Eros God Quotes

Nico, you can do this," Jason said. "It might be embarrassing, but it's for the scepter." Nico didn't look convinced. In fact he looked like he was going to be sick. But he squared his shoulders and nodded. "You're right. I- I'm not afraid of a love god." Favonius beamed. "Excellent! Would you like a snack before you go?

The story of Psyche finally made sense to him- why a mortal girl would be so afraid. Why would she risk breaking the rules to look the god of love in the face, because she feared he might be a monster. Psyche had been right. Cupid was a monster. Love was the most savage monster of all.

Poor Nico di Angelo. The god's voice was tinged with disappointment. Do you know what you want, much less what I want? My beloved Psyche risked everything in the name of Love. It was the only way for her to atone for her lack of faith. And you- what have you risked in my name? "I've been to Tartarus and back," Nico snarled. "You don't scare me." I scare you very, very much. Face me. Be honest.

The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that.

SEPTEMBER 1, 1939 I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night. Accurate scholarship can Unearth the whole offence From Luther until now That has driven a culture mad, Find what occurred at Linz, What huge imago made A psychopathic god: I and the public know What all schoolchildren learn, Those to whom evil is done Do evil in return. Exiled Thucydides knew All that a speech can say About Democracy, And what dictators do, The elderly rubbish they talk To an apathetic grave; Analysed all in his book, The enlightenment driven away, The habit-forming pain, Mismanagement and grief: We must suffer them all again. Into this neutral air Where blind skyscrapers use Their full height to proclaim The strength of Collective Man, Each language pours its vain Competitive excuse: But who can live for long In an euphoric dream; Out of the mirror they stare, Imperialism's face And the international wrong. Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good. The windiest militant trash Important Persons shout Is not so crude as our wish: What mad Nijinsky wrote About Diaghilev Is true of the normal heart; For the error bred in the bone Of each woman and each man Craves what it cannot have, Not universal love But to be loved alone. From the conservative dark Into the ethical life The dense commuters come, Repeating their morning vow; 'I will be true to the wife, I'll concentrate more on my work,' And helpless governors wake To resume their compulsory game: Who can release them now, Who can reach the dead, Who can speak for the dumb? All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die. Defenseless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.

Gods, I wish the world was full of passive women.He thought for a moment longer, then scowled. On second thoughts, what a nightmare that'd be. It's the job of a man to fan the spark into flames, not quench it...

With good reason, love's messengers, Eros and Kama, are armed with bows and long-distance arrows. No being, god or mortal, can choose love. Love comes despite ourselves; and then, if we have not already done so, we have the task of becoming our selves so we may welcome love.

Relaxing me from head to feet Love masters me, the bitter sweet O'er thy limbs breathing; Yea, Eros now, the god born blind Sweeps my soul like the mountain wind Through the oaks seething.

Love is a great spirit. Everything spiritual is in between god and mortal.

You can't deny Eros. Eros wills trike, like lightning. Our human defenses are frail, ludicrous. Like plasterboard houses in a hurricane. Your triumph is in perfect submission. And the god of Eros will flow through you, as Lawrence says, in the 'perfect obliteration of blood consciousness.

God's love, and hence the love with which we come to love God, is eros and agape at once: a desire for the other that delights in the distance of otherness.

Do you know the German word, sehnsucht," he asked. "Yes," I answered. "The idea of an inconsolable longing for what we don't understand. You believe that longing is for God. Or heaven. And that we can confuse it with longing for someone or something else.

Then the edge asserts itself. You are not a god. You are not that enlarged self. Indeed, you are not even a whole self, as you now see. Your new knowledge of possibilities is also a knowledge of what is lacking in the actual.

Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.” p.71 “Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.” p.78 “The little pockets of early Christians survived because they cared exclusively for the love of “the brethren” and stopped their ears to the opinion of the Pagan society all around them.” p.70 “Friendship is even, if you like, angelic. But man needs to be triply protected by humility if he is to eat the bread of angels without risk.” p.87

I covet him. His hot body over mine, sweaty and smelling like grass after the rain. I want to live that moment of Eros again and again and again. Never having enough of him, the masculine image of me, a piece of art, unique masterpiece of God, that is calmly sleeping beside me.

I was pondering the Greek ideals of love. Agape, of course, the highest love, the love that Gods feel. Then eros, romantic love; and philia, the love of friends; and storge, the love of family.

When an individual appreciates that he alone is responsible for the content and coherence of his person, an influx like eros becomes a concrete personal threat. So in the lyric poets, love is something that assaults or invades the body of the lover to wrest control of it from him, a personal struggle of will and physique between the god and his victim. The poets describe this struggle from within a consciousness – perhaps new in the world – of the body as a unity of limbs, senses and self, amazed at its own vulnerability.

Yes, eros and agape are different, but the stifling of the former leads to a distortion of the latter.

When two individuals love each other, they become free from the Leviathan, they create space it cannot control. Eros shall always triumph, as the true message of the gods, over all titanic creations.

I'd felt certain of his eros in the months before this unsterile kiss, but perhaps some small and niggling part of me had believed it pity or forbearance, that his medieval virtues compelled him to love me in my dying. But non! It was this wink of time when I whorled toward understanding, into and resting in the arms of love we shared--an uncommon and vulnerable combination of the four loves we'd traveled with and toward: agape, storge, philia, and now, unquestionably, eros. Our journey--riddled with both pain and joy--culminated in a kiss I would never have anticipated as the revelation it became, as the comfort and mastery of love.

if someone got to see the Beautiful itself, absolute, pure, unmixed, not polluted by human flesh or colors or any other great nonsense of mortality, but if he could see the divine Beauty itself in its one form? Do you think it would be a poor life for a human being to look there and to behold it by that which he ought, and to be with it? Or haven't you remembered that in that life alone, when he looks at Beauty in the only way what Beauty can be seen - only then will it become possible for him to give birth no to images of virtue but to true virtue. The love of the gods belongs to anyone who has given birth to true virtue and nourished it, and if any human being could become immortal, it would be he.

The Orphic symbols center on the singing god who lives to defeat death and who liberates nature, so that the constrained and constraining matter releases the beautiful and playful forms of animate and inanimate things. No longer striving and no longer desiring ‘for something still to be attained,’ they are free from fear and fetter – and thus free per se. The contemplation of Narcissus repels all other activity in the erotic surrender to beauty, inseparably uniting his own existence with nature.

