Tag Archives: Whole Love

How to survive on the Battlefield of Doomed Love Relationships?

Yes indeed, Life is Complicated. The most complex issues of Life involve the problems of interpersonal relationships. In the arena of interpersonal relationships, Love always sneaks in like a thief as Love is an inescapable, inevitable, and unavoidable phenomenon of human existence. Life gets transformed into a Battlefield of Love. In my analysis, the choices, and the moves to formulate love relationships are predestined. The concern must not be about finding happiness, the concern must be about truth, integrity, and trust in one’s own character that guides behavior and actions.

The famous poem, La Belle Dame Sans Merci by John Keats narrates the plight of a Knight-at-Arms who believed he was in a Love relationship with an unknown, beautiful woman to eventually lose his life just like other kings and princes who got enticed by this enchanting Beauty. The Soldier known as the Whole Dude survives in the never ending Battle of Love for he uses the armor called Self-Love.

La Belle Dame Sans Merci’: A Poem by John Keats

La Belle Dame Sans Merci’ was originally the name of an anonymous fourteenth-century English poem about a cruel woman, but the title ‘La Belle Dame Sans Merci’ is more commonly associated with John Keats’s poem which tells the story of a knight-at-arms who was seduced by a woman who was more fairy than human, lured back to her cave, and then abandoned on the cold hillside. 

La Belle Dame Sans Merci

O what can ail thee, knight-at-arms,
So haggard and so woe-begone?
The squirrel’s granary is full,
And the harvest’s done.

I see a lily on thy brow,
With anguish moist and fever-dew,
And on thy cheeks a fading rose
Fast withereth too.

I met a lady in the meads,
Full beautiful—a faery’s child,
Her hair was long, her foot was light,
And her eyes were wild.

I made a garland for her head,
And bracelets too, and fragrant zone;
She looked at me as she did love,
And made sweet moan

I set her on my pacing steed,
And nothing else saw all day long,
For sidelong would she bend, and sing
A faery’s song.

She found me roots of relish sweet,
And honey wild, and manna-dew,
And sure in language strange she said—
‘I love thee true’.

She took me to her Elfin grot,
And there she wept and sighed full sore,
And there I shut her wild wild eyes
With kisses four.

And there she lullèd me asleep,
And there I dreamed—Ah! woe betide!—
The latest dream I ever dreamt
On the cold hill side.

I saw pale kings and princes too,
Pale warriors, death-pale were they all;
They cried—‘La Belle Dame sans Merci
Thee hath in thrall!’

I saw their starved lips in the gloam,
With horrid warning gapèd wide,
And I awoke and found me here,
On the cold hill’s side.

And this is why I sojourn here,
Alone and palely loitering,
Though the sedge is withered from the lake,
And no birds sing.

La Belle Dame sans Merci: summary

La Belle Dame sans Merci.’ ‘The woman is beautiful, but merciless.’ Keats’s title, which he got from a 15^th-century courtly love poem by Alain Chartier (La Belle Dame sans Mercy), provides a clue to the poem’s plot: in summary,the poem begins with the speaker asking a knight what’s wrong – this knight-at-arms is on his own, looking pale as he loiters on a hillside. This knight-at-arms has a lily-white forehead (i.e. he’s pale), and a rose-coloured cheek. But symbolically, this rose is withering: love has gone rotten.

It’s at this point that the voice in the poem shifts from this first speaker – the one questioning the knight about what’s up with him – to the knight-at-arms himself. The knight then tells us his story: he met a beautiful lady in the meadows, who the knight believes was the child of a faery – there was something fey or supernatural and otherworldly about this woman. She had wild eyes, which imply an unpredictability in her nature.

The knight tells his interlocutor how he was inspired to shower this ‘faery’s child’ with gifts: a garland or wreath for her head, bracelets for her wrists, and a sweet-smelling girdle for her waist. The woman looks as though she loves these gifts, and moans sweetly. The knight puts the lady up on his horse and rides all day without taking his eyes off her. As the lady delicately rides his horse side-saddle, as befits a lady, she sings a ‘faery’s song’.

