when I am in a state of absolute bliss and gratitude, those are the times that people will ask me, “Are you happy or are you sad?” It’s funny, because when you are happy in a way that most people are happy in, that is, when you are jumping up and down and laughing and smiling and giggling, people will recognize that as happiness. But when you go beyond that state and on into the state of blissfulness— nirvana— only a very few number of people are going to be able to recognize and understand that. Why? Because only very few people have gone beyond the level of obvious happiness, to experience actual nirvaana. Nirvana is what I describe as being in a state of worship; you see, you go beyond just feeling happy and grateful, and you enter into a state of mind that allows you to worship what you have been given or what you have attained or achieved, or whatever circumstance you are in that is making you happy. You stop and you worship the person, the place, the thing, the feeling. I’m easily flung into that state, so, I often find it strange that I can be in an absolute state of bliss, meanwhile, the other person can be asking me if I am either happy or sad. But I am worshipping.

God wants nothing from us. In that sense, then, He is completely impersonal. At the same time, however, He is very intimately personal where we ourselves are concerned, for He wants for each of us, His creatures, the perfection of absolute Bliss. Sanaatan Dharma offers a blend, one which, to reason itself, is perfectly acceptable, between God as both impersonal and personal. God, as Krishna explains in the Bhagavad Gita, and as I said earlier, dreamed everything into existence. He couldn’t mold anything, outwardly, for there was nothing “out there” to mold nothing in existence anywhere but His own consciousness.

Ah, I believe Schacht. Only too willingly; that’s to say, I think what he says is absolutely true, for the world is incomprehensibly crass, tyrannical, moody, and cruel to sickly and sensitive people. Well, Schacht will stay here for the time being. We laughed at him a bit, when he arrived, that can’t be helped either, Schacht is young and after all can’t be allowed to think there are special degrees, advantages, methods, and considerations for him. He has now had his first disappointment, and I’m convinced that he’ll have twenty disappointments, one after the other. Life with its savage laws is in any case for certain people a succession of discouragements and terrifying bad impressions. People like Schacht are born to feel and suffer a continuous sense of aversion. He would like to admit and welcome things, but he just can’t. Hardness and lack of compassion strike him with tenfold force, he just feels them more acutely. Poor Schacht. He’s a child and he should be able to revel in melodies and bed himself in kind, soft, carefree things. For him there should be secret splashings and birdsong. Pale and delicate evening clouds should waft him away in the kingdom of Ah, What’s Happening to Me? His hands are made for light gestures, not for work. Before him breezes should blow, and behind him sweet, friendly voices should be whispering. His eyes should be allowed to remain blissfully closed, and Schacht should be allowed to go quietly to sleep again, after being wakened in the morning in the warm, sensuous cushions. For him there is, at root, no proper activity, for every activity is for him, the way he is, improper, unnatural, and unsuitable. Compared with Schacht I’m the trueblue rawboned laborer. Ah, he’ll be crushed, and one day he’ll die in a hospital. or he’ll perish, ruined in body and soul, inside one of our modern prisons.

She’s also showing us a deeper truth about spiritual life: that if we’re willing to make the necessary sacrifices, we can have it all. We can have enlightenment and intimacy together. We can know our transcendent bliss-self, and we can realize that bliss in passionate relationship. The secret Parvati shows us is that the relational form of self-realization requires just as much conscious effort as to realize the transcendent self. Both paths begin with self-cultivation. Parvati has realized that she can’t “have” Shiva unless she cultivates in herself the qualities of stillness, stamina, and devotion. To embody love requires absolute commitment, radical courage, and rigorous self-cleansing. The great desire has to be separated from smaller desires and tested in its own fire.

A true religious person should not think that “my religion alone is the right path and other religions are false.” Other religions are also so many paths leading to the same domain of transcendental bliss. Likewise, no person should think “my perception of the reality is the only absolute reality, and all others’ are false”, because each human brain has its own unique way of perceiving the reality.

Praise (The Sonnet) In praising myself, I only insult myself. In pleasing myself, I bring misery upon myself. Lots of things I bought, Plenty places I travelled. Nothing gave me the bliss I seek, No matter how much I groveled. Then I stopped wanting things, I ceased craving for gratification. I placed my heart at your feet, Finally I found my absolution. Long was I lost in the sleep of pride. Erasing the self I found my light.

and that simpler principle remains intact. All physical reality is logically contingent, and the existence of the contingent requires the Absolute as its source. Why the Absolute produces the contingent may be inconceivable for us; but that the contingent can exist only derivatively, receiving its existence from the Absolute, is a simple deduction of reason. Alternatively, reality is essentially absurd: absolute contingency, unconditional conditionality, an uncaused effect.

After making sure that the terrain would be undisputedly its own, the sun slowly and majestically emerged from its resting place and established absolute dominion in a matter of seconds, blissfully unaware that its conquest would not last for more than a day. Its swift triumph was marked by an explosion of radiance which overawed nature for a brief moment; therewith an orgy of birdsong, corrupted by sporadic and pretentious cocks' crowing, marked the beginning of another day.