Eros mumbled something. "I'm sorry?" said Aphrodite. "Whatwouldjesusdo." "What would Jesus do?" said Aphrodite. "Let me tell you something. Jesus was a very good boy. He would do exactly what his mother told him to." "But-" "Jesus was supposed to be a god, right?" said Aphrodite. "Ergo, he did revenge. All gods do revenge." "Not exactly. He said you should turn the other-" "What else does your Jesus say?" Aphrodite interrupted. "I thought you didn't care." "Let me see," said Aphrodite. "I remember. 'Honour thy father and mother'." "One, that wasn't Jesus. And two, it's hard to honour your father when there are so many candidates for who he might be." "That's not very nice," said Aphrodite. "You know who your father is. It's your cousin Ares." [...] "I wish the Virgin Mary was my mother," grumbled Eros eventually.

The family's function is to repress Eros; to induce a false consciousness of security; to deny death by avoiding life; to cut off transcendence; to believe in God, not to experience the Void; to create, in short, one-dimensional man; to promote respect, conformity, obedience. . .

I must have pissed off some god. Zeus? Eros? Must be Poseidon. Shouldn't have peed in the Baltic Sea during my misspent youth.

We do like to have such good opinions of our own motives when we're about to do something harmful, to someone else. But as Mr. Erskine also pointed out, Eros with his bow and arrows is not the only blind god. Justitia is the other one. Clumsy blind gods with edged weapons: Justicia totes a sword, which, coupled with her blindfold, is a pretty good recipe for cutting yourself.

I did believe, at first, that I wanted only justice. I thought my heart was pure. We do like to have such good opinions of our motives when we're about to do something harmful, to someone else. But as Mr. Erskine also pointed out, Eros with his bow and arrows is not the only blind god. Justitia is the other one. Clumsy blind gods with edged weapons: Justitia totes a sword, which, coupled with her blindfold, is a pretty good recipe for cutting yourself.

Women, porn assets, whether they know it or not, are objects They are whores. These whores deserve to be dominated and abused. And once men have had their way with them, these whores are to be discarded. Porn glorifies the cruelty and domination of sexual exploitation in the same way popular culture, as Jensen points out, glorifies the domination and cruelty of war. It is the same disease. It is the belief that “because I have the ability to use force and control to make others do as I please, I have the right to use this force and control.” It is the disease of corporate and imperial power. It extinguishes the sacred and the human to worship power, control, force, and pain. It replaces empathy, eros, and compassion with the illusion that we are gods. Porn is the glittering façade, like the casinos and resorts of Las Vegas, like the rest of the fantasy that is America, of a culture seduced by death.

We came upon a massacre at the Shrine of Prometheus. The humans were ripped to shreds. There was no one ieft alive to say what happened, said Eros.

Soul Mates and Twin Flames are not profane, they are a spiritual gift for each other to further their oneness with their soul, and the divine.

The sons of gods received a hero's training, divine gifts, and everlasting fame. Their daughters, like Helen, were prizes to be won.

Baby, tonight, I am your god,” he said, squeezing her flesh. “And you’re the woman that’s going to bring Eros to his knees.

The Vision of Eros is, in my opinion, a religious vision. It is an indirect manifestation of the glory of the personal creator through a personal creature.

Then, having accomplished what he wanted to do, Eros decided to stop the futile battle. He recalled Phobos & Deimos from Mars & sent him Anteros & Himeros instead. And immediately, the God of Hate turned into the God of Passion.

Gold-haired Phoebus borne by Koios's daughter after she joined with Kronos's son Zeus god of high clouds and high name. Artemis swore the great oath of the gods to Zeus: 'By your head, I shall always be a virgin untamed, hunting on peaks of solitary mountains. Come, grant me this grace!' So she spoke. Then the father of the blessed gods nodded his consent. Now gods and mortals call her by her thrilling eponym, The Virgin Deer Hunter. Eros, loosener of limbs, never comes near her

The air of a deposed prince. falsehood as restorative-if they wouldnt do that if they wouldnt do all that they do. the body as traitor the body as foe. she's thinking about mythology,about reluctant daphne/ relentless apollo. if she could, as daphne did, cry out to mother earth for protection. and have every suitors find a laurel tree in his arms. people would still look up to her. misjudge her. misunderstand her. worship her evn[damn druids]. or carve someone elses name into her. 'oh sweetie dont take things so seriously: the world is your oister' just as she thot, the world is something slimy in a shell. he's so proud of his knavery. okay, she's been vainglorious about her sins too but shes tired of that. 'if you love someone you accept him as he is, but if you accept him as he is than you dont really love him because if you did youd want whats best for him and that usually means he should be better than he is. a meadowy susuration that she used to pretend to like. but not anymore. shes sick of 'huh?' too, that interjection of ignorance. 'love in action is a harsh and dreadful thing compared to love in dreams.'-Feodor Dostoyevsky. she wants to kiss him. but just in some neutral way. some agape-not-eros way. like disciples kiss. or brave french freedom fighters. 'for i the Lord thy God am a jealous God, visisting the iniquity of the fathers upon the children'-Exodus 20:5 'its just stuff that i thot was interesting. its not, you know, a rorshach. its not like somebody could read this and figure me out.' 'transylvania has beautiful nights. ill just open the window and slip out of this cumbersome crucfix.' 'like the Torah said, dont just hate somebody in your heart; rebuke him.'" -Margaux with an X

Who was I to meddle in people’s love lives? Mine was a mess. My heart wanted the one thing it wasn’t allowed to have — love with someone besides my cupid-appointed soul mate. I was so screwed up, I made the dysfunctional relationships on Jerry Springer look wholesome.

While we might say that we have fallen in love or developed a crush on someone unsuitable, the Greeks tended to externalize the causes of such experiences. We fall in love, they were struck by an arrow shot by the god Eros, for example. A sophisticated language of psychology simply didn’t exist at the time that Euripides was writing, so things which are internalized for us were often launched upon a Greek from without.

