Read Summary of Love
Love dwells in us like an unopened flower Awaiting a rapid moment of the soul, Or he roams in his charmed sleep mid thoughts and things; The child-god is at play, he seeks himself In many hearts and minds and living forms: He lingers for a sign that he can know And, when it comes, wakes blindly to a voice,A look, a touch, the meaning of a face. 
- 1 What is Love?
- 2 Types of Love
- 2.1 Divine Love
- 2.2 Human Love
- 2.3 Misapprehensions Related to Love
- 2.4 Love and Sex
- 3 Why is Love Essential?
- 4 How to Love?
- 5 How does Divine Love Manifest?
- 6 How to Love the Divine?
- 7 Bhakti and Love
- 8 Love and Bhakti for Krishna
- 9 More on Love
- 10 References
What is Love?
Love is a force and an action. 
Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power. Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others. Men think that they have suddenly fallen in love; they see their love come and grow and then it fades—or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love. 
Love is universal and eternal; it is always manifesting itself and always identical in its essence. Love does not manifest in human beings alone; it is everywhere. Its movement is there in plants, perhaps in the very stones; in the animals it is easy to detect its presence. Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine. 
Nature of Love
Love is like a flame that changes what is hard into something malleable and even sublimates this malleable thing into a kind of purified vapour—it does not destroy, it transforms.
In its essence, in its origin, love is like a flame, a white flame which overcomes all resistance. You can experience this yourself: whatever the difficulty in your being, whatever the burden of accumulated error, ignorance, incapacity and bad will, a single second of this pure, essential, supreme love dissolves it as in an all-powerful flame; a single moment and a whole past can disappear; a single instant in which you touch it in its essence and a whole burden is consumed. [Based on Aphorism 49- To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality.
...it is the joy of identity. Something must be there already which can become conscious of the identity, and that precisely is love. Then comes the manifestation of love. And in its supreme form, that is, when it returns to its source crossing all the phases of its manifestation, it becomes the bliss of union. For the feeling of union comes as a consequence of the feeling of separation. The passage through the whole manifested universe gives the feeling of separation from the Origin; and the return to the Origin is the bliss of union, that is, the two things that were separated are united once again. And it is still Love; it is Love after the great circuit of the manifestation. When it returns to its Origin, it becomes the bliss of union.
Love is in its nature the desire to give oneself to others and to receive others in exchange; it is a commerce between being and being. Physical life does not desire to give itself, it desires only to receive. It is true that it is compelled to give itself, for the life which only receives and does not give must become barren, wither and perish,—if indeed such life in its entirety is possible at all here or in any world; but it is compelled, not willing, it obeys the subconscious impulse of Nature rather than consciously shares in it. Even when love intervenes, the self-giving at first still preserves to a large extent the mechanical character of the subconscious will in the atom. Love itself at first obeys the law of hunger and enjoys the receiving and the exacting from others rather than the giving and surrendering to others which it admits chiefly as a necessary price for the thing that it desires. But here it has not yet attained to its true nature; its true law is to establish an equal commerce in which the joy of giving is equal to the joy of receiving and tends in the end to become even greater; but that is when it is shooting beyond itself under the pressure of the psychic flame to attain to the fulfilment of utter unity and has therefore to realise that which seemed to it not-self as an even greater and dearer self than its own individuality. In its life-origin, the law of love is the impulse to realise and fulfil oneself in others and by others, to be enriched by enriching, to possess and be possessed because without being possessed one does not possess oneself utterly.
The gnostic life will exist and act for the Divine in itself and in the world, for the Divine in all; the increasing possession of the individual being and the world by the Divine Presence, Light, Power, Love, Delight, Beauty will be the sense of life to the gnostic being. In the more and more perfect satisfaction of that growing manifestation will be the individual's satisfaction: his power will be the instrumentation of the power of Supernature for bringing in and extending that greater life and nature; whatever conquest and adventure will be there, will be for that only and not for the reign of any individual or collective ego. Love will be for him the contact, meeting, union of self with self, of spirit with spirit, a unification of being, a power and joy and intimacy and closeness of soul to soul, of the One to the One, a joy of identity and the consequences of a diverse identity. It is this joy of an intimate self-revealing diversity of the One, the multitudinous union of the One and a happy interaction in the identity, that will be for him the full revealed sense of life.
Origin of Love
Q. Where does love come from?
A. Where does love come from? From the Origin of the universe.
...I say that love is a supreme force which the Eternal Consciousness has emanated in order to send it into the world. Love comes from that.
The material world in its darkness and ignorance had forgotten the Divine. Love came into the darkness; it awakened all that lay there asleep; it whispered, opening the ears that were sealed: 'There is something worth waking to, worth living for, and it is love!' And with the awakening to love there entered into the world the possibility of coming back to the Divine. The creation moves upward through love towards the Divine and in answer there leans downward to meet the creation the Divine Love and Grace. 
When Consciousness separated from its Origin and became Inconscience, the Origin emanated Love to reawaken Consciousness from the depths of the Inconscience and bring it back into touch with its Origin.
It may be said that at its origin love is the supreme power of attraction which awakens, in response, the irresistible need of an absolute self-giving; they are the two poles of the urge towards complete fusion. No other movement could, better and more surely than this, throw a bridge across the abyss dug by the sense of separation that comes from the formation of the individual. It was necessary to bring back to itself what had been projected into space without destroying for this purpose the universe created thus. That is why love sprang up, the irresistible power of union.
Types of Love
Divine love is of two kinds—the Divine love for the creation and the souls that are part of itself and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts. 
And the supreme Love is a love without any definite object―the love which loves because it cannot do other than to love. 
Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression. Certainly, it is without the confusions and disorders of the present lower vital nature which it will change into something entirely warm, deep and intense; but that is no reason for supposing that it will lose anything that is true and happy in the elements of love.
Love cannot be cold—for there is no such thing as cold love, but the love of which the Mother speaks in that passage is something very pure, fixed and constant; it does not leap like fire and sink for want of fuel, but is steady and all-embracing and self-existent like the light of the sun.
There is also a divine love that is personal, but it is not like the ordinary personal human love dependent on any return from the person—it is personal but not egoistic,—it goes from the real being in the one to the real being in the other. But to find that, liberation from the ordinary human way of approach is necessary.
The Divine Love, unlike the human, is deep and vast and silent; one must become quiet and wide to be aware of it and reply to it. 
The true divine love is above all quarrels. It is the experience of perfect union in an invariable joy and peace. 
With the Divine's Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter has it infused itself in order to bring the world back to the original Truth. The moment you open to it, you receive also its power of Transformation. But it is not in terms of quantity that you can measure it—what is essential is the true contact; for you will find that the true contact with it is sufficient to fill at once the whole of your being. 
A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead.It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. 
The Divine's love is that which comes from above poured down from the Divine Oneness and its Ananda on the being—psychic love is a form taken by divine love in the human being according to the needs and possibilities of the human consciousness. 
When the psychic loves it loves with the Divine Love.
When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.
It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested through different channels. 
...there is in the highest or deepest kind of love the psychic element, which comes from the innermost heart and soul, a kind of inner union or self-giving or at least a seeking for that, a tie or an urge independent of other conditions or elements, existing for its own sake and not for any mental, vital or physical pleasure, satisfaction, interest or habit. 
Psychic love is quite satisfying, and it can change even the vital love into something great and beautiful.
A psychic love towards all is also emerging; this love is a thing inward and does not seek to express itself outwardly like the vital love which men usually have. The psychic and spiritual attitude is also not dependent on the good and bad in beings, but is self-existent regarding them as souls who carry the Divine in them however thickly concealed and are children of the Mother. 
Psychic love can have a warmth and a flame as intense and more intense than the vital, only it is a pure fire, not dependent on the satisfaction of ego-desire or on the eating up of the fuel it embraces. It is a white flame, not a red one; but white heat is not inferior to the red variety in its ardour. It is true that the psychic love does not usually get its full play in human relations and human nature, it finds the fullness of its fire and ecstasy more easily when it is lifted towards the Divine. 
If love is psychic in its nature, it always brings a sense of oneness or at least of an inner intimate closeness of being. The Divine Love is based upon oneness and the psychic derives from the Divine Love. 
The psychic love is pure and full of self-giving without egoistic demand, but it is human and can err and suffer. The Divine Love is something much vaster and deeper and full of light and ananda. 
Universal love is the spiritual founded on the sense of the One and the Divine everywhere and the change of the personal into a wide universal consciousness, free from attachment and ignorance. 
As with individual, so with universal Love; all that widening of the self through sympathy, goodwill, universal benevolence and beneficence, love of mankind, love of creatures, the attraction of all the myriad forms and presences that surround us, by which mentally and emotionally man escapes from the first limits of his ego, has to be taken up into a unifying divine love for the universal Divine.
The dynamic Love cannot go out equally to all—that would create a chaotic disturbance because of the unpreparedness of the majority. It is only the static immutable universal Love that can apply equally to all—that which comes in a still wideness of the heart which corresponds with the still wideness of the mind in which there is the equanimity and infinite peace.
The supramental love means an intense unity of soul with soul, mind with mind, life with life, and an entire flooding of the body consciousness with the physical experience of oneness, the presence of the Beloved in every part, in every cell of the body. 
Once you have come in contact with this large, pure and true Divine love, if you have felt it even for a short time and in its smallest form, you will realise what an abject thing human desire has made of it. It has become in human nature something low, brutal, selfish, violent, ugly, or else it is something weak and sentimental, made up of the pettiest feeling, brittle, superficial, exacting. And this baseness and brutality or this self-regarding weakness they call love! 
Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine. 
Human love is nothing but divine love perverted and distorted by the instrument through which it is expressed. 
Human love is made up of emotion, passion and desire,—all of them vital movements, therefore bound to the disabilities of the human vital nature. 
Human love is mostly vital and physical with a mental support—it can take an unselfish, noble and pure form and expression only if it is touched by the psychic. It is true, as you say, that it is more usually a mixture of ignorance, attachment, passion and desire. But whatever it may be, one who wishes to reach the Divine must not burden himself with human loves and attachments, for they form so many fetters and hamper his steps, turning him away besides from the concentration of his emotions on the one supreme object of love. 
There may too be a physical love, the attraction of beauty, the physical sex-appeal or anything else of the kind awakening the emotions of the heart. If that does not happen, then the physical need is all and that is sheer lust, nothing more. But physical love is possible. 
In the same way there can be a mental love. It arises from the attempt to find one's ideal in another or from some strong mental passion of admiration and wonder or from the mind's seeking for a comrade, a complement and fulfiller of one's nature, a sahadharmī, a guide and helper, a leader and master or from a hundred other mental motives. By itself that does not amount to love, though often it is so ardent as to be hardly distinguishable from it and may even push to sacrifice of life, entire self-giving etc. etc. But when it awakes the emotions of the heart, then it may lead to a very powerful love which is yet mental in its root and dominant character. 