The whole world has been asking for the same these thousands of years. There is, again, the universal dissatisfaction. We make an ideal but we have rushed only half the way after it when we make a newer one. We struggle hard to attain to some goal and then discover we do not want it. This dissatisfaction we are having time after time, and what is there in the mind if there is to be only dissatisfaction? What is the meaning of this universal dissatisfaction? It is because freedom is every man's goal. He seeks it ever, his whole life is a struggle after it. The child rebels against law as soon as it is born. Its first utterance is a cry, a protest against the bondage in which it finds itself. This longing for freedom produces the idea of a Being who is absolutely free. The concept of God is a fundamental element in the human constitution. In the Vedanta, Sat-chit-ânanda (Existence-Knowledge-Bliss) is the highest concept of God possible to the mind. It is the essence of knowledge and is by its nature the essence of bliss. We have been stifling that inner voice long enough, seeking to follow law and quiet the human nature, but there is that human instinct to rebel against nature's laws. We may not understand what the meaning is, but there is that unconscious struggle of the human with the spiritual, of the lower with the higher mind, and the struggle attempts to preserve one's separate life, what we call our "individuality".

There was nothing wrong with a solitary life. In fact, even if you didn’t intrinsically want a solitary life, there were still times when it was fucking bliss to spend long hours in your own company. Essential. Bonus points if the cat was upstairs in his own room. However, the feeling of absolute faith that when the cracks started to appear, someone else would be crouching at your side, helping to bail out the water, and that you could do the same for them— Pretty indescribable.

We come from nothing... which, in reality, is everything; It is that pure energy, the space where Brahmn (energy) resides. Awareness of this absolute reality leads us to the ultimate truth about our lives. It is also through this awareness that Self within can deal with dualities in life, to discriminate and choose, leading to happiness and sadness. To find one's center one needs to respect both dual properties; bring the opposites closer, surrender and accept in oneness... and follow the path of bliss...

He was looking for immensity. His life was hopelessly small, everything surrounding him was nondescript and gray. And death is absolute; it is indivisible and indissoluble. The presence of the girl was pathetic (a few caresses and a lot of meaningless words), but her absolute absence was infinitely grand; when he imagined a girl buried in a field, he suddenly discovered the nobility of pain and the grandeur of love. But it was not only the absolute but also bliss he was looking for in his dreams of death.

Sex is a metaphor for everything else and everything is a metaphor for sex as well. Because sex is a coming together of two weather patterns, two separate countries, two entities in a conscious state of potentially blissful crisis. Or chaos, or harmony. You’re not quite sure what’s going to happen, but it is the most catastrophic, exciting, and weakening thing that can happen to us. If we are personally involved in it, every fiber of our being is made self-conscious, or is encourages to unify on some level with others. We are delicate. We bring our damage to sexuality, we bring our hopes, we bring our self-image, we bring our world-image, we bring what we believe we are/what we believe we aren’t, our blind spots, our prejudices, our sadness. Everything comes out. A lot of people are left wanting, and confusing, and having the idea that their body is like an unloved apartment building; it’s up for grabs and it’s of absolutely no worth. If we feel that way about ourselves and if we feel that way about others, then of course, sex is nothing more than a lot of rubbing and some kind of release. But the more we are, the more we can feel, the more we can empathize, the more human we are.

The ancient rishi Patanjali6 defines yoga as “neutralization of the alternating waves in consciousness.”7 His short and masterly work, Yoga Sutras, forms one of the six systems of Hindu philosophy. In contradistinction to Western philosophies, all six Hindu systems8 embody not only theoretical teachings but practical ones also. After pursuing every conceivable ontological inquiry, the Hindu systems formulate six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss. The later Upanishads uphold the Yoga Sutras, among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence. The Yoga system of Patanjali is known as the Eightfold Path.9 The first steps are (1) yama (moral conduct), and (2) niyama (religious observances). Yama is fulfilled by noninjury to others, truthfulness, nonstealing, continence, and noncovetousness. The niyama prescripts are purity of body and mind, contentment in all circumstances, self-discipline, self-study (contemplation), and devotion to God and guru. The next steps are (3) asana (right posture); the spinal column must be held straight, and the body firm in a comfortable position for meditation; (4) pranayama (control of prana, subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects). The last steps are forms of yoga proper: (6) dharana (concentration), holding the mind to one thought; (7) dhyana (meditation); and (8) samadhi (superconscious experience). This Eightfold Path of Yoga leads to the final goal of Kaivalya (Absoluteness), in which the yogi realizes the Truth beyond all intellectual apprehension.

Student: How does Self-realization of an individual help society? Ramdas: By Self-realization you become happy inwardly and therefore seek nothing from outside. So, your activities flow out only for the uplift and good of others. A man who is discontented within seeks for external things in order to get happiness, and so doing, harms society. He thinks he will get happiness from external objects. When you have found true happiness by realizing the Self, that is, by realizing that your true nature is absolute peace and bliss, you are not in conflict with anybody, your vision is equal and your activities turn to the service of everyone. Then it is that you become the true instrument of God.

It's absolutely possible to experience bliss during breakups. Bliss that is different, but equal in value to, the euphoria experienced while sharing your life with someone. I am convinced that heartbreak is an unnaturally induced state which we were conditioned into believing is natural. It's a scam. I feel that the breaking of a relation can be equal in value to the making of it. And if we realize the joy that can be mined from the experience, we would eliminate this form of suffering, from our lives, altogether. You can feel catapulted into glistening self-love, enlightenment, growth and confidence, during emergence from the state of being in love with someone. It's a treasure trove of its own merit.