And, talking about the God of Love, Eros, who had grown up from the cute angelic Cupid with his ten colourful darts & golden bow, now wanted to be the God of True Love. He locked himself in embrace with his lovely wife, Psyche, all day & night, since, as he put it, Psyche was the Soul, & he, Eros, was the Body. And thus, Body & Soul should always be together. And he had, accordingly, set his golden bow & quiver of colourful darts aside.

of the problem was that Chaos got a little creation-happy. It thought to its misty, gloomy self: Hey, Earth and Sky. That was fun! I wonder what else I can make. Soon it created all sorts of other problems—and by that I mean gods. Water collected out of the mist of Chaos, pooled in the deepest parts of the earth, and formed the first seas, which naturally developed a consciousness—the god Pontus. Then Chaos really went nuts and thought: I know! How about a dome like the sky, but at the bottom of the earth! That would be awesome! So another dome came into being beneath the earth, but it was dark and murky and generally not very nice, since it was always hidden from the light of the sky. This was Tartarus, the Pit of Evil; and as you can guess from the name, when he developed a godly personality, he didn't win any popularity contests. The problem was, both Pontus and Tartarus liked Gaea, which put some pressure on her relationship with Ouranos. A bunch of other primordial gods popped up, but if I tried to name them all we’d be here for weeks. Chaos and Tartarus had a kid together (don’t ask how; I don’t know) called Nyx, who was the embodiment of night. Then Nyx, somehow all by herself, had a daughter named Hemera, who was Day. Those two never got along because they were as different as…well, you know. According to some stories, Chaos also created Eros, the god of procreation... in other words, mommy gods and daddy gods having lots of little baby gods. Other stories claim Eros was the son of Aphrodite. We’ll get to her later. I don’t know which version is true, but I do know Gaea and Ouranos started having kids—with very mixed results. First, they had a batch of twelve—six girls and six boys called the Titans. These kids looked human, but they were much taller and more powerful. You’d figure twelve kids would be enough for anybody, right? I mean, with a family that big, you’ve basically got your own reality TV show. Plus, once the Titans were born, things started to go sour with Ouranos and Gaea’s marriage. Ouranos spent a lot more time hanging out in the sky. He didn't visit. He didn't help with the kids. Gaea got resentful. The two of them started fighting. As the kids grew older, Ouranos would yell at them and basically act like a horrible dad. A few times, Gaea and Ouranos tried to patch things up. Gaea decided maybe if they had another set of kids, it would bring them closer…. I know, right? Bad idea. She gave birth to triplets. The problem: these new kids defined the word UGLY. They were as big and strong as Titans, except hulking and brutish and in desperate need of a body wax. Worst of all, each kid had a single eye in the middle of his forehead. Talk about a face only a mother could love. Well, Gaea loved these guys. She named them the Elder Cyclopes, and eventually they would spawn a whole race of other, lesser Cyclopes. But that was much later. When Ouranos saw the Cyclops triplets, he freaked. “These cannot be my kids! They don’t even look like me!” “They are your children, you deadbeat!” Gaea screamed back. “Don’t you dare leave me to raise them on my own!

I've just been around long enough to see many sides of what our lovely evil boy-god Eros can be like. You see, there is a reason that Eros uses arrows to ensnare our hearts rather than strings or even chains. Because it is usually the person who is beyond our grasp, the last person we should love who pierces our heart.

How had he believed that nameless, faceless orgasms would ever satisfy him? He’d spent his life worshipping at the altar of a silent, absent god who promised everything but delivered something fleeting that always left him wanting. He’d trafficked in lust masquerading as eros. But nothing had been further from reality. Vanity of vanities. All is vanity.

Affection and Eros were too obviously connected with our nerves, too obviously shared with the brutes. You could feel these tugging at your guts and fluttering in your diaphragm. But in Friendship—in that luminous, tranquil, rational world of relationships freely chosen—you got away from all that. This alone, of all the loves, seemed to raise you to the level of gods or angels. But then came Romanticism and "tearful comedy" and the "return to nature" and the exaltation of Sentiment; and in their train all that great wallow of emotion which, though often criticised, has lasted ever since. Finally, the exaltation of instinct, the dark gods in the blood; whose hierophants may be incapable of male friendship. Under this new dispensation all that had once commended this love now began to work against it. It had not tearful smiles and keepsakes and baby-talk enough to please the sentimentalists. There was not blood and guts enough about it to attract the primitivists. It looked thin and etiolated; a sort of vegetarian substitute for the more organic loves.

I realized my mother had charm and verve. If I blew on her name, ROSE, the letters would shuffle around and come out as EROS, the god of love, winged but lame.

He crossed the bridge and followed a little path that ended at a Greek temple dedicated to Eros. The god himself lay face downward in a pile of old newspapers and bottles. From

Fairest of the deathless gods. This idea the Greeks had of him is best summed up not by a poet, but by a philosopher, Plato: "Love—Eros—makes his home in men's hearts, but not in every heart, for where there is hardness he departs. His greatest glory is that he cannot do wrong nor allow it; force never comes near him. For all men serve of him their own free will. And he whom Love touches not walks in darkness.

And, whilst talking about making love,it was only a short while ago that Aphrodite, the Goddess of Love, got to know what love was. And once having experienced love-making, she had turned herself into the Goddess of Love-Making & could not stop making love. And thus, Eros yearned to be reborn as Cupid, the God of Love, so he too would be able to find out what love-making was all about, and become the God of Love-Making.

I did believe, at first, that I wanted only justice. I thought my heart was pure. We do like to have such good opinions of our own motives when we’re about to do something harmful, to someone else. But as Mr. Erskine also pointed out, Eros with his bow and arrows is not the only blind god. Justitia is the other one. Clumsy blind gods with edged weapons: Justitia totes a sword, which, coupled with her blindfold, is a pretty good recipe for cutting yourself.

The soul’s unquenchable eros for the divine, of which Plotinus and Gregory of Nyssa and countless Christian contemplatives speak, Sufism’s ‘ishq or passionately adherent love for God, Jewish mysticism’s devekut, Hinduism’s bhakti, Sikhism’s pyaar—these are all names for the acute manifestation of a love that, in a more chronic and subtle form, underlies all knowledge, all openness of the mind to the truth of things. This is because, in God, the fullness of being is also a perfect act of infinite consciousness that, wholly possessing the truth of being in itself, forever finds its consummation in boundless delight. The Father knows his own essence perfectly in the mirror of the Logos and rejoices in the Spirit who is the “bond of love” or “bond of glory” in which divine being and divine consciousness are perfectly joined. God’s wujud is also his wijdan—his infinite being is infinite consciousness—in the unity of his wajd, the bliss of perfect enjoyment. The

Love rules the elements, Love rules the stars, Love rules the gods, his peers— his sway over them exceeds yours over your goats and sheep. All flowers are the works of Love all trees are his creations; through his power do rivers flow, and winds blow.

