Revelations of Divine Love · 123 of 127 · tr. Grace Warrack
Chapter LXXXII
"In falling and in rising we are ever preciously kept in one Love" But here shewed our courteous Lord the moaning and the mourning of the soul, signifying thus: I know well thou wilt live for my love, joyously and gladly suffering all the penance that may come to thee; but in as much as thou livest not without sin thou wouldest suffer, for my love, all the woe, all the tribulation and distress that might come to thee. And it is sooth. But be not greatly aggrieved with sin that falleth to thee against thy will. And here I understood that [which was shewed] that the Lord beholdeth the servant with pity and not with blame. For this passing life asketh not to live all without blame and sin. He loveth us endlessly, and we sin customably, and He sheweth us full mildly, and then we sorrow and mourn discreetly, turning us unto the beholding of His mercy, cleaving to His love and goodness, seeing that He is our medicine, perceiving that we do nought but sin. And thus by the meekness we get by the sight of our sin, faithfully knowing His everlasting love, Him thanking and praising, we please Him:— I love thee, and thou lovest me, and our love shall not be disparted in two: for thy profit I suffer [these things to come]. And all this was shewed in spiritual understanding, saying these blessed words: I keep thee full surely . And by the great desire that I saw in our blessed Lord that we shall live in this manner,—that is to say, in longing and enjoying, as all this lesson of love sheweth,—thereby I understood that that which is contrarious to us is not of Him but of enmity; and He willeth that we know it by the sweet gracious light of His kind love. If any such lover be in earth which is continually kept from falling, I know it not: for it was not shewed me. But this was shewed: that in falling and in rising we are ever preciously kept in one Love. For in the Beholding of God we fall not, and in the beholding of self we stand not; and both these [manners of beholding] be sooth as to my sight. But the Beholding of our Lord God is the highest soothness. Then are we greatly bound to God [for] that He willeth in this living to shew us this high soothness. And I understood that while we be in this life it is full speedful to us that we see both these at once. For the higher Beholding keepeth us in spiritual solace and true enjoying in God; [and] that other that is the lower Beholding keepeth us in dread and maketh us ashamed of ourself. But our good Lord willeth ever that we hold us much more in the Beholding of the higher, and [yet] leave not the knowing of the lower, unto the time that we be brought up above, where we shall have our Lord Jesus unto our meed and be fulfilled of joy and bliss without end.
§ Ask Guru about this passage →Themes
Bhaktisoteriology
The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. Distinct from mystical_union (the resulting state), fana_annihilation (the ego's unmaking at the path's end), ladder_of_love (eros staged toward Beauty), and prayer (the practice of address): bhakti names devotion as the soteriological road itself.
The text emphasizes 'longing and enjoying' in love, suffering for love, and the reciprocal relationship of 'I love thee, and thou lovest me' as the central mode of existence.
All passages →Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The text explicitly states that God actively orders events ('for thy profit I suffer [these things to come]') and keeps the soul in love even through falling and rising.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The passage is saturated with the image of a personal, responsive, and 'courteous' Lord who actively loves, pities, and speaks to the soul.
All passages →Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The core message is that the soul and God are 'ever preciously kept in one Love' and that their love 'shall not be disparted in two.'
All passages →Related passages · 9 parallels
hinduism|Yoga Sutras of Patanjali, Book I|Sutra 1
“OM: Here follows Instruction in Union. Union, here as always in the Scriptures of India, means union of the individual soul with the Oversoul; of the personal consciousness with the Divine Consciousness, whereby the mortal becomes immortal,…”
Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
“But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 161
“Section 5 5. Still more unreasonably: There are men, bound to human bodies and subject to desire, grief, anger, who think so generously of their own faculty that they declare themselves in contact with the Intelligible World, but deny that…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXVII-a
“Moreover, neither is it sufficient to assert, “ that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain 188 things with reference to each other; nor that bo…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 203 (part 1)
“Section 16 16.
But if all this is true, what room is left for evil?
Where are we to place wrong-doing and sin?
How explain that in a world organized in good, the efficient agents [human beings] behave unjustly, commit sin?
And how comes…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
hinduism|The Bhagavad Gita|Chapter VII, Section 1b
“Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady.
Possessed Of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he…”
Shared concept: Bhakti — The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. (derived)
hinduism|The Bhagavad Gita|Chapter X, Section 1a
“CHAPTER X.
Yet again, O you of mighty arms!
listen to my excellent words, which, out of a wish for your welfare, I speak to you who are delighted (with them).
Not the multitudes of gods, nor the great sages know my source; for I am in ev…”
Shared concept: Bhakti — The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. (derived)
theosophy|The Secret Doctrine|Page 55 (part 2)
“T HE Progenitors of Man, called in India "Fathers," Pitara or Pitris, are the creators of our bodies and lower principles.
They are ourselves, as the first personalities, and we are they.
Primeval man would be "the bone of their bone and…”
Shared concept: Bhakti — The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. (derived)
theosophy|The Secret Doctrine|Page 27 (part 5)
“We bow to thee, in the nature of Brahma uncreated, undecaying ( avyaya ), who art in our bodies and in all other bodies , and in all living creatures , and beside whom nothing exists.
We glorify that Vasudeva, the lord of all, who is witho…”
Shared concept: Bhakti — The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. (derived)
Contrasts · where traditions diverge
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CIII
“CIII. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners . CHAPTER CIII. 1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 2 Mighty One in dominion, and by His gr…”
Both passages discuss the fate of the righteous and the sinners, but they present contrasting views. Passage A emphasizes divine love and the idea that even in sin, one is kept in love and should turn to God's mercy. Passage B, on the other hand, describes a stark division between the rewards of the righteous and the punishments of the sinners, with no mention of divine love or mercy for the sinners.