Even so, putting all exaggerations aside, sound neuroscience really is providing us with an ever richer picture of the brain and its operations, and in some far distant epoch may actually achieve something like a comprehensive survey of what is perhaps the single most complex physical object in the universe. That is all entirely irrelevant to my argument, however. My claim here is that, whatever we may learn about the brain in the future, it will remain in principle impossible to produce any entirely mechanistic account of the conscious mind, for a great many reasons (many of which I shall soon address), and that therefore consciousness is a reality that defeats mechanistic or materialist thinking. For the intuitions of folk psychology are in fact perfectly accurate; they are not merely some theory about the mind that is either corrigible or dispensable. They constitute nothing less than a full and coherent phenomenological description of the life of the mind, and they are absolutely “primordial data,” which cannot be abandoned in favor of some alternative description without producing logical nonsense. Simply said, consciousness as we commonly conceive of it is quite real (as all of us, apart from a few cognitive scientists and philosophers, already know—and they know it too, really). And this presents a problem for materialism, because consciousness as we commonly conceive of it is also almost certainly irreconcilable with a materialist view of reality.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

All these small ideas that I am a man or a woman, Sick or healthy, strong or weak Or that I hate or love or have little power, are but hallucinations. Stand up then! Know that every thought and word That weakens you in this world is the only evil that exists. Stand as a rock; you are the Infinite Spirit. Say, "I am Existence Absolute, Bliss Absolute," and like a lion breaking its cage, break your chains and be free forever. What frightens you, what holds you down: Only ignorance of your true nature, of your blessedness; nothing else can bind you. You are the Pure one, the Ever-Blessed. Therefore, if you dare, stand on that-- mold your whole life on that. You are the one with the Eternal Soul. Know then that thou art He, and model your whole life accordingly; for those who know this and model their lives accordingly, will no more suffer in darkness.

Buddhist Psychology You can use enlightening Buddhist practices to transform your life. Unfortunately, many people do not know it, but the Buddhist Dharma, or teaching, is actually a scientific system of psychology, developed in India and further refined in Tibet. It is a psychology that works. I call it a „joyous science of the heart“ because it is based on the idea that while unenlightened life is full of suffering, you are completely capable of escaping from that suffering. You can get well. In fact, you already are well; you just need to awaken to that fact. And how do you do this? By analyzing your thought patterns. When you do, you realize that you are full of „misknowledge“ - misunderstandings of yourself and the world that lead to anger, discontent, and fear. The target of Buddhist practice and the constant theme of this book is the primal misconception that you are the center of the universe, that your „self“ is a fixed, constant, and bounded entity. When you meditate on enlightened insights into the true nature of reality and the boundlessness of the self, you develop new habits of thinking. You free yourself from the constraints of your habitual mind. In other words, you teach yourself to think differently. This in turn leads you to act differently. And voila! You are on the path to happiness, fulfillment, and even enlightenment. The battle for happiness is fought and won or lost primarily within the mind. The mind is the absolute key, both to enlightenment and to life. When your mind is peaceful, aware, and under your command, you will be securely happy. When your mind is unaware of its true nature, constantly in turmoil, and in command of you, you will suffer endlessly. This is the whole secret of the Dharma. If you recognize delusion, greed, anger, envy, and pride as the main enemies of your well-being and learn to focus your mind on overcomming them, you can install wisdom, generosity, tolerance, love, and altruism in their place. This is where enlightened psychology can be most useful. Psychology and philosophy are really one entity in Buddhism. They are called the inner science, the science of the human interior. In the flow of Indian history, it is fair to say that the Buddha was a great explorer of the human interior rather than some sort of religious prophet. He came into the world at a time when people were just beginning to experiment with self-exploration, but mostly in an escapist way, using their focus on the inner world to run away from the sufferings of life by entering a supposed realm of absolute quiet far removed from everday existence. The Buddha started out exploring that way too, but then realized the futility of escapism and discovered instead a way of being happier here and now. (pp. 32-33)

All of the blissful and beautiful aspects of the Absolute are present in each and every person and living thing, but they remain dormant because they are hidden behind the mask of maya. In other words, we are all blinded to this inner bliss and beauty by our limited sense of who we are, and by the habit of directing so much of our attention out into the world. Everyone can have momentary glimpses of inner bliss when they experience something that is extremely pleasing to the senses and the mind. But usually these situations are fleeting and simply leave a person unfulfilled and longing for more. They then pursue the outer object in an attempt to rediscover the blissful state, not realizing that the source of bliss is within and need not be attached to an outer stimulus at all. This inner beauty can be discovered and contacted at will through simply turning our attention within, and through the various practices outlined in this yoga. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 123.

Indeed, even suicide doesn’t prove an absolute commitment to a single story. On 13 November 2015, the Islamic State orchestrated several suicide attacks in Paris that killed 130 people. The extremist group explained that it did so in revenge for the bombing of Islamic State activists in Syria and Iraq by the French air force, and in the hope that France would be deterred from carrying out such bombardments in the future.18 In the same breath, the Islamic State also declared that all the Muslims killed by the French air force were martyrs, who now enjoy eternal bliss in heaven. Something here doesn’t make sense. If indeed the martyrs killed by the French air force are now in heaven, why should anyone seek revenge for it? Revenge for what, exactly? For sending people to heaven? If you just heard that your beloved brother won a million dollars in the lottery, would you start blowing up lottery stalls in revenge? So why go rampaging in Paris just because the French air force gave a few of your brothers a one-way ticket to paradise? It would be even worse if you indeed managed to deter the French from carrying out further bombings in Syria. For in that case, fewer Muslims would get to heaven.