With a tug, I pulled Len off his knees, wrapped my arms around him, and hugged him close. Behind his back, I flashed a middle finger of defiance I hoped Cupid saw high up on Mount Olympus. Fuck soul mates. Fuck Grayson. Fuck Cupid. I was keeping the ring.

if someone got to see the Beautiful itself, absolute, pure, unmixed, not polluted by human flesh or colors or any other great nonsense of mortality, but if he could see the divine Beauty itself in its one form? Do you think it would be a poor life for a human being to look there and to behold it by that which he ought, and to be with it? Or haven't you remembered that in that life alone, when he looks at Beauty in the only way what Beauty can be seen - only then will it become possible for him to give birth no to images of virtue (because he's in touch with no images) but to true virtue (because he is in touch with the true Beauty). The love of the gods belongs to anyone who has given birth to true virtue and nourished it, and if any human being could become immortal, it would be he.

Hera thus suggested that she would tell Zeus that he had to couple with Aphrodite as a matter of duty, not love,since this was the wish of Eros & Chaos who were responsible for the Big Bang.And Themis volunteered to tell Aphrodite that she would have to couple with the King of the Gods for the same reason.And thus Themis & Hera took it upon themselves to rectify the consequences of the Big Bang by arranging the Big Crunch. And when the news got around, all the Gods & Goddesses of Olympus said that they would like to witness the spectacle.

And thus, the Titans & titanesses made love without passion And so did the Gods & Goddesses. They only had Longing[Pothos], Love[Eros] & Reciprocal Love[Anteros] between them, but no Passion. And this fact accounted for the unimaginative number of offspring that some of them had. And the unimaginative tendency of Gods & Goddesses to take aunts & uncles, sons & daughters & even granddads & grandmas to wife or to husband. So much so that some Gods & Goddesses preferred to produce offspring asexually, even without Love. As Hera begot Hephaestus.

But this little bow & its ten harmless darts, once in the hands of the Godling, became a magic bow & a lethal weapon, since the Godling was Eros reborn. And its ten darts which were of the seven colours of the rainbow or spectrum, plus white, black & grey, when shot at Gods, Goddesses, Nymphs, Mortals & any others, could inspire the same feelings of love, hate & confusion as Aphrodite used to inspire in others with her girdle. As, indeed, as soon as Cupid was born, the Goddess of Love had lost her magic girdle. Since a Goddess of Love, who was already in her seventies, had no more use for such toys.

Science and psychotherapy have also done much already to liberate us from the prison of isolation from nature in which we were supposed to renounce Eros, despise the physical organism, and rest all our hopes in a supernatural world [...]. This liberation is, in other words, a very partial affair even for the small minority which has fully understood and accepted it. It leaves us still as strangers in the cosmos-without the judgment of God but without his love, without the terrors of Hell but without the hope of Heaven, without many of the physical agonies of pre-scientific times but without the sense that human life has any meaning.

All the intrigues of the Gods & Goddesses were the works of Eros, of course. And as the Gods & Goddesses relaxed & lay limp, after the union of love, Love himself wished that he could relax & lay limp too. But he could not, since he was at odds with himself. He tried to figure out what went wrong & concluded that it all went wrong at the beginning, with the Big Bang. It was those aspects of himself, Eros[Love], Anteros[Mutual Love] & Pothos[Longing], which first united the Sky & the Earth in the primordial egg in the union of love. But it was Himeros who uncoupled them as Passion was fickle & capricious. And Chaos, naturally, followed Passion.

It’s not God I want, it’s someone in skin!" a child once cried out to his mother. With an almost unbearable honesty, he expressed the extravagant—and even sacrilegious—nature of parent-child love. “Thou shalt have no other gods before me," God boomed in the desert. But parents and children do have a way of filling the universe with each other.

Eros, honoured without reservation and obeyed unconditionally, becomes a demon. And this is just how he claims to be honoured and obeyed. Divinely indifferent to our selfishness, he is also demoniacally rebellious to every claim of God or Man that would oppose him. Hence as the poet says: People in love cannot be moved by kindness, And opposition makes them feel like martyrs.

Eros, who was awakened when the girdle was cast aside, thought it unfitting that the Goddess of Love should turn herself into a Goddess of War, since that post was already filled by Athena. On the other hand, a battle between the Goddess of Love with the God of War also did not make sense, as they should either make love or make war & indulge either in love-games or war-games. For how could one party make love whilst the other make war at the same time? For it took two parties to either make love or make war. And thus Eros decided to turn Mars into the God of Hate to see whether a battle between Love & Hate could produce Chaos, since Love & Chaos were one & so were Hate & Chaos. And thus Eros sent Phobos & Deimos to Mars, to turn the God of War into the God of Hate.

Eros, Lord Phanes, Protogonus,         god of love, of Chaos, Gaea, and Tartarus,                 be merciful: bless these remains of a bear which Hadrian slew         on His steed and sacrifices for You; and in consideration of His noble worth true Thy shaft through the smooth purpled loins of that One divine Youth whom He shall love and worship in Truth— forever!   ~ Hadrian, ca. 125 CE

Fairest of the deathless gods. This idea the Greeks had of him is best summed up not by a poet, but by a philosopher, Plato: "Love—Eros—makes his home in men's hearts, but not in every heart, for where there is hardness he departs. His greatest glory is that he cannot do wrong nor allow it; force never comes near him. For all men serve of him their own free will. And he whom Love touches not walks in darkness.

Just as the Triune God lives as an endless momentum of attraction and joy, so God makes himself available not as an object for dispassionate scrutiny but through an overture of enticement, through which by the Spirit's agency we are made to long for God's presence, indeed, thirst for God. God "attracts our attention" by the outgoing Spirit, enabling us to respond, catching us up into the divine life. Indeed, can we not say that to experience the allure of God is nothing other than to experience the Spirit reconciling us to the Father through the Son and thus reordering our desires? No wedge need be driven between agape and eros provided the latter is not allowed to introduce notions of subsuming the "other" under manipulative restraint; indeed, as David Bentley Hart puts it, God's love, and hence the love with which we come to love God, is "eros and agape at once: a desire for the other that delights in the distance of otherness." As far as created beauty is concerned, beauty in the world that glorifies this God will also evoke desire--a yearning to explore and take pleasure in whatever is beautiful. There need be no shame in this provided our delight is delight in the other as other, and as long as we regularly recall that our love for God is the cantus firmus that enables all other desires to flourish.