There are in the vital itself two kinds of love,—one full of joy and confidence and abandon, generous, unbargaining, ungrudging and very absolute in its dedication and this is akin to the psychic and well-fitted to be its complement and a means of expression of the divine love…
But there is another way of vital love which is more usually the way of human nature and that is a way of ego and desire. It is full of vital craving, desire and demand; its continuance depends upon the satisfaction of its demands; if it does not get what it craves, or even imagines that it is not being treated as it deserves—for it is full of imaginations, misunderstandings, jealousies, misinterpretations—it at once turns to sorrow, wounded feeling, revolt, pride, anger, all kinds of disorder, finally cessation and departure…Love should be a flowering of joy and union and confidence and self-giving and Ananda,—but this lower vital way is only a source of suffering, trouble, disappointment, disillusion and disunion. Even a slight element of it shakes the foundations of peace and replaces the movement towards Ananda by a fall towards sorrow, discontent and Nirananda. 
There is a vital love, a physical love. It is possible for the vital to desire a woman for various vital reasons without love—in order to satisfy the instinct of domination or possession, in order to draw in the vital forces of a woman so as to feed one's own vital or for the exchange of vital forces, to satisfy vanity, the hunter's instinct of the chase etc. etc.This is often called love, but it is only vital desire, a kind of lust. If however the emotions of the heart are awakened, then it becomes vital love, a mixed affair with any or all of these vital motives strong, but still vital love. 
Vital emotions are of an altogether different nature—they are very clear, very precise, you can express them very distinctly; they are violent, they usually fill you with an intensity, a restlessness, sometimes a great satisfaction. some people imagine they experience love only when it is like that, when love is in the vital, when it comes with all the movements of the vital, all this intensity, this violence, this precision, this glamour, this brightness. And when that is absent, they say, "Oh, this is not love." 
When the vital joins in the love for the Divine, it brings into it heroism, enthusiasm, intensity, absoluteness, exclusiveness, the spirit of self-sacrifice, the total and passionate self-giving of all the nature. It is the vital passion for the Divine that creates the spiritual heroes, conquerors or martyrs.
I have never said that the vital is to have no part in the love for the Divine, only that it must purify and ennoble itself in the light of the psychic being. The results of self-loving love between human beings are so poor and contrary in the end—that is what I mean by the ordinary vital love—that I want something purer and nobler and higher in the vital also for the movement towards the Divine. 
The love in the vital or other parts is the true thing, good for the spiritual life, only when in the vital love is changed into a form of the psychic love and becomes an instrument for the transformation of the soul's love, no longer for the desires of the ego which men call love. 
Misapprehensions Related to Love
It has become human nature something low, brutal, selfish, violent, ugly, or else it is something weak and sentimental, made up of the pettiest feeling, brittle, superficial, exacting. And this baseness and brutality or this self-regarding weakness they call love! 
As for love, the love must be turned singly towards the Divine. What men call by that name is a vital interchange for mutual satisfaction of desire, vital impulse or physical pleasure. 
All these "feelings"—what to call them?—have a mode of vibration, with something very essential at the core, and covering layers, as it were. And the most central vibration is the same, and as it expands to express itself, it becomes distorted. With love, it is quite obvious; it becomes, outwardly, in the vast majority of cases, something whose nature is quite different from the inner vibration, because it is something that withdraws into itself, shrivels up and wants to draw things towards itself in an egoistic movement of possession. You want to be loved. You say, "I love that person," but at the same time there is what you want; the feeling is lived as, "I want to be loved." And so this distortion is almost as great as the distortion of hatred which consists in wanting to destroy what you love in order not to be bound by it.Because you cannot obtain what you want from the object of your love, you want to destroy it in order to become free; in the other case, you shrivel up almost in an inner rage, because you cannot obtain, you cannot absorb what you love. [Based on Aphorisms - 113—Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God's play in His creature. 114—Selfishness is the only sin, meanness the only vice, hatred the only criminality. All else can easily be turned into good, but these are obstinate resisters of deity.] 
Certainly, one has the right to love and true love carries in itself its joy, but unfortunately human beings are egoistic and immediately mix with their love the desire to be loved in return, and this desire is contrary to spiritual truth and the cause of passions and sufferings.
The one you love must have the right of freedom in her feelings and if you want the truth you must understand this right and accept it. Otherwise there will be no end to your miseries. This is an occasion to surmount your egoism and to open to the true life. 
Difference between Aspiration and Desire
The essential difference between love in aspiration and love in desire is that love in aspiration gives itself entirely and asks nothing in return—it does not claim anything; whereas love in desire gives itself as little as possible, asks as much as possible, it pulls things to itself and always makes demands. 
Difference between Vital Desire and Psychic Love
Psychic love never bargains—but the vital always tries to derive some benefit for itself in all circumstances. 
Psychic love is always peaceful and joyous; it is the vital which dramatizes and makes itself unhappy without any reason. 
It is difficult to define its [psychic love's] limits or to recognise it. For even when there is the psychic love for another person, it gets in the human being so mixed up with the vital that it is the commonest thing to justify a vital love by claiming for it a psychic character. One could say that psychic love is distinguished by an essential purity and selflessness—but the vital can put on a very brilliant imitation of that character, when it likes.
Love and Sex
Nature took up this sublime force of love and put it at the service of her creative work by linking and mixing it with her movement of procreation. This association has even become so close, so intimate, that very few human beings are illumined enough in their consciousness to be able to dissociate these movements from each other and experience them separately. In this way, love has suffered every degradation, it has been debased to the level of the beast. 
All movements are in the mass movements of Nature's cosmic forces—they are movements of universal Nature. The individual receives something of them, a wave or pressure of some cosmic force, and is driven by it; he thinks it is his own, generated in himself separately, but it is not so, it is part of a general movement which works just in the same way in others. Sex, for instance, is a movement of general Nature seeking for its play and it uses this or that one—a man vitally or physically "in love" as it is called with a woman is simply repeating and satisfying the world-movement of sex, if it had not been that woman, it would have been another; he is simply an instrument in Nature's machinery, it is not an independent movement. So it is with anger and other Nature-motives. 