In my experience, those who make the most theatrical display of demanding 'proof' of God are also those least willing to undertake the specific kinds of mental and spiritual discipline that all the great religious traditions say are required to find God. If one is left unsatisfied by the logical arguments for belief in God, and instead insists upon some 'experimental' or 'empirical' demonstration, then one ought to be willing to attempt the sort of investigations necessary to achieve any sort of real certainty regarding a reality that is nothing less than the infinite coincidence of absolute being, consciousness, and bliss. In short, one must pray: not fitfully, not simply in the manner of a suppliant seeking aid or of a penitent seeking absolution but also according to the disciplines of infused contemplation, with real constancy of will and a patient openness to grace, suffering states of both dereliction and ecstasy with the equanimity of faith, hoping but not presuming, so as to find whether the spiritual journey, when followed in earnest, can disclose its own truthfulness and conduct one into communion with a dimension of reality beyond the ontological indigence of the physical. No one is obliged to make such an effort; but, unless one does, any demands one might make for evidence of the reality of God can safely be dismissed as disingenuous, and any arguments against belief in God that one might have the temerity to make to others can safely be ignored as vacuous.

maternal love, the most successful object of the religious imagination of romantic art. For the most part real and human, it is yet entirely spiritual, without the interest and exigency of desire, not sensuous and yet present: absolutely satisfied and blissful spiritual depth. It is a love without craving, but it is not friendship; for be friendship never so rich in emotion, it yet demands a content, something essential, as a mutual end and aim. Whereas, without any reciprocity of aim and interests, maternal love has an immediate support in the natural bond of connection. But in this instance the mother’s love is not at all restricted to the natural side. In the child which she conceived and then bore in travail, Mary has the complete knowledge and feeling of herself; and the same child, blood of her blood, stands all the same high above her, and nevertheless this higher being belongs to her and is the object in which she forgets and maintains herself. The natural depth of feeling in the mother’s love is altogether spiritualized; it has the Divine as its proper content, but this spirituality remains lowly and unaware, marvellously penetrated by natural oneness and human feeling. It is the blissful maternal love, the love of the one mother alone who was the first recipient of this joy. Of course this love too is not without grief, but the grief is only the sorrow of loss, lamentation for her suffering, dying, and dead son, and does not, as we shall see at a later stage,[9] result from injustice and torment from without, or from the infinite battle against sins, or from the agony and pain brought about by the self. Such deep feeling is here spiritual beauty, the Ideal, human identification of man with God, with the spirit and with truth: a pure forgetfulness and complete self-surrender which still in this forgetfulness is from the beginning one with that into which it is merged and now with blissful satisfaction has a sense of this oneness. In such a beautiful way maternal love, the picture as it were of the Spirit, enters romantic art in place of the Spirit itself because only in the form of feeling is the Spirit made prehensible by art, and the feeling of the unity between the individual and God is present in the most original, real, and living way only in the Madonna’s maternal love. This love must enter art necessarily if, in the portrayal of this sphere, the Ideal, the affirmative satisfied reconciliation is not to be lacking. There was therefore a time when the maternal love of the blessed Virgin belonged in general to the highest and holiest [part of religion] and was worshipped and represented as this supreme fact. But when the Spirit brings itself into consciousness of itself in its own element, separated from the whole natural grounding which feeling supplies, then too it is only the spiritual mediation, free from such a grounding, that can be regarded as the free route to the truth; and so, after all, in Protestantism, in contrast to mariolatry in art and in faith, the Holy Spirit and the inner mediation of the Spirit has become the higher truth.

Philosophy has to be an energy, with the aim and effect of improving man. Socrates has to enter Adam and produce Marcus Aurelius.1 In other words, make the man of wisdom emerge from the man of bliss. Change Eden into a lyceum.2 Science should be a tonic. Pleasure—what a sad goal, what a puny ambition! The brute feels pleasure. To think—that’s the real triumph of the soul. To hold out thought to quench people’s thirst, to hand everyone the notion of God as an elixir, to cause conscience and science to fraternize inside them, make them more just through such a mysterious confrontation—that is the purpose of real philosophy. Morality is the blossoming of sundry truths. To contemplate leads to action. The absolute has to be put into practice. What is ideal has to be breathable, drinkable, edible to the human mind. It is the ideal that has the right to say: “Take of this, this is my body, this is my blood.” Wisdom is Holy Communion. It is on this condition that it ceases to be a sterile love of science and becomes the one, almighty method of human rallying, and is promoted from philosophy to religion. Philosophy should not be a simple ivory tower built over mystery so that it can gaze at it at its leisure, with no other consequence than being at curiosity’s beck and call. For us, postponing the development of our thinking for some other occasion, we will just say here that we do not understand either man as a starting point, nor progress as an end, without these two forces that are the two engines: faith and love. Progress is the end; the ideal is the model. What is the ideal? God.