Spirituality is more about whether or not we can sleep at night than about whether or not we go to church. It is about being integrated or falling apart, about being within community or being lonely, about being in harmony with Mother Earth or being alienated from her. Irrespective of whether or not we let ourselves be consciously shaped by any explicit religious idea, we act in ways that leave us either healthy or unhealthy, loving or bitter. What shapes our actions is our spirituality. And what shapes our actions is basically what shapes our desire. Desire makes us act and when we act what we do will either lead to a greater integration or disintegration within our personalities, minds, and bodies—and to the strengthening or deterioration of our relationship to God, others, and the cosmic world. The habits and disciplines5 we use to shape our desire form the basis for a spirituality, regardless of whether these have an explicit religious dimension to them or even whether they are consciously expressed at all. Spirituality concerns what we do with desire. It takes its root in the eros inside of us and it is all about how we shape and discipline that eros. John of the Cross, the great Spanish mystic, begins his famous treatment of the soul’s journey with the words: “One dark night, fired by love’s urgent longings.”6 For him, it is urgent longings, eros, that are the starting point of the spiritual life and, in his view, spirituality, essentially defined, is how we handle that eros.

I really should simplify my existence. How much trouble is a person required to have? I mean, is it an assignment I have to carry out? It can’t be, because the only good I ever knew of was done by people when they were happy. But to tell you the truth, Kayo, since you are the kind of guy who will understand it, my pride has always been hurt by my not being able to give an account of myself and always being manipulated. Reality comes from giving an account of yourself, and that’s the worst of being helpless. Oh, I don’t mean like the swimmer on the sea or the child on the grass, which is the innocent being in the great hand of Creation, but you can’t lie down so innocent on objects made by man,” I said to him. “In the world of nature you can trust, but in the world of artifacts you must beware. There you must know, and you can’t keep so many things on your mind and be happy. ‘Look on my works ye mighty and despair!’ Well, never mind about Ozymandias now being just trunkless legs; in his day the humble had to live in his shadow, and so do we live under shadow, with acts of faith in functioning of inventions, as up in the stratosphere, down in the subway, crossing bridges, going through tunnels, rising and falling in elevators where our safety is given in keeping. Things done by man which overshadow us. And this is true also of meat on the table, heat in the pipes, print on the paper, sounds in the air, so that all matters are alike, of the same weight, of the same rank, the caldron of God’s wrath on page one and Wieboldt’s sale on page two. It is all external and the same. Well, then what makes your existence necessary, as it should be? These technical achievements which try to make you exist in their way?” Kayo said, not much surprised by this, “What you are talking about is moha—a Navajo word, and also Sanskrit, meaning opposition of the finite. It is the Bronx cheer of the conditioning forces. Love is the only answer to moha, being infinite. I mean all the forms of love, eros, agape, libido, philia, and ecstasy. They are always the same but sometimes one quality dominates and sometimes another.

When a person said “Jesus is Lord” in the first century, they were saying that Caesar is not lord. They were also saying that Kratos (the god of power) is not lord, Plutus (the god of wealth) is not lord, and Aphrodite (the god of lust) is not lord. (By the way, the near equivalent of these three gods are Eros, Mammon, and Mars.) Unfortunately, in our day, “Jesus is Lord” does not mean that Kratos, Plutus, or Aphrodite are not. It’s common for many Christians to have Jesus as their Lord on Sunday morning, Plutus as their lord at work, Kratos as their lord at home, and Aphrodite as their lord late at night on the internet. Paul’s message that Jesus is Lord was an in-your-face challenge to Caesar and every other pagan god. Today, the announcement that Jesus is Lord challenges all earthly powers as well as the invisible “principalities and powers” of the hostile spiritual world that stand behind them. The gospel of the kingdom also brings opposition from those forces which worship the pagan gods of power, greed, and lust. Indeed, the gospel of the kingship of Jesus summons every person to repent of giving their allegiance to false gods and entities, and to give their only allegiance to Jesus of Nazareth instead.

Once upon a time there was a beautiful princess who was admired by all, but no one dared to ask for her hand in marriage. In despair, the king consulted the god Apollo. He told him that Psyche should be dressed in mourning and left alone on top of a mountain. Before daybreak, a serpent would come to meet and marry her. The king obeyed, and all night the princess waited for her husband to appear, deathly afraid and freezing cold. Finally, she slept. When she awoke, she found herself crowned a queen in a beautiful palace. Every night her husband came to her and they made love, but he had imposed one condition: Psyche could have all she desired, but she had to trust him completely and could never see his face.” How awful, I think, but I don’t dare interrupt him. “The young woman lived happily for a long time. She had comfort, affection, joy, and she was in love with the man who visited her every night. However, occasionally she was afraid that she was married to a hideous serpent. Early one morning, while her husband slept, she lit a lantern and saw Eros, a man of incredible beauty, lying by her side. The light woke him, and seeing that the woman he loved was unable to fulfill his one request, Eros vanished. Desperate to get her lover back, Psyche submitted to a series of tasks given to her by Aphrodite, Eros’s mother. Needless to say, her mother-in-law was incredibly jealous of Psyche’s beauty and she did everything she could to thwart the couple’s reconciliation. In one of the tasks, Psyche opened a box that makes her fall into a deep sleep.” I grow anxious to find out how the story will end. “Eros was also in love and regretted not having been more lenient toward his wife. He managed to enter the castle and wake her with the tip of his arrow. ‘You nearly died because of your curiosity,’ he told her. ‘You sought security in knowledge and destroyed our relationship.’ But in love, nothing is destroyed forever. Imbued with this conviction, they go to Zeus, the god of gods, and beg that their union never be undone. Zeus passionately pleaded the cause of the lovers with strong arguments and threats until he gained Aphrodite’s support. From that day on, Psyche (our unconscious, but logical, side) and Eros (love) were together forever.” I pour another glass of wine. I rest my head on his shoulder. “Those who cannot accept this, and who always try to find an explanation for magical and mysterious human relationships, will miss the best part of life.