It is not that it is not possible to keep the love pure, but the two things [love and sex-desire] are so near each other and have been so much twined together in the animal beginnings of the race that it is not easy to keep them altogether separate. In the pure psychic love there is no trace of the sex-desire, but usually the vital affection gets very strongly associated with the psychic which is then mixed though still not sexual; but the vital affection and the vital physical sex-emotion are entirely close to each other, so that at any moment or in any given case one may awake the other. This becomes very strong when the sex-force is strong in an individual as it is in most vitally energetic people. To increase always the force of the psychic, to control the sex-impulse and turn it into the ojas, to turn the love towards the Divine are the true remedies for this difficulty. Seminal force not sexually spent can always be turned into ojas. 
When the psychic puts its influence on the vital, the first thing you must be careful to avoid is any least mixture of a wrong vital movement with the psychic movement. Lust is the perversion or degradation which prevents love from establishing its reign; so when there is the movement of psychic love in the heart, lust or vital desire is the one thing that must not be allowed to come in—just as when strength comes down from above, personal ambition and pride have to be kept far away from it; for any mixture of the perversion will corrupt the psychic or spiritual action and prevent a true fulfilment. 
What is real love? Get clear of all the sentimental sexual turmoil and go back to the soul,—then there is real love. It is then also you would be able to receive the overwhelming love without getting the lower being into an excitement which might be disastrous. 
Why is Love Essential?
When you reach the contact with the Divine's love you see this love in everything and all circumstances. 
The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. 
For there is, concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the All-Beautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe. 
Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul's greatest discovery and for which the life of the cosmos is a long preparation. 
To Deal with Difficulties
If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. 
Nothing can resist the steady action of love. It melts all resistances and triumphs over all difficulties...
It is as the love of the Divine grows that the other things cease to trouble the mind. 
And yet men have invented all kinds of moral and social rules in the hope of controlling this force of love, of making it amenable and docile. But these rules seem to have been made only to be broken; and the restraint they impose on its free activity merely increases its explosive power. For it is not by rules that the movements of love can be disciplined. Only a greater, higher and truer power of love can subdue the uncontrollable impulses of love. Only love can rule over love by enlightening, transforming and exalting it. For here too, more than anywhere else, control does not consist of suppression and abolition but of transmutation—a sublime alchemy. This is because, of all the forces at work in the universe, love is the most powerful, the most irresistible. Without love the world would fall back into the chaos of inconscience. 
To Realise the Oneness
All true love and sacrifice are in their essence Nature's contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of one's self in others. 
Wherever into a human story of love, there has entered even an atom of pure love and it has been allowed to manifest without too much distortion, we find a true and beautiful thing. And if the movement does not last, it is because it is not conscious of its own aim and seeking; it has not the knowledge that it is not the union of one being with another that it is seeking after but the union of all beings with the Divine. 
The oneness with all in its basis is something self-existent and self-content which does not need expression. When it does express itself as love, it is something wide and universal, untroubled and firm even when it is intense. This is in the basic cosmic oneness. There is also the surface cosmic consciousness which is an awareness of the play of cosmic forces—here anything may rise, sex also. It is this part that needs the perfect psychisation, otherwise one cannot even hold, contain and deal with it in the proper way. 
For supramental Love brings an active ecstasy that surpasses the void passive peace and stillness which is the heaven of the liberated Mind and does not betray the deeper greater calm which is the beginning of the supramental silence. The unity of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only makes the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life. 
Why Doesn’t Love Manifest?
When the surroundings, circumstances, atmosphere, the way of living and above all the inner attitude are altogether of a low kind, vulgar, gross, egoistic, sordid, love is reluctant to come, that is, it always hesitates to manifest itself and generally does not stay long. A home of beauty must be given for Beauty to stay. I am not speaking of external things—a real house, real furniture and all that—I am speaking of an inner attitude, of something within which is beautiful, noble, harmonious, unselfish. But when, as soon as it tries to manifest, it is immediately mixed with such low and ugly things, it does not remain, it goes away.This is what Sri Aurobindo says: it is "reluctant to be born"—it could be said that it immediately regrets being born. Men always complain that love does not stay with them but it is entirely their fault. They give this love such a sordid life, mixed with a heap of horrors and such vulgarity, things so base, so selfish, so dirty, that the poor thing cannot stay. If they don't succeed in killing it altogether, they make it utterly sick. So the only thing it can do is to take flight. People always complain that love is impermanent and passing. To tell the truth, they should be very grateful that it manifested in them in spite of the sordidness of the house they gave it. 
How to Love?
The Rungs of Love
At first one loves only when one is loved.
Next, one loves spontaneously, but one wants to be loved in return. Then one loves even if one is not loved, but one still wants one's love to be accepted. And finally one loves purely and simply, without any other need or joy than that of loving. 
Q. Mother, what kind of love is that which says, "If you love me, I shall love you"?
A. If you love me, I shall love you? That's exactly the way men speak: "If you love me, I love you, if you don't love me, I don't love you." This is just the most human expression of love. And it goes still farther, they apply it also to their relation with the Divine. They say to the Divine: "If you do what I want, I shall say that you love me, and I shall love you. But if you don't do what I want, then I won't think at all that you love me, and I certainly will not love you." That's how it is. That means that it becomes commercial.
But "If you don't love me, I shall love you"?
That begins to be better!
And what is better still is not to ask oneself whether one is loved or not, one should be absolutely indifferent to that. And that begins to be true love: one loves because one loves, not at all because one receives a response to one's love or because the other person loves you. All those conditions—that is not love. One loves because one cannot do otherwise but love. One loves because one loves. One doesn't care at all about what will happen; one is perfectly satisfied with the feeling of one's love. One loves because one loves.