Nothing within the cosmos contains the ground of its own being. To use an old terminology, every finite thing is the union of an essence (its “what it is”) with a unique existence (its “that it is”), each of which is utterly impotent to explain the other, or to explain itself for that matter, and neither of which can ever be wholly or permanently possessed by anything. One knows of oneself, for instance, that every instant of one’s existence is only a partial realization of what one is, achieved by surrendering the past to the future in the vanishing and infinitesimal interval of the present. Both one’s essence and one’s existence come from elsewhere—from the past and the future, from the surrounding universe and whatever it may depend upon, in a chain of causal dependencies reaching backward and forward and upward and downward—and one receives them both not as possessions secured within some absolute state of being but as evanescent gifts only briefly grasped within the ontological indigence of becoming. Everything that one is is a dynamic and perilously contingent synthesis of identity and change, wavering between existence and nonexistence. To employ another very old formula, one’s “potential” is always being reduced or collapsed into the finitely “actual” (always foreclosing forever all other possibilities for one’s existence), and only in this way can one be liberated into the living uncertainty of the future. Thus one lives and moves and has one’s being only at the sufferance of an endless number of enabling conditions, and becomes what one will be only by taking leave of what one has been. Simply said, one is contingent through and through, partaking of being rather than generating it out of some source within oneself; and the same is true of the whole intricate web of interdependencies that constitutes nature.

One can even alter, confuse, or interfere with particular conscious states by intruding upon the activities of the brain, chemically, surgically, traumatically, or otherwise; but one can never enter into, let alone measure, the persistent and irreducibly private perspective of the subject in whom these states inhere. This should be obvious, even to the most committed believer in empirical method, but its implications often prove strangely difficult to grasp (perhaps they are altogether too obvious): there is an absolute qualitative abyss between the objective facts of neurophysiology and the subjective experience of being a conscious self, and so a method capable of providing a model of only the former can never produce an adequate causal narrative of the latter. While one may choose to believe that the brain’s objectively observable electrochemical processes and the mind’s subjective, impenetrably private experiences are simply two sides of a single, wholly physical phenomenon, there is still no empirical way in which the two sides can be collapsed into a single observable datum, or even connected to one another in a clear causal sequence. The purely physical nature of those experiences remains, therefore, only a conjecture, and one that lacks even the support of a plausible analogy to some other physical process, as there is no other “mechanism” in nature remotely similar to consciousness. The difference in kind between the material structure of the brain and the subjective structure of consciousness remains fixed and inviolable, and so the precise relation between them cannot be defined, or even isolated as an object of scientific scrutiny. And this is an epistemological limit that it seems reasonable to think may never be erased, no matter how sophisticated our knowledge of the complex activities of the brain may become;

This has been a wonderful day!' said he, as the Rat shoved off and took to the sculls again. 'Do you know, I've never been in a boat before in all my life.' 'What?' cried the Rat, open-mouthed: 'Never been in a—you never—well I—what have you been doing, then?' 'Is it so nice as all that?' asked the Mole shyly, though he was quite prepared to believe it as he leant back in his seat and surveyed the cushions, the oars, the rowlocks, and all the fascinating fittings, and felt the boat sway lightly under him. 'Nice? It's the ONLY thing,' said the Water Rat solemnly, as he leant forward for his stroke. 'Believe me, my young friend, there is NOTHING—absolute nothing—half so much worth doing as simply messing about in boats. Simply messing,' he went on dreamily: 'messing—about—in—boats; messing——' 'Look ahead, Rat!' cried the Mole suddenly. It was too late. The boat struck the bank full tilt. The dreamer, the joyous oarsman, lay on his back at the bottom of the boat, his heels in the air. '—about in boats—or WITH boats,' the Rat went on composedly, picking himself up with a pleasant laugh. 'In or out of 'em, it doesn't matter. Nothing seems really to matter, that's the charm of it. Whether you get away, or whether you don't; whether you arrive at your destination or whether you reach somewhere else, or whether you never get anywhere at all, you're always busy, and you never do anything in particular; and when you've done it there's always something else to do, and you can do it if you like, but you'd much better not. Look here! If you've really nothing else on hand this morning, supposing we drop down the river together, and have a long day of it?' The Mole waggled his toes from sheer happiness, spread his chest with a sigh of full contentment, and leaned back blissfully into the soft cushions. 'WHAT a day I'm having!' he said. 'Let us start at once!