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.

In the original Orphico-Pythagorean sense, philosophy meant wisdom (sophia) and love (eros) combined in a moral and intellectual purification in order to reach the “likeness to God” (homoiosis theo, [Plato, Theaet. 176b]). This likeness was to be attained by gno-sis, knowledge. The same Greek word nous (“intellect,” understood in a macrocosmic and microcosmic sense) covers all that is meant both by “spirit” (spiritus, ruh) and “intellect” (intellectus, ‘aql) in the Medieval Christian and Islamic lexicon. Thus Platonic philosophy (and especially Neoplatonism) was a spiritual and contemplative way of life leading to enlightenment; a way which was properly and intrinsically intellectual; a way that was ultimately based on intellection or noetic vision (noesis), which transcends the realm of sense perception and discursive reasoning. Through an immediate grasp of first principles, the non-discursive intelligence lead to a union (henosis) with the divine Forms. “Knowledge of the gods,” says Iamblichus, “is virtue and wisdom and perfect happiness, and makes us like to the gods” (Protr.

Parmenides was then quite old, but his mind was still powerful and clear. The question was what is, what can be, how does anything come into being? And Parmenides gave a very strange answer: Nothing can come into being; only unchangeable being is. But all the accounts given by the poets, Homer and Hesiod and the others, tell how the gods were created; and we know from these and other writings that every city has its own gods. Parmenides says that the gods having come into being cannot be. He replaces the gods by the unchangeable being. There cannot be a beginning, a genesis, because coming into being means a movement from nothing to being and nothing is not. What is there if the gods do not exist? – Intelligible principles. One of them is Eros, which Parmenides called the first and oldest of all the gods.” I thought I understood, but I was not sure; and let me confess that I was so much in awe of him that my usual selfconfidence, what some no doubt thought my arrogance, had all but vanished and left me a stammering, tonguetied fool. And he knew it, knew it probably before I did; knew it as easily, as completely, as I knew how to breathe. “If the gods have not come into being,” he said, “how then can anything, even these intelligible principles, come into being? They must, like the world itself, be eternal. But then, you wonder, is it possible for Parmenides, for anyone, to say that one of these principles, Eros, is the first and oldest.

They say that in the reign of Lysimachus the folk of Abdera were stricken by a plague that was something like this, my good Philo. In the early stages all the population had a violent and persistent fever right from the very beginning, but at about the seventh day it was dispelled, in some cases by a copious flow of blood from the nostrils, in others by perspiration, that also copious, but it affected their minds in a ridiculous way; for all had a mad hankering for tragedy, delivering blank verse at the top of their voices. In particular they would chant solos from ‘Euripides’ Andromeda, singing the whole of Perseus’ long speech and the city was full of all those pale, thin seventh-day patients ranting ‘And you, O Eros, lord of gods and men’. And loudly declaiming the other bits, and over a long period too, till the coming of winter and a heavy frost put an end to their nonsense!

The only hope of success is the way of love as agape rather than eros. From this rival perspective, the secret of the search is not our "great ascent" but "the great descent" - of God toward us. Instead of the seeker finding love, love seeks out the seeker - not because the seeker is worthy of love but simply because love's nature is to love regardless of the worthiness or merit of the one loved.

The movement of Eros spirituality is upward. Its essence, its drive, is the sinner finding God. The movement of Agape, by contrast, is downward. It is all about God finding the sinner. Eros spirituality is the kind of spirituality that arises from human nature, and it builds on the presumption that it can forge its own salvation. Agape arises in God, was incarnate in Christ, and reaches us through the work of the Holy Spirit opening lives to receive the gospel of Christ's saving death. In this understanding, salvation is given and never forged or manufactured. Eros is the projection of the human spirit into eternity, the immortalizing of its own impulses. Agape is the intrusion of eternity into the fabric of life, coming not from below, but from above. Eros is human love. Agape is divine love. Human

Len’s arm brushed against mine. I pulled the cream and gold comforter over my shoulders and cuddled closer, wishing I could stay in bed all day and snuggle. But Cupid’s minions didn’t get sick days or holidays or time off for good behavior. Instead, I got a demanding boss, no pay, and chained to a man-whore till death do us part. I’d complain, but I didn’t think Cupid’s minions had a union.

Hello to you too, sunshine.” Pulling a book out of my bag, I cracked it open and settled into my time-toignore- Grayson pose. A pose that took me weeks to perfect. “Let’s not pretend we enjoy each other’s company.” “Don’t you get sick of always being…” He waved his hand back and forth in my direction like a conductor guiding an orchestra. “You?” “What’s that supposed to mean?” “Just that if the stick in your ass got any higher we could hang a flag over your head and declare you your own state.

On one level they suggested eros, or erotic love; at another level they conveyed agape, or the self-giving love of God. The former beckons the latter, and yet the latter does not need any predilection. Indeed all other forms of love will be healed and function most beautifully when subsumed under agape’s rule. However, the intertwining of sex and spirituality has always haunted literature and art, perhaps because we crave the intimate and are most immediately assuaged by the sexual, and so we know of no other more appropriate language.

You fucked the groom fifteen minutes before he was to say his vows.” “Ah, yeah.” I adjust my erection again. “Then you took the father-in-law.” “Well, I was already naked and you know I recover quickly-” “Eros!

I want you to make love to me, Eros,” he whispers in the darkness of the bedroom. “Now. Tomorrow. Always.” I kiss the tip of my finger and place it over his lips to stop him from saying more. I can't listen to him use words like always, or even tomorrow. As bad as I ache at the thought of watching him walk away from me, I know there is no tomorrow for the two of us, regardless of what happens with him and Kathleen. “Ssh. Let's just enjoy tonight, okay?

