The subject of love is a manifestation of our very being, and an aspect of our nature and our essence. It brings the meaningful aspects of a world, beset by fears and exemplified by the inconsequential and deviant relationships that co-exist within the realm of love, into the sphere of relevance. This is not to be confused with the absent-minded and derogatory illusions of the mind. But it must be recognized as an element that allows our spirits to soar above the desultory and passive aspects of life. For we are the children of a love that is exceptional.
Love is the manifold and elemental nature of those who are inspired to look beyond themselves to seek the truths that bring peace and harmony to all. We are emboldened by the truths that instill the sense of purpose within the transitory and static emblems of life. It must be a life that is secure, and devoid of all animate and inanimate relationships that might sully the pathways to the sentient and illusional traits that guide our path.
Within the confines of a true and gainful retreat, we find the accessional paradigm. This renders our behaviors and our varied cognitive inspirations to be the angelic and acerbic anodyne refrain of all that is of love. A love that is prepossessing and entails the futile aspects of a moronic engagement, brings an erstwhile approbation into the sphere of animate beings. This elicits a furor of animosities that gainsay the attributes that dwell within the framework of a distinguishable and annotated climatic paradigm. A paradigm that relates to the sanctity and the subject of a meagre conformity within the realm of truth and love.
We offer the maxim that love is all there is, in a temperate and anodyne soliloquy. This enchants those who believe that all is love and there is nothing that is not in and of love. The answers dwell within the varying aspects of this synoptical refrain; and it brings a measure of symphonic allegro to the question of: whether love as matter is felt or distinguishable from that which appears to be devoid of structure. It is not within the forethought of the auric temperament to understand that love is an elemental process, designed to enframe all that exists within the inner and outer worlds of humankind. This travesty becomes the diminutive and distinguishing feature of the totality of all things, for it perceives the world of humankind as limited in scope and purpose.
These teachings are brought forth to allow the native and indigenous aspects of life to become the foundational bedrock of the social and academic formulations. Because, it is only in the treatises that allow for debate and profound conceptual analysis will the nature of love be truly understood. Love exists in all things as the nature of all things, and the breath of life that feeds our soul. It brings purpose to our daily life. And it directs the transactional efforts that gainsay the very collaborative interpretations relayed through our brain waves and elicit a vibration that is antagonistic to our wholeness.
The imaginary forces that elicit a transparency that is emboldening have also, always elicited the anxious motivations that question all of the direct and indirect platitudes. And these continue to exist in the particular determinations that eventually bring harmony and security to the minds of all. All in all, the notion of love as matter is a contrarian and questionable hypothesis. It distinctly requires an ability to assess the meaning of love by pursuing the discriminating and imaginative processes. These combine to engage the elemental impressions that insinuate that love is the singular feature of matter.
The tried and true approach is to engage the love that is in and of everything to seek evidence that, as it succeeds in discovery of the elements of love that relates to matter, will bring you full circle to the notion that love is all there is. In this truism lies the determination that: if love is everything and there is nothing that is not love, then all aspects of life is entrained in love. Thus, matter which is the significant form of expression in all discernible features and expression of love must then be love.
Our tactile and censorious imagery portends the disparity that results in the attractions by which, we measure the weight and strength of the visible emanations of matter where the notion of beauty and sense of self become a major attribute to be acknowledged. It is in these weighted aspects of discernible quality that we experience love as matter. We contribute to the experiential and comprehensive persuasion when we consider our very being as a being in a material form. And the dictates of this admission is requisite in confirming that: as we are love, our very state of being is love. Then love is matter and matter is love.
We have come at this proposition from an undeniable premise: that love is all there is therefore all is love. This has engaged us in a performative process that requires that we hold all else in abeyance to focus our attention on the specific nature of matter. However, it is beyond belief that since matter is only one aspect of all that exists in the universe of love, then each defined particle, whether tangible or invisible, must co-exist as an aspect of love to create the universal whole. In this way, we must consider the premise that love is all there is as the progenitor and the connectedness of all things. Therefore, it brings us into wholeness when we recognize the bond of love that we share is the love of all–indivisible and indubitable.
As we think on these things, it becomes apparent that the measure of unity and love that brings wholeness to our world can only be achieved, as we shift our thinking from that of being separate to that of co-existence as a framework that brings harmony and peace to all.