Worship as such especially provides the subject-matter of prayer. This is indeed a situation of humility, of the sacrifice of Pelf and the quest for peace in another, but still it is not so much begging (Bitten) as praying (Beten). Of course begging and praying are closely related because a prayer may also be a begging. Yet begging proper wants something for itself; it is addressed to someone who possesses something essential to me, in the hope that my begging will incline his heart to me, weaken his heart, and stimulate his love for me and so arouse in him a sense of identity with me. But what I feel in begging him is the desire for something that he is to lose when I get it; he is to love me so that my own selfishness can be satisfied and my interest and welfare furthered. But I give nothing in return except perhaps an implicit avowal that he can ask the same things of me. This is not the kind of thing that prayer is. Prayer is an elevation of the heart to God who is absolute love and asks nothing for himself. Worship itself is the prayer answered; the petition itself is bliss. For although prayer may also contain a petition for some particular thing, this particular request is not what should really be expressed; on the contrary, the essential thing is the assurance of simply being heard, not of being heard in respect of this particular request, but absolute confidence that God will give me what is best for me. Even in this respect, prayer is itself satisfaction, enjoyment, the express feeling and consciousness of eternal love which is not only a ray of transfiguration shining through the worshipper’s figure and situation, but is in itself the situation and what exists and is to be portrayed. This is the prayerful situation of e.g. Pope Sixtus in the Raphael picture that is called after him,[18] and of St. Barbara in the same picture; the same is true of the innumerable prayerful situations of Apostles and saints (e.g. St. Francis) at the foot of the Cross, where what is now chosen as the subject is, not Christ’s grief or the timorousness, doubt, and despair of the Disciples, but the love and adoration of God, the prayer that loses itself in him. Especially in the earlier ages of painting there are faces of this kind, usually of old men who have gone through much in life and suffering. The faces have been treated as if they were portraits, yet they are those of worshipful souls. The result is that this worship is not their occupation at this moment only, but on the contrary they become priests, as it were, or saints whose whole life, thought, desire, and will is worship, and their expression, despite all portraiture, has in it nothing but this assurance and this peace of love.

In love, in other words, those phases are present, in its content, which we cited as the fundamental essence of the absolute Spirit: the reconciled return out of another into self. By being the other in which the spirit remains communing with itself, this other can only be spiritual over again, a spiritual personality. The true essence of love consists in giving up the consciousness of oneself, forgetting oneself in another self, yet in this surrender and oblivion having and possessing oneself alone. This reconciliation of the spirit with itself and the completion of itself to a totality is the Absolute, yet not, as may be supposed, in the sense that the Absolute as a purely singular and therefore finite subject coincides with itself in another finite subject; on the contrary, the content of the subjectivity which reconciles itself with itself in another is here the Absolute itself: the Spirit which only in another spirit is the knowing and willing of itself as the Absolute and has the satisfaction of this knowledge. In love, on the contrary, the spirit’s opposite is not nature but itself a spiritual consciousness, another person, and the spirit is therefore realized for itself in what it itself owns, in its very own element. So in this affirmative satisfaction and blissful reality at rest in itself, love is the ideal but purely spiritual beauty which on account of its inwardness can also be expressed only in and as the deep feeling of the heart. For the spirit which is present to itself and immediately sure of itself in [another] spirit, and therefore has the spiritual itself as the material and ground of its existence, is in itself, is depth of feeling, and, more precisely, is the spiritual depth of love. (α) God is love and therefore his deepest essence too is to be apprehended and represented in this form adequate to art in Christ. But Christ is divine love; as its object, what is manifest is on the one hand God himself in his invisible essence, and, on the other, mankind which is to be redeemed; and thus what then comes into appearance in Christ is less the absorption of one person in another limited person than the Idea of love in its universality, the Absolute, the spirit of truth in the element and form of feeling. With this universality of love’s object, love’s expression is also universalized, with the result that the subjective concentration of heart and soul does not become the chief thing in that expression – just as, even in the case of the Greeks, what is emphasized, although in a totally different context, in Venus Urania[8] and the old Titanic deity, Eros, is the universal Idea and not the subjective element, i.e. individual shape and feeling. Only when Christ is conceived in the portrayals of romantic art as more than an individual subject, immersed in himself, does the expression of love become conspicuous in the form of subjective deep feeling, always elevated and borne, however, by the universality of its content.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders―and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands―parents, teachers, laws, class biases, public opinion―shouts in people's ears. The curiously limitation of human development―the way it hesitates, takes so long, often regresses, and turns around on itself―is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that:―the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

You have been vitally and concretely grafted into the tangible bliss of the Godhead. Miracles. Healing. A flourishing, prosperous life. The daily enjoyment of His intoxicating presence. This is ours. Absolute freedom from sin as you recognize your true God-given righteousness. Not holy in theory alone … your entire old corrupted self was co-crucified with Him, as you shared a death with Him. I have been co-crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by the faithfulness of the Son of God, who loved me and gave Himself for me (Gal. 2:20). As a new creation, you have been liberated from the struggle of self-improvement. Absolutely flawless, our old fearful, sinful, blemished selves have been eradicated once and for all. Perfected once and for all by His sacrifice, we can drink daily from the fountain of our union with Him, no longer expecting defeat. As our mind changes regarding the truth of our identity, our outward lives bear corresponding fruit. No longer believing the false humility pop mantra of our times that we are “still sinners” bound to decay, poverty, disease or addiction. We are sons and daughters – our true identity shines from the inside out chock-full of inheritance. Right here. Right now.

You are only willing to surrender open if he is fully present you, committed to claiming your heart with his absolute integrity of being. And he is only willing to commit his presence with you if you are willing to surrender open and offer your heart's light and devotion as love's yearning.

In general, answers poured forth with relish and abandon, candor and hilarity, and a definite, conspiratorial tone. Most spouse-loving, successfully married wives freely admit that their husbands, at least some of the time, make them absolutely, nail-bitingly, hair-pullingly nuts. They describe wedded bliss as paradoxical between affection and affliction, desire and disgust, friendship and frenzy. This balance is nothing new. As brides, most of us enter our marriages starry eyed and hopeful, our vision obscured by romantic notions. Sometime after the honeymoon, however, reality begins to set in. To our shock and dismay, we find holes in our beloved’s socks and rust on his armor. We discover, in short, that Prince Charming has flaws.