All the rest is bargaining, it is not love.
And, moreover, one thing is certain: the moment one experiences true love, one doesn't even put the question any longer. It seems altogether childish and ridiculous and insignificant to ask this question. One has the complete plenitude of joy and realisation the moment one experiences true love and one doesn't at all need any kind of response. One is love, that's all. And one has the plenitude of the satisfaction of love. There is no need at all of any reciprocity.
I tell you, so long as there is this calculation in the mind or the feelings and sensations, so long as there is some calculation, more or less acknowledged, it is bargaining, it is not love.
You can't manage to understand?... I hope it will come one day!
All the rest is exactly what men have made of love. And besides it is not very pretty and leads to all kinds of things which are still less pretty, like jealousy, for instance, or envy, and in violent natures it goes as far as hatred. The small beginning is this: the need, when one loves, that what one loves or the person one loves should know that he is loved. But in the relation with the Divine: one loves the Divine but insists that the Divine should know that one loves Him! That's the beginning of the fall. One does not even think about the real thing. It doesn't even slightly touch the mind.
One doesn't think: one loves, that's all. One loves and is in the plenitude of love and the intense joy of love, and then, that's all.
It is a long, long, long way to go from what men call "love" to true love—a long way. 
Q. It is said that to become conscious of divine Love all other love has to be abandoned. What is the best way of rejecting the other love which clings so obstinately (Laughter) and does not easily leave us?
A. To go through it. Ah! To go through, to see what is behind it, not to stop at the appearance, not to be satisfied with the outer form, to look for the principle which is behind this love, and not be content until one has found the origin of the feeling in oneself. Then the outer form will crumble of itself and you will be in contact with the divine Love which is behind all things.
That is the best way.
To want to get rid of the one in order to find the other is very difficult. It is almost impossible. For human nature is so limited, so full of contradictions and so exclusive in its movements that if one wants to reject love in its lower form, that is to say, human love as human beings experience it, if one makes an inner effort to reject it, one usually rejects the entire capacity of feeling love and becomes like a stone. And then sometimes one has to wait for years or centuries before there is a reawakening in oneself of the capacity to receive and manifest love.
Therefore, the best way when love comes, in whatever form it may be, is to try and pierce through its outer appearance and find the divine principle which is behind and which gives it existence. Naturally, it is full of snares and difficulties, but it is more effective. That is to say, instead of ceasing to love because one loves wrongly, one must cease to love wrongly and want to love well.
For instance, love between human beings, in all its forms, the love of parents for children, of children for parents, of brothers and sisters, of friends and lovers, is all tainted with ignorance, selfishness and all the other defects which are man's ordinary drawbacks; so instead of completely ceasing to love—which, besides, is very difficult as Sri Aurobindo says, which would simply dry up the heart and serve no end—one must learn how to love better: to love with devotion, with self-giving, self-abnegation, and to struggle, not against love itself, but against its distorted forms: against all forms of monopolising, of attachment, possessiveness, jealousy, and all the feelings which accompany these main movements. Not to want to possess, to dominate; and not to want to impose one's will, one's whims, one's desires; not to want to take, to receive, but to give; not to insist on the other's response, but be content with one's own love; not to seek one's personal interest and joy and the fulfilment of one's personal desire, but to be satisfied with the giving of one's love and affection; and not to ask for any response. Simply to be happy to love, nothing more.
If you do that, you have taken a great stride forward and can, through this attitude, gradually advance farther in the feeling itself, and realise one day that love is not something personal, that love is a universal divine feeling which manifests through you more or less finely, but which in its essence is something divine. The first step is to stop being selfish. For everyone it is the same thing, not only for those who want to do yoga but also in ordinary life: if one wants to know how to love, one must not love oneself first and above all selfishly; one must give oneself to the object of love without exacting anything in return. This discipline is elementary in order to surmount oneself and lead a life which is not altogether gross. 
Let us grant that at first love may only be an extended selfishness and that this aspect of extended selfishness may persist and dominate, as it does still persist and dominate, in higher stages of the evolution: still as mind evolves and more and more finds itself, it comes by the experience of life and love and mutual help to perceive that the natural individual is a minor term of being and exists by the universal. 
How to Purify the Mental, Physical to Receive and Give Love
A psychic change is demanded, a divestiture of the masks of the Ignorance, a purification of the egoistic mental, vital and physical movements that prolong the old inferior consciousness; each movement of love, spiritualised, must depend no longer on mental preference, vital passion or physical craving, but on the recognition of soul by soul,—love restored to its fundamental spiritual and psychic essence with the mind, the vital, the physical as manifesting instruments and elements of that greater oneness. In this change the individual love also is converted by a natural heightening into a divine love for the Divine Inhabitant immanent in a mind and soul and body occupied by the One in all creatures. 
I should perhaps add one or two things to avoid misapprehensions. First, the love for the Divine of which I speak is not a psychic love only; it is the love of all the being, the vital and vital-physical included,—all are capable of the same self-giving. It is a mistake to believe that if the vital loves, it must be a love that demands and imposes the satisfaction of its desire; it is a mistake to think that it must be either that or else the vital, in order to escape from its "attachment", must draw away altogether from the object of its love. The vital can be as absolute in its unquestioning self-giving as any other part of the nature; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both give themselves in the true way—the way of true love, not of ego desire.