And all the time, as the train went whirling through reverberant tunnels, then out into the unspeakable' squalors of the East End — Bow, Stepney, Whitechapel, Barking — she was thinking how strangely unromantic this honeymoon journey was contrasting it, in spite of herself, with that other southward journey in the Blue Train with Ledwyche. She didn’t love Ledwyche; she supposed she did love Cyril. And yet, when she came to think of it, how safe she had felt with the other — how many essential, though trivial, things they had had in common! Trivial? Were they so trivial after all? Weren’t they, in fact, the whole basic structure of her life, her birth, her breeding? With Ledwyche, she knew just exactly where she was, while' 'with this dark stranger. . . . It came as a shock to her to remember that she didn’t even know his name, nor he hers. That, to begin with, was enough to make the' whole adventure unreal, unsubstantial, uncertain. Yet, hadn’t they agreed — oh, long ago! — that it was this very circumstance that made the affair so romantically thrilling? Eros and Psyche! . . . To question the illusion was to shatter it. And yet she knew nothing about him, nothing whatever, except that they shared a few tastes and theories. Why, for all she knew, he might even be a criminal, a murderer! “Well, here I am,” she thought. “Ca y est! I’ve got to go through with it.” And of course, to be logical, this journey had not begun at Liverpool Street that morning; it had begun at the moment when Ledwyche had shown her into the train at Cannes. It would end, God knew how, in some sordid lodging in Southend. “I’m a free woman,” she told herself. “Well, this is the price of freedom.

Earlier times may not have understood it any better than we do, but they weren't as embarrassed to name it: the life force or spark thought close to divine. It is not. Instead, it's something that makes those who have it fully human, and those who don't look like sleep walkers...It isn't enough to make someone heroic, but without it any hero will be forgotten. Rousseau called it force of soul; Arendt called it love of the world. It's the foundation of eros; you may call it charisma. Is it a gift of the gods, or something that has to be earned? Watching such people, you will sense that it's both: given like perfect pitch, or grace, that no one can deserve or strive for, and captured like the greatest of prizes it is. Having it makes people think more, see more, feel more. More intensely, more keenly, more loudly if you like; but not more in the way of the gods. On the contrary, next to heroes like Odysseus and Penelope, the gods seem oddly flat. They are bigger, of course, and they live forever, but their presence seems diminished...The gods of The Odyssey aren't alive, just immortal; and with immortality most of the qualities we cherish become pointless. With nothing to risk, the gods need no courage.

Then, crouching low beneath the son of Aeson, he nocked the arrow midway up the string, and, parting bow and string with both hands, shot Medea. Sudden muteness gripped her spirit. The god, then, fluttered from the high-roofed hall, cackling, and the arrow burned like fire deep, deep down beneath the maiden’s heart. She fired scintillating glances over and over at the son of Aeson. Anguish quickened her heart and panted in her breast, she could think of him, him only, nothing but him, as sweet affliction drained her soul. [...] so all-consuming Eros curled around Medea’s heart and blazed there secretly.

[...] He deftly strung his little bow and from the quiver chose a virgin arrow laden with future groans. His speedy feet whisked him across the threshold, he himself unnoticed as he keenly scanned the scene. Then, crouching low beneath the son of Aeson, he nocked the arrow midway up the string, and, parting bow and string with both hands, shot Medea. Sudden muteness gripped her spirit. The god, then, fluttered from the high-roofed hall, cackling, and the arrow burned like fire deep, deep down beneath the maiden’s heart. She fired scintillating glances over and over at the son of Aeson. Anguish quickened her heart and panted in her breast, and she could think of him, him only, nothing but him, as sweet affliction drained her soul. [...] so all-consuming Eros curled around Medea’s heart and blazed there secretly.

[...] He deftly strung his little bow and from the quiver chose a virgin arrow laden with future groans. His speedy feet whisked him across the threshold, he himself unnoticed as he keenly scanned the scene. Then, crouching low beneath the son of Aeson, he nocked the arrow midway up the string, and, parting bow and string with both hands, shot Medea. Sudden muteness gripped her spirit. The god, then, fluttered from the high-roofed hall, cackling, and the arrow burned like fire deep, deep down beneath the maiden’s heart. She fired scintillating glances over and over at the son of Aeson. Anguish quickened her heart and panted in her breast, and she could think of him, him only, nothing but him, as sweet affliction drained her soul. [...] so all-consuming Eros curled around Medea’s heart and blazed there secretly.

In the beginning was Night—so this story runs{8}—or, in our language, Nyx. Homer, too, regarded her as one of the greatest goddesses, a goddess of whom even Zeus stands in sacred awe.{9} According to this story, she was a bird with black wings.{10} Ancient Night conceived of the Wind and laid her silver Egg{11} in the gigantic lap of Darkness. From the Egg sprang the son of the rushing Wind, a god with golden wings. He is called Eros, the god of love; but this is only one name, the loveliest of all the names this god bore.

Man's understanding of "salvation" is quite different than God's. A self-conscious interpretation of the "gift" of salvation is based in eros [self-gratifying love] rational--appraising it as something that is given merely as a benefit to ME; Jesus intends to save me from self-gratification itself, and make ME the gift.

The passion I seek comes from being equally yoked. She and I experiencing Eros and sensuality in its raw form that it never dwindles with the robbery of time. It’s flavor soaking in God’s promises, making it impossible to be bland.

Eros, the blind god of lovers, strikes me with a purple ball and asks me to play with a woman wearing colorful sandals, but she is from beautiful Lesbos, and scorns my white hair, and turning her back runs gaping behind another woman.

This is Radical Exoticism: the rule governing the world. It is not a law, for the law is the universal principle of understanding, the regulated interplay of differences, moral, political and economic rationality. It is a rule - and, like all rules, implies an arbitrary predestination. Consider languages, none of which is reducible to any other. Languages are predestined, each according to its own rules, its own arbitrary determinants, its own implacable logic. Each obeys the laws of communication and exchange, certainly, but at the same time it answers to an indestructible internal coherence; a language as such is, and must forever remain, fundamentally untranslatable into any other language. This explains why all languages are so 'beautiful' - precisely because they are foreign to one another. A law is never ineluctable: it is a concept, founded upon a consensus. A rule, by contrast, is indeed ineluctable, because it is not a concept but a form that orders a game. Seduction illustrates this well. Eros is love - the force of attraction, of fusion, of conjunction. Seduction is the far more radical figure of disjunction, distraction, illusion and diversion, a figure that alters essence and meaning, alters identity and the subject. And, contrary to common belief, entropy is on the side not of universal disjunction but of conjunction and fusion, of love and understanding - on the side of the proper use of differences. Seduction - exoticism - is an excess of the other, of otherness, the vertiginous appeal of what is 'more different than different' : this is what is irreducible - and this is the true source of energy. In this predestined world of the Other, everything comes from elsewhere - happy or unhappy events, illnesses, even thoughts themselves. All imperatives flow from the non-human - from gods, beasts, spirits, magic. This is a universe of fatality, not of psychology. According to Julia Kristeva we become estranged from ourselves by internalizing the other, and this estrangement from ourselves takes the form - among others - of the unconscious. But in the world of fatality the unconscious does not exist. There is no universal form of the unconscious, as psychoanalysis claims, and the only alternative to unconscious repression is fatality - the imputation of everything to a completely nonhuman agency, an agency which is external to the human and delivers us from it.