There was something about the scent of apple, she thought, that was truly unique to just that fruit-- it really did touch on so many childhood memories. Probably because it was among the first baby foods so many ate. "This is going to be so very popular," she said thoughtfully. "I might tone down some of the earth notes, maybe bring up some of the brightness." Dylan observed as she made some exacting adjustments to the dials while simultaneously watching their correlating meters. Grace took a few quick sniffs, smiled, and then held the nose cup to his face again. He put his hand on hers and drew the cup even closer. "I think this balance would make a lovely cider or a blend to an organic cinnamon and apple oatmeal," she said. "Yes," said Dylan, nodding. "Hot from the pan on a cold autumn morning. I can absolutely smell that." "Let's bring up a spice note, warm up the composition a bit." Watching his face, her left hand still with his, her right hand reaching out to the dials, Grace adjusted the machine, and she could see from his face when she was hitting just the right notes. Dylan started laughing. "What?" she asked happily. "I smell my mother's apple pie." He pressed his warm hand to hers on the cup as he inhaled. "That's amazing!" Then he grabbed her hand and moved the cup toward her. "Here, you have to try this." Their hands still together, she inhaled. "Oh, this 'is' amazing. Yum." Grace reached for a dial and adjusted it. "I think I can bring up a butter note in here." A blissful expression came over her face as she sniffed the computer's new modulation. "Try this," she said, moving the cup toward Dylan. Eagerly, he leaned in to her, his head nearly against hers, their hair touching as she held the nose cup out for him. He took in a whiff. "How about just a little more butter?" She adjusted a dial and leaned even closer, so that they were both taking in the scent from the one nose cup. Grace turned to him and they locked eyes, their faces together, their hands together on the nose cup before them, which eased forth the intoxicating aroma of hot apple pie.

But to Legend, witnessing the suffering of his enemies brought him absolute pleasure, almost similar to the exhilarating bliss that he got from an orgasm. He

So do I ever get to meet them?” she asks. He blinks, almost pulls the phone away from his ear to stare at it. “Who?” “The ones who’ll set the world on fire if they have to burn. They sound like my kind of people.” It startles a laugh out of him. “Oh, they are, they—no. No, absolutely not, you are never allowed to meet them,” he says sternly, brain catching up to the implications of that statement. Christ, Priya would get along with Inara and Bliss without question. Like a fucking house on fire. No. Her

These findings are especially damaging to Freud, because if Westermarck is right then Oedipal theory is wrong. Freud's thinking was premised on a supposed sexual attraction between members of the same family that needs to be suppressed and sublimated. His theory would predict that unrelated boys and girls who have grown up together will marry in absolute bliss, as there is no taboo standing in the way of their primal sexual desires. In reality, however, the signs are that such marriages often end in misery. Co-reared boys and girls resist being wed, arguing that they are too much like brother and sister. The father of the bride sometimes needs to stand with a stick by the door during the wedding night to prevent the two from escaping the situation. In these marriages, sexual indifference seems to be the rule, and adultery a common outlet. As Wolf exclaimed at the conference, Westermarck may have been less flamboyant, less self-assured, and less famous than any of his mighty opponents; the fundamental difference was that he was the only one who was right!

Our past has a funny way of becoming part of who we are in the future, and I think that’s the way it’s meant to be. Without the scars, without the pain, we wouldn’t be able to appreciate the times when everything is magical — the days when life is absolute bliss. And trust me when I say that every day I’ve spent with you has been just that — magic.

Forget it. Don't write for the 'mainstream'. Don't write for money. Don't write for prestige. Just 'follow your bliss' by writing what you absolutely love to write to inspire and enlighten other people. Write what seems interesting, important and true, and give it away for free.

We fall into a familiar rhythm of filthy kisses and eager hands. Soon we're shedding our clothing onto the floor. "Mmm, shower," Max mutters against my lips. "I need a shower. I'm so dirty right now." I lean away, playfully pulling out of his hold, and walk down the hallway to stand by the bathroom door. "You know, if I'm gonna move in, first I think I'd like a tour of the bathroom, specifically the shower. I need to know what kind of water pressure this place has before I commit to anything." A mischievous gleam flashes in his eyes. "You've been in that shower once or twice before. And you seemed to enjoy your time in there, if I remember correctly." "True, but I think I need to test it out one more time. Just to be sure I know what I'm getting." That half smile I love so much appears. As I stand there, I soak in the bliss of this moment. Max and I are together. After eighteen months of harboring secret crushes on each other, a million friendly conversations---and a few super-awkward ones---and all the conflict and work upheaval and family struggles, we're here. Together. Back in each other's arms and crazy in love. The motion of his muscled, beautifully tattooed arm yanking off his shirt pulls me back to the very hot moment unfolding. He walks over to me and hoists me over his shoulder. I squeal before falling into a fit of giggles. "Allow me to give you an up-close-and-personal grand tour of the shower," he says. "And the bedroom after that?" "Absolutely." And for the next few hours, Max Boyson gives me one hell of a grand tour.