..."Aspiration in the Physical for the Divine's Love."By the "Physical" I mean the physical consciousness, the most ordinary outward-going consciousness, the normal consciousness of most human beings, which sets such great store by comfort, good food, good clothes, happy relationships, etc., instead of aspiring for the higher things. Aspiration in the physical for the Divine's Love implies that the physical asks for nothing else save that it should feel how the Divine loves it. It realises that all its usual satisfactions are utterly insufficient. But there cannot be a compromise: if the physical wants the Divine's Love it must want that alone and not say, "I shall have the Divine's Love and at the same time keep my other attachments, needs and enjoyments...." 
How does Divine Love Manifest?
At the beginning of this manifestation, in the purity of its origin, love is composed of two movements, two complementary poles of the urge towards complete oneness. On one hand there is the supreme power of attraction and on the other the irresistible need for absolute self-giving. 
But because this Unity has manifested in the many—in the multiplicity—something had to serve as a link between the Origin and the manifestation, and the most perfect link one can conceive of is love. And what is the first gesture of love? To give oneself, to serve. What is its spontaneous, immediate, inevitable movement? To serve. To serve in a joyous, complete, total self-giving. 
The movement of love is not limited to human beings and it is perhaps less distorted in other worlds than in the human. Look at the flowers and trees. When the sun sets and all becomes silent, sit down for a moment and put yourself into communion with nature, you will feel rising from the earth, from below the roots of the trees, and mounting upward and coursing through their fibres, up to the highest outstretching branches, the aspiration of an intense love and longing,—a longing for something that brings light and gives happiness, for the light that is gone and they wish to have back again. There is a yearning so pure and intense that if you can feel the movement in the trees, your own being too will go up in an ardent prayer for the peace and light and love that are unmanifested here. 
Q. You say, "Love is everywhere. Its movement is there in plants, perhaps in the very stones...." If there is love in a stone, how can one see it?
A. Perhaps the different elements constituting the stone are coordinated by the spark of love. I am sure that when the Divine Love descended into Matter, this Matter was quite unconscious, it had absolutely no form; it may even be said that forms in general are the result of the effort of Love to bring consciousness into Matter. If one of you (I have my doubts, but still) went down into the Inconscient, what is called the pure Inconscient, you would realise what it is. A stone will seem to you a marvellously conscious object in comparison. You speak disdainfully of a stone because you have just a wee bit more consciousness than it has, but the difference between the consciousness of the stone and the total Inconscient is perhaps greater than that between the stone and you. And the coming out of the Inconscient is due exclusively to the sacrifice of the Divine, to this descent of Divine Love into the Inconscient. Consequently, when I said "perhaps in the stone", I could have removed the "perhaps"—I can assert that even in the stone it is there. There would be nothing, neither stone nor metal nor any organisation of atoms without this presence of Divine Love.
On the physical plane the Divine expresses himself through beauty, on the mental plane through knowledge, on the vital plane through power and on the psychic plane through love.
When we rise high enough, we discover that these four aspects unite with each other in a single consciousness, full of love, luminous, powerful, beautiful, containing all, pervading all. 
And when the day comes for the manifestation of supreme love, for the crystallised, concentrated descent of supreme love, that will truly be the hour of transformation. For nothing will be able to resist That.
But since it is all-powerful, some receptivity must be prepared on earth so that the effects are not shattering. Sri Aurobindo has explained this in one of his letters. Someone asked him, "Why does it not come immediately?" He answered something like this: if divine love were to manifest in its essence upon earth, it would be like a bombshell; because the earth is neither supple nor receptive enough to be able to widen itself to the dimensions of this love. It not only needs to open, but to widen itself and to become more supple—Matter is still too rigid. And even the substance of the physical consciousness—not only the most material Matter, but the substance of the physical consciousness—is too rigid. 
The manifestation of the love of the Divine in the world was the great holocaust, the supreme self-giving. The Perfect Consciousness accepted to be merged and absorbed into the unconsciousness of matter, so that consciousness might be awakened in the depths of its obscurity and little by little a Divine Power might rise in it and make the whole of this manifested universe a highest expression of the Divine Consciousness and the Divine love. This was the supreme love, to accept the loss of the perfect condition of supreme divinity, its absolute consciousness, its infinite knowledge, to unite with unconsciousness, to dwell in the world with ignorance and darkness. And yet none perhaps would call it love; for it does not clothe itself in a superficial sentiment, it makes no demand in exchange for what it has done, no show of its sacrifice. The force of love in the world is trying to find consciousnesses that are capable of receiving this divine movement in its purity and expressing it. This race of all beings towards love, this irresistible push and seeking out in the world's heart and in all hearts, is the impulse given by a Divine love behind the human longing and seeking. It touches millions of instruments, trying always, always failing; but this constant touch prepares these instruments and suddenly one day there will awake in them the capacity of self-giving, the capacity of loving. 
How to Love the Divine?
By becoming divine in nature [one can love divinely]; there is no other way. 
To love truly the Divine, we must rise above attachments. 
Q. I feel there is no love in me towards the Mother. What shall I do to feel this love?
A.Become truthful, pure, sincere, straightforward. 
And it is very easy to explain how a person who has this [ love is like a flame, a white flame which overcomes all resistances] experience can spread it, can act on others; because to have the experience you must touch the one, supreme Essence of the whole manifestation, the Origin and the Essence, the Source and the Reality of all that is; and at once you enter the realm of Unity—there is no longer any separation of individuals, there is only one single vibration that can be repeated indefinitely in external form.
If you rise high enough, you find yourself at the heart of all things. And what is manifest in this heart can manifest in all things. That is the great secret, the secret of the divine incarnation in an individual form, because in the normal course of things what manifests at the centre is realised in the external form only with the awakening and the response of the will in the individual form. Whereas if the central Will is represented constantly and permanently in an individual being, this individual being can serve as an intermediary between this Will and all beings, and will for them. Everything this individual being perceives and offers in his consciousness to the supreme Will is answered as if it came from each individual being. And if for any reason the individual elements have a more or less conscious and voluntary relation with that representative being, their relation increases the efficacy, the effectiveness of the representative individual; and thus the supreme Action can act in Matter in a much more concrete and permanent manner. 