As if to complement the three gifts (garland, bracelets, ‘zone’ or girdle) the knight gave her, the belle dame sans merci gives the knight three sweet gifts: sweet relish, wild honey, and manna-dew (implying something almost divine: ‘manna’ was the foodstuff that fell from heaven in the Old Testament). In a strange language, the lady tells the knight she loves him. She takes him to her Elfin grotto, where she proceeds to weep and sigh; the knight silences her with four kisses. The lady, in turn, silences the knight by lulling him to sleep – presumably with another ‘faery’s song’ – and the knight dreams of men, pale kings and princes, crying that ‘La belle dame sans merci’ has him enthralled or enslaved.

In the evening twilight, the knight sees the starved lips of these men – men who have presumably also been enthralled or bewitched by such a belle dame sans merci – as they try to warn him, and then the knight awakens and finds himself alone on the hillside where the poem’s original speaker encountered him. And that’s how he ended up here, alone and palely loitering.

La Belle Dame sans Merci: analysis

There’s a sense of reciprocity between the knight and the lady, but how equal are they? She is the one who is given star billing in the poem’s title, of course, suggesting that the knight is merely the passive observer, used by her, yet another victim to fall under the spell of the beautiful woman without mercy.

Running against this, however, is the to-and-fro of the action: the knight gives the lady three gifts, and she responds with three gifts for him. He silences her sighs with kisses, before she silences him in sleep by singing him a lullaby.

And whether she has even been won over by his gifts remains unknowable for sure. The line ‘She looked at me as she did love’ implies that she loves them, and perhaps even him, but the wording of ‘as she did love’ hovers delicately between two quite different meanings: it could mean ‘because she did love’ or ‘as if she did love’, i.e. ‘but in reality, she didn’t; she only looked as if she did’. And love what? The verb here is left as an intransitive one, without an object, allowing us to guess whether she loves him or whether she merely loves the garland and bracelet he’s fashioned for her (if she even loves them or merely appears to).

Sure enough, we learn later that she loves him truly: she tells him plainly enough. Or does she? She speaks the words ‘I love thee true’, but ‘in language strange’ (presumably her own faery language), and this information is being related to us by the knight, who may have been hearing what he wanted to hear. (She swore she loved me, honest, she just came out and said it: ‘I love thee true.’) Whether he can even speak or understand her ‘language strange’ remains unknown, but the fact that he describes it as a ‘strange’ language invites reasonable doubt.

In short, then, ‘La Belle Dame sans Merci’ is a fascinating poem because of its unreliability and what it refuses to tell us. We have a mystified speaker relating a story to us which he has heard from a (less-than-impartial) knight who has apparently come under the spell of the ‘beautiful lady without mercy’. John Keats famously advocated something he called ‘Negative Capability’: namely, as Keats himself said, ‘when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason.’

‘La Belle Dame sans Merci’ inspires such negative capability within us as readers. We cannot arrive at a neat analysis of this bewitching poem: like the lady herself, the strange story is beautiful not least because it remains only half-understood.

What is Love?

Love is a powerful emotion felt for another person manifesting itself in deep affection, devotion or sexual desire. If love is viewed as fondness or affection it may include or based in part on sexual attraction which is related to libido (sexual urge or instinct), and lust (a desire to gratify the senses or bodily appetite that seeks unrestrained gratification).

Love implies feelings that are attached to relationships or objects and assumes various forms such as sexual love, brotherly love, and love of God. The attachment may be felt for inanimate things as well as people, or ideas, or expressed as an abstraction. There are many different kinds of love; different in object, different in tendency, and different in expression.