The sexual dimension of love is itself impregnated with spiritual significance. Sexual union is an earthly reflection of a paradisal prototype. The male experiences the Infinite and the female the Absolute in this earthly union, which returns, albeit for a moment, the human being to his or her androgynic wholeness. The bliss of sexual union is also a foretaste of the bliss of the union of the soul with the Spirit. From the Sufi point of view, the urge for sexual union, which is the most powerful sensuous urge within most human beings, is in reality the search of the soul for union with God, especially when human union is combined with love.

Peace is absolutely everything to me.

We are not condemned to absolute subjectivity, but our direct experience of reality has to possess an altogether primary authority for us, which may need to be qualified by further experience but which can never be wholly superseded.

In a unified, interconnected universe of innate consequence, all is exactly how it’s supposed to be without possible accident, mistake, or error. To resist otherwise is to fight the entire universe being what it is. The limited ego resists love and focuses on all the proof for how unloved it is, whereas spirit focuses on all the proof for how loved it is. Both perspectives will technically feel “right” and justified, but the experience and consequences of each will be drastically different. All humanity could be in utter bliss of existence in an instant if we all accepted this effortless choice. For it is absolute bliss to live knowing all is perfectly aligned by Divine Love and not a single hair is out of place. All we must do is surrender resistance and accept it. Everyone has access to Divine Unconditional Love; nothing is being withheld.

You think not being responsible makes you free? Not feeling responsible for your actions, for your thoughts, for your being, do you think you are freed from all the consequences? No, absolutely not. It makes you a slave; it makes you something subhuman. It takes all glory away from you. You cannot stand straight; you become a hunchback. Your intelligence cannot grow because you have not accepted the challenge. You are waiting for fate, for destiny, for God. You are thinking, “When the time comes—the right time, God willing—I will be blissful too.

The perfect composure and serenity of the monk as he or she burns is is illustrative of an absolute, holy awareness of the equivalence of all phenomena — screaming pain, blissful pleasure, boredom, disgust, violence, memory, thought, desire, ambition, even compassion itself, are all the laces and threads that form the Somnia that cloaks the true hidden body of Nothing, and Nothing is the white hot Love that dissolves us all in a perpetual act of creation and destruction — the infinite orgasm of Zero.

You will never again feel like a victim, in the past or future, cowering from the idea of unwanted things pouncing into your life experience. You will finally understand the absolute creative control that you have of your own life experience. And then, you will be able to turn your attention to your own creative power, and you will experience the absolute bliss of watching all manner of things converging to assist you in the creation of your own specific desires. Everyone has this potential . . . and some are realizing it.

Philosophy insists that there is a joy which is absolute, which never changes. That joy cannot be the joys and pleasures we have in this life, and yet Vedanta shows that everything that is joyful in this life is but a particle of that real joy, because that is the only joy there is. Every moment really we are enjoying the absolute bliss, though covered up, misunderstood, and caricatured. Wherever there is any blessing, blissfulness, or joy, even the joy of the thief in stealing, it is that absolute bliss coming out, only it has become obscured, muddled up, as it were, with all sorts of extraneous conditions, and misunderstood. But to understand that, we have to go through the negation, and then the positive side will begin. We have to give up ignorance and all that is false, and then truth will begin to reveal itself to us. When we have grasped the truth, things which we gave up at first will take new shape and form, will appear to us in a new light, and become deified. They will have become sublimated, and then we shall understand them in their true light.

Grandpa was blissfully ignorant. It was the best thing about him and the absolute worst depending on the situation.

You have exceeded my every expectation, love. You are so much more than the meek little librarian I watched from the windows at the university.” “The fact that you think that’s a normal statement proves I’ve fallen for an absolute lunatic. I’ll add stalking to your lengthy list of offenses.” “You’ve fallen for me, have you?” Cade asked, a mischievous glint in his eyes as he glossed over the rest of her insults and focused on that one, weighty word. “Yes, fallen, as in I’ve leapt from the edge of reason and plummeted into the chasm of whatever blissful insanity this is.” “What lovely evasion, my dear,” Cade teased playfully as he bent to steal another kiss from her lips. “To think, all of this happened because you wouldn’t hand over a fucking book. As much as it generally vexes me, perhaps I should be thanking you for your stubbornness. I couldn’t bend you to my will if I tried. And, as we both are intimately aware, I have tried. Endlessly.

Why not accept this illusion in all its glory and as it is: real that cannot be more real regardless of all the “tricks” we think it pulled on us? Without all the devices and “instruments” the Universal Mind or the Being “pulled off” to “create reality,” we would not be able to experience all the beauty, glory, and miracles of existence. This illusion is the noblest thing reality can do for us. We must accept that we are real regardless of our awareness of what constitutes reality. Our knowledge does not make us less real. Our awareness shall not create more distance between us and the world. Quiet to the contrary, our awareness shall be a bridge for a fuller life and connection to the Ultimate source from which everything originates. This Source is not only the source of Everything but also the Source of peace and bliss. Even on an individual level, this realization leads to a better connection with oneself in light of the ultimate Oneness of Everything. Oneness is bliss in peace and peace in bliss.

That’s the problem with vaccines. When they work, absolutely nothing happens. Nothing. Parents go on with their lives, not once thinking that their child was saved from meningitis caused by Hib or from liver cancer caused by hepatitis B or from fatal pneumonia caused by pneumococcus or from paralysis caused by polio. We live in a state of blissful denial.