Q. How can one become conscious of Divine Love and an instrument of its expression?
A.First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it.
To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of Divine Love, how I wish to manifest Divine Love...." Note, I don't know how many millions of times one feels within a little quivering of human instinct and imagines that if one had at one's disposal Divine Love, great things could be accomplished, and one says, "I am going to try and find Divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. 
The true love for the Divine is a self-giving, free of demand, full of submission and surrender; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger—for these things are not in its composition. In return the Divine Mother also gives herself, but freely—and this represents itself in an inner giving—her presence in your mind, your vital, your physical consciousness, her power re-creating you in the divine nature, taking up all the movements of your being and directing them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards. It is this that you must aspire to feel and possess in all your parts down to the very material, and here there is no limitation either of time or of completeness. If one truly aspires and gets it, there ought to be no room for any other claim or for any disappointed desire…
Keep your love pure of all selfish claim and desire; you will find that you are getting all the love that you can bear and absorb in answer. 
By a Psychic Opening
When the love goes towards the Divine, there is still this ordinary human element in it. There is the call for a return and if the return does not seem to come, the love may sink; there is the self-interest, the demand for the Divine as a giver of all that the human being wants and, if the demands are not acceded to, abhimana against the Divine, loss of faith, loss of fervour. Etc. etc. But the true love for the Divine is in its fundamental nature not of this kind, but psychic and spiritual. The psychic element is the need of the inmost being for self-giving, love, adoration, union which can only be fully satisfied by the Divine. The spiritual element is the need of the being for contact, merging, union with its own highest and whole self and source of being and consciousness and bliss, the Divine. These two are two sides of the same thing. The mind, vital, physical can be the supports and recipients of this love, but they can be fully that only when they become remoulded into harmony with the psychic and spiritual elements of the being and no longer bring in the lower insistences of the ego. 
Each one of you should be able to get into touch with your own psychic being, it is not an inaccessible thing. Your psychic being is there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what Divine Love can be. As I have just said, it is not enough that one morning you wake up saying, "Oh! I would like to be in contact with Divine Love", it is not like that. If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being, you will never dream of thinking, "Oh! I would like to be in contact with Divine Love"—you are in a state in which everything appears to you to be this Divine Love and nothing else. And yet it is only a covering, but a covering of a beautiful texture. So, Divine Love need not be sought and known apart from the psychic being? No, find your psychic being and you will understand what divine Love is. Do not try to come into direct contact with divine Love because this will yet again be a vital desire pushing you; you will perhaps not be aware of it, but it will be a vital desire. You must make an effort to come into touch with your psychic being, to become aware and free in the consciousness of your psychic being, and then, quite naturally, spontaneously, you will know what Divine Love is.
A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till the spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature. 
The soul's turning through love to the Divine must be through a love that is essentially divine, but as an instrument of expression at first is human nature, it takes the forms of human love and bhakti. It is only as the consciousness deepens, heightens and changes that that greater eternal love can grow in it and openly transform the human into the divine. But in human love itself there are several kinds of motive-forces. There is a psychic human love which rises from deep within and is the result of the meeting of the inner being with that which calls it towards a divine joy and union; it is, once it becomes aware of itself, something lasting, self-existent, not dependent upon external satisfactions, not capable of diminution by external causes, not self-regarding, not prone to demand or bargain but giving itself simply and spontaneously, not moved to or broken by misunderstandings, disappointments, strife and anger, but pressing always straight towards the inner union. It is this psychic love that is closest to the divine and it is therefore the right and best way of love and bhakti. 
The human form is naturally unable to bear the Divine Love or contain it, because it is itself a creation of the ignorance, weak and impure. It must be transformed in order to be capable of that; it must become strong and pure. First of all, it must have the strength to love the Divine alone and turn away from all other ties. But besides that a new consciousness must be created in it—first a consciousness of pure and purifying Divine Peace from above which must take hold of all down to the most physical—then in that peace an increasing inner strength pure and unegoistic—then the Divine Light and Knowledge transforming all the consciousness and movements. When this has been done, then the human form can contain the Divine Love and Ananda. Till then the touches of the Divine Love and Ananda are usually momentary or brief, they cannot remain. In an impure consciousness the Divine Love if it came in would create a perturbation and possibly be attacked by a mixture which would make it impossible for it to stay. It is therefore that touches only can come. 
By Getting Rid of Lower Movements
... the will to pierce through this limited and human form of love and discover the principle of divine Love which is behind it. Then one is sure to get a result. This is better than drying up one's heart. It is perhaps a little more difficult but it is better in every way, for like this, instead of egotistically making others suffer, well, one may leave them quiet in their own movement and only make an effort to transform oneself without imposing one's will on others, which even in ordinary life is a step towards something higher and a little more harmonious.
...one can certainly become conscious of the Divine's Love before one has oneself the universal love—one can become conscious of it by contact with the Divine in oneself. Naturally the consciousness of it should lead to the development of a universal love for all. But if he means a love that is divine, not tainted by the lower movements, then it is true that until there comes the peace, purity, freedom from ego, wideness, light of the universal consciousness which is the basis of the universal love, it is difficult to have a love that is free from all the defects, limitations, taints of ordinary human love. The more one has of the universality the more one tends to be freed from these things. 
The higher Consciousness is a state of pure love but it is also a state of pure openness to divine knowledge. There is no opposition there between these two kindred things; it is the mind that makes them separate.
The best way to get to it is to refuse all mental agitation when it comes, also all vital desires and turmoils, and to keep the mind and heart turned as constantly as possible towards the Divine. The love for the Divine is the strongest force for doing this. 
You say of your God: "I have loved Him so much and yet He did not remain with me!" But what kind of love have you given Him? In its essence, love is one, just as consciousness is one; but in the manifestation, it is coloured and differentiated by each individual nature. If you are impure and egoistic, love in you will become impure and egoistic, narrow, sectarian, limited, ambitious and possessive, violent, jealous, vulgar, brutal and cruel. Is this the kind of love that can be offered to God? If you want your love to be worthy of the one you love, if you want to enjoy love in its eternal perfection, become perfect, break out of the limitations of your ego, partake of eternity. And then you will always be close to the object of your love, for you will grow into his likeness. 
It is possible by bringing the real soul to the surface to replace the egoistic standards of pleasure and pain by an equal, an all-embracing personal-impersonal delight.The lover of Nature does this when he takes joy in all the things of Nature universally without admitting repulsion or fear or mere liking and disliking, perceiving beauty in that which seems to others mean and insignificant, bare and savage, terrible and repellent. The artist and the poet do it when they seek the rasa of the universal from the aesthetic emotion or from the physical line or from the mental form of beauty or from the inner sense and power alike of that from which the ordinary man turns away and of that to which he is attached by a sense of pleasure. The seeker of knowledge, the God-lover who finds the object of his love everywhere, the spiritual man, the intellectual, the sensuous, the aesthetic all do this in their own fashion and must do it if they would find embracingly the Knowledge, the Beauty, the Joy or the Divinity which they seek. 
There is only one true love—it is the Divine Love; all other loves are diminutions, limitations and deformations of that Love. Even the love of the bhakta for his God is a diminution and often is tainted by egoism. But as one tends quite naturally to become like what one loves, the bhakta, if he is sincere, begins to become like the Divine whom he adores, and thus his love becomes purer and purer. 
Bhakti and Love
The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.
All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendour appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. 
Q. Sweet Mother, Sri Aurobindo has said that one can pass from human love to divine Love.
A. He was speaking of human love manifesting as Bhakti, as a force of devotion for the Divine, and he says that at the beginning your love for the Divine is a very human love with all the characteristics of human love. Yet if you persist and make the necessary effort, it is not impossible for this human love to be transformed into divine love through identification with what you love. 
Love and Bhakti for Krishna
As for Krishna, why not approach simply and straight? The simple approach means trust. If you pray, trust that he hears. If the reply takes long in coming, trust that he knows and loves and that he is wisest in the choice of the time. Meanwhile quietly clear the ground, so that he may not have to trip over stone and jungle when he comes. That is my suggestion and I know what I am saying—for whatever you may say, I know very well all human difficulties and struggles and I know of the cure. That is why I press always on the things that would minimise and shorten the struggles and difficulties,—the psychic turn, faith, perfect and simple confidence and reliance. These, let me remind you, are tenets of the Vaishnava yoga. Of course, there is the other Vaishnava way which swings between yearning and despair—ardent seeking and the pangs of viraha. It is that you seem to be following and I do not deny that one can arrive by that as one can by almost any way, if followed sincerely. But then those who follow it find a rasaeven in viraha, in the absence and the caprice of the Divine Lover. Some of them have sung that they have followed after him all their lives but always he has slipped away from their vision and even in that they find a rasaand never cease following. But you find no rasa in it. So you cannot expect me to approve of that for you. Follow after Krishna by all means, but follow with the determination to arrive: don't do it with the expectation of failure or admit any possibility of breaking off half-way. 
More on Love
Love is the nature of the lover, courage the nature of the warrior; love and courage are impersonal and universal forces or formulations of the cosmic Force, they are the spirit's powers of its universal being and nature. The Person is the Being supporting what is thus impersonal, holding it in himself as his, his nature of self; he is that which is the lover and warrior. 
Krishna with Radha is the symbol of the Divine Love. The flute is the call of the Divine Love; the peacock is victory. 
Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material Nature the supreme Ananda. 
The Divine has an equal love for all human beings, but the obscurity of consciousness of most men prevents them from perceiving this divine love. 
You feel lonely because you feel the need to be loved. Learn to love without demand, to love just for the joy of loving (the most wonderful joy in the world!) and you will never again feel lonely. 
The thirst for affection and love is a human need, but it can be quenched only if it turns towards the Divine. As long as it seeks satisfaction in human beings, it will always be disappointed or wounded. 
It is not the love that someone feels for you that can make you happy, it is the love you feel for others that makes you happy: for you receive the love that you give from the Divine, who loves eternally and unfailingly.
True love, that which fulfils and illumines, is not the love one receives but the love one gives. 
Q. Are Divine Love and Grace the same thing?
A. Essentially, all things are the same. In its essence everything is the same, it is a phenomenon of consciousness; but Love can exist without Grace and Grace can exist without Love. But for the human consciousness all manifestation of Grace is a manifestation of the supreme Love, inevitably. Only it goes beyond human consciousness. 
For God has not set me here merely to think, to philosophise, to weave metaphysical systems, to play with words and syllogisms, but to act, love and know. I must act divinely so that I may become divine in being and deed; I must learn to love God not only in Himself but in all beings, appearances, objects, enjoyments, events, whether men call them good or bad, real or mythical, fortunate or calamitous; and I must know Him with the same divine impartiality and completeness in order that I may come to be like Him, perfect, pure and unlimited—that which all sons of Man must one day be. 
Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestations of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the sadhaka. 
To live, to love are signs of infinite things, Love is a glory from eternity's spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy,He is still the godhead by which all can change. 
Read Summary of Love
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