The problem of the kinds of love is further complicated by the need to differentiate and relate love and desire. The category of love known as sexual love has the tendency to desire possession of the object that is loved. The tendency of desire is acquisitive. Sexual love is a love born of desire, and the drive of desire continues until it is satisfied by possession of the loved object. Physical possession is the basis for the satisfaction of sexual desire, sexual appetite, or sexual hunger, or sexual thirst. The other forms of love do not tend to possess the object loved but seek to benefit the object that is loved. Love is selfish when it acts like hunger, thirst, or appetite which need to be satisfied for the benefit of the person expressing that love.

Love is altruistic when it acts for the good or the benefit of the beloved. Conjugal love may include a combination of selfishness and altruism. The ancient languages have three distinct words for the main types of love; Eros, Philia, and Agape in Greek language; Amor, Amicita or Dilectio, and Caritas in Latin language. However, English language has no such distinct words and hence it becomes necessary to use such phrases as “sexual love”, “love of friendship”, and “love of charity” in order to indicate plainly that love is common to all three, and to distinguish the three meanings.

The idea of love expressed in Biblical Scriptures makes no distinction between Amor, Dilectio, and Caritas. For example, in The Gospel according to Saint Matthew, Chapter 22, verses 37, 38, and 39 Jesus proclaims the Great Commandments while endorsing the Laws of Moses: Jesus said unto him, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbour as thyself.” Jesus brings unity between the idea of self-love, love of God, and the love of one another without making distinction between the three different kinds of love. Jesus does not specify if man should wish and expect to be loved in return. Jesus did not attach any purpose to this act of love, and did not describe the nature of desire, the attachment, and the gratification that may operate the Love Commandment.

The Origin of Love:

Sigmund Freud’s theory places the origin of love in the sexual instincts, and so for him the many varieties of love are simply the forms which love takes as the ‘Libido’ fixes upon various objects. He states, “The nucleus of what we mean by love naturally consists …… in sexual love with sexual union as its aim. We do not separate from this; on the one hand, self-love, and on the other, love for parents and children, friendship and love for humanity in general, and also devotion to concrete objects and to abstract ideas….. All these tendencies are an expression of the same instinctive activities…. They differ from sexual love only because they are diverted from its aim or prevented from reaching it, though they always preserve enough of their original nature to keep their identity recognizable.”

If love is the passion of the sexual instinct, temperance is an inadequate restraint. Neither reason nor law is adequate to the task of subduing the nature of the sexual instinct. Sexual instinct is a very powerful biological instinct and it profoundly influences human behavior. Hence it becomes necessary to transform sexual love either by repressing it, or sublimating it, or mixing it with tenderness or kindness. In that context, friendship, charity or compassion, and devotion to God could be stated as transformations of sexual love. Sexual instincts are inhibited or actually repressed in the expression of brotherly love, or feelings of deep affection for children and others where the relationship should not be based upon feelings of sexual attraction.

The Complexity of Love:

Love is a very complex emotional instinct and it is complex as it may not always provide a sense of joy or happiness. There is a fact about love; love frequently turns into its opposite, Hate. Sometimes there is love and hate of the same object; sometimes love inspires hate, and love may also cause jealousy, anger, and fear. Love seems to be the primal passion, generating all the others according to the oppositions of pleasure and pain and by relation of cause and effect. The individual’s experience of love is extremely variable and it includes the operation of both positive and negative impulses.

The Indian tradition has carefully examined this complex instinctual behavior and it instructs people to understand the three major distinctions or categories of love and to apply a sense of restraint, or that of repression. It brings love under the purview of morality, the code of Right Conduct or Dharma. Indian Culture does not provide the linguistic tools to express feelings associated with sexual passion without using temperance. There is no linguistic equivalent in classical Indian languages to profess love. The terms and words that Indians use have specific meaning attached to them.

Love vs Prema:

Love is not a universal term and this idea is not expressed in Indian tradition and classical literature. The word “Love” appears repeatedly in the Bible, in several different editions of Bible. I am not a language expert and I believe that people who translated Bible have exercised great care to convey the meaning of love. Many editions of Bible have further clarified the meaning of Love in their glossary section or Bible dictionary and define Love as a deep sense of affection, devotion for someone or something and they very carefully exclude sexual desire and sexual passion. In English speaking world, and in English literature, the word Love is used to describe desire, libido, lust, and passion based upon sexual attraction. So, Love is a generic term and it may not always mean brotherly love and goodwill.