Aphrodite and Eros brought love and passion to the cosmos, and thanks to them, the Titans and the Gods came together and populated the world. Seeing that she was without a husband, however, Zeus betrothed her to the lame smith god Hephaestus, who fell in love with her deeply at first sight of her loveliness. But laughter-loving Aphrodite found Hephaestus repugnant, and she turned her gaze to the other gods in search of a more fitting mate.

I’m sorry,” I interrupted. Apollo arched a brow, waiting. I felt my cheeks flush. “This is just really awkward.” “Do tell,” Apollo murmured. “I mean, I’ve like insulted you every which way from Sunday to your face. Multiple times. Like when I accused you of chasing boys and girls and how they turn themselves into trees to get away—” “Like I said before, some of those things are not true.” “So Daphne didn’t turn into a tree to get away from you?” “Oh, my gods,” Aiden muttered, rubbing a hand along his jaw. A muscle popped on Apollo’s jaw. “That was not all my fault. Eros shot me with a damn arrow of love. Trust me, when you are hit with one of those things, you cannot help what you do.” “But you cut off some of her bark.” I shuddered again. “And wore it as a wreath. That’s like a serial killer collecting their victim’s personal items… or fingers.” “I was in love,” he replied, as if being in love explained away the fact that the chick turned herself into a tree to get away from him. “Okay. What about Hyacinth? The poor boy had no idea—” “Alexandria,” Marcus sighed, looking near apoplectic. “Sorry. I just don’t understand why he hasn’t smited me or something.” “The day is still young,” Apollo said, grinning when my eyes widened.

Susurrus whispers through the grass and gorse, godling of the Martian wind, gene-spliced tyke of Zephyros and Ares. His story needs no Ovid, tells itself in the rustle of striplings and flowers he loves, the tale that he is: a zygote collaged from: spermatazoa flensed to nuclear caducei; a mathematical transform by the Fréres Fourier, Jean and Charles, flip of an axis changing Y to X; and the egg from which Eros hatched, is always hatching, offered up blithely to a god of war gone broody, Ares a sharper marksman than any brat with bow and arrow, no more to be argued with than the groundling Renart in a frum.

I was a servant of Eros: that is what he wants to say, but does he have the effrontery? It was a god who acted through me. What vanity! Yet not a lie, not entirely. In the whole wretched business there was something generous that was doing its best to flower. (89)

Eros grimaced, as cute as only the God of Love can be, his gloved hand hovering over a glass box full of hissing adders.

Aye, I’m not much of an umbrella drink kind of chap. I thought I would keep your appetite wet.” He wanted to push her little, trying to gauge her reaction to his double entendre. Years with the company taught him that you needed to be able to read people well or suffer the consequences—which, in this case, may end with his shattered heart. His body tensed, aware of the tug between fight or flight. He wanted to walk away but staying seemed to be winning this war. She peeked up at him from under her hat, her eyes soft and sincere. “I took you for more of a whiskey guy. Like the whole bottle, from the looks of it.” She gave him half a smile. “I want to thank you for putting up with me on the flight. You’re a real gentleman. There aren’t many of those left in the world.” Picking up her drink, she stirred it with the umbrella. God, if she only knew, she would probably run for the hills. The dark side of him wanted to take her to edge to find out if he could bring out her wild side. He wanted to possess her until she screamed out his name, begging for release. Reel it in, mate.

which describes the way the lover of our souls treats us—is our goal for optimal earthly relationships. A stressfree, safe haven to give and give and give all the love that overflows from our hearts. Eros love, the passionate, romantic type of love that God created specially for a unique bond between a man and woman.

What if eternity is a sterile, impotent, lifeless domain of pure potentialities, which, in order fully to actualize itself, has to pass through temporal existence? What if God's descent to man, far from being an act of grace toward humanity, is the only way for God to gain full actuality, and to liberate Himself from the suffocating constraints of Eternity? What if God actualizes Himself only through human recognition? We have to get rid of the old Platonic topos of love as Eros that gradually elevates itself from love for a particular individual, through love for the beauty of a human body in general and the love of the beautiful form as such, to love for the supreme Good beyond all forms: true love is precisely the opposite move of forsaking the promise of Eternity itself for an imperfect individual.

According to philologist John Allegro in his speculative The Sacred Mushroom and the Cross, these links between eros and religion also link back to mind drugs – specifically, to the phallic-looking amanita muscaria mushroom, whose effects are similar to belladonna’s, and which is still used for magic purposes by Siberian shamans. Moreover, according to Allegro’s hypothesis, it was worshipped as a god throughout Europe and Asia in the late Stone Age.

Spirituality is about what we do with the fire inside of us, about how we channel our eros. And how we do channel it, the disciplines and habits we choose to live by, will either lead to a greater integration or disintegration within our bodies, minds, and souls, and to a greater integration or disintegration in the way we are related to God, others, and the cosmic world.

The dominant images in the Western world are those of power, wealth and technical knowledge—these are the "gods" we currently honor. We no longer worship the goddess of love; consequently we have no container for sexual ecstasy, the numinous state where the inner core of the individual is awakened and revealed to self and other. Paper hearts and baby cupids hardly suffice; they are symbols of a sentimental romanticism which merely fulfills ego desires. Cupid, the Roman counterpart of the Greek phallic god Eros, has been reduced to a roly­poly, cute cherub with an infantile penis—an image far removed from the potent phallic god who was the consort of the goddess of love. As the potency ascribed to the phallic god has been reduced or negated, so has the image of the goddess of love fallen into limbo. How can we restore her to life?

La falsa divinización del eros que se produce en esos casos lo priva de su dignidad divina y lo deshumaniza (19)