Indian Culture has erected subtle barriers and has not provided linguistic tools to use the word Love as we like. It separates Love into various categories and sets them apart. The feelings of affection, or fondness that are associated with sexual attraction are specifically known as ‘Kama’ and intense sexual passion or desire is called ‘Moha’. Any intense or passionate desire could be called Kama and to act under its influence is stated as Moha. My love for God could only be expressed in terms of Bhakti or Devotion, and the desire could be called Preet. The desire called Preeti or Preet is a legitimate desire. It is also called “Ishta.” I am allowed to seek or desire certain things in my life and that desire is subject to the rule of Good Conduct or Dharma. I can express the sentiment of Preet only when, and where such desire is allowed to be stated in a legitimate manner, and is acceptable to tradition and established conventions and social norms. If I entertain thoughts of sexual attraction about my attractive and rich neighbor, I am not allowed to express my feelings as Preet. It can not be called “Ishta”. I can call it Kama or Moha. In the epic poem of Ramayana, when King Ravana, the King of Lanka desired to marry Princess Sita and had attended her ‘Swayamvara’, his desire was legitimate as he intended to seek the gratification of the feelings of sexual attraction through rightful conduct called marriage. But, when he abducted her while she was lawfully married to Prince Rama, that desire and sexual attraction represents an impulsive action of Moha, and Kama. King Ravana was not entitled to express his Love for Sita if it is formulated by Kama, and intense sexual passion known as lust or Moha. Similarly, a man can express his love or Preet for a woman in a respectful or legitimate manner and to seek a valid relationship based upon trust, respect, and commitment. If the relationship is illegal, it can not be called Preet. A father’s love, or mother’s love, or brother’s love is described as “Vatsalya,” a natural sense of affection and fondness which is not related to sexual attraction or desire. The word “Prema” or “Prem” is used to describe the feelings of affection, fondness, Friendship (Sneha or Maitri)), Kindness (Daya, or Karuna), Compassion (Krupa), Happiness, Joy (Ananda) that have no direct relationship to the satisfaction of sexual desires and passions. The deep sense of affection between husband and wife is often called “Anurag” which indicates an intimate friendship. I can not literally translate this word Love into any of the Indian languages as such expression is not allowed without stating the nature of its contents.
If Jesus gives the Commandment of Love your neighbour as thyself; I would not be able to express that thought in Indian languages. Jesus has not stated that idea in terms of Friendship (Sneha), Kindness (Daya), or giving Happiness (Ananda). Only when, and if those qualities of friendship, kindness, and giving joy or happiness are specifically included Jesus could Command others to express Prema to one another.
However, in the Indian tradition, the deep sense of affection or fondness of God is stated as Bhakti or Devotion. Mirabai has expressed such deep sense of affection and I would not describe it as her love of Krishna. Jayadeva in his famous description of Lord Krishna’s creative activities in Brindavan (Vrindavan) depicts the intense erotic feelings of the young maidens as a product of their intense devotion to the Lord. I can not use the word Love to describe the sexual passions of the Gopi or the young maidens of Brindavan.

Self-Love and Narcissism:

My concern is not about Prema or Love. My concern is about self-love, a man’s love of himself. In psychology the word ‘Narcissism’ is used to describe excessive self-love. In my medical practice, I have not encountered such narcissistic tendencies among people of Indian origin. The Indian tradition has erected barriers and would not easily let us identify ourselves with the physical-self. The Indian tradition repeatedly instructs us about our Essence and true Identity and reminds us not to get attached to the physical-self. If I have no feelings of attachment to my physical-self, I can not really love myself. If I can not truly love myself, I can not also love my neighbor in the same manner, or to a same degree of my self-love. If man is not expected to love himself, the issue of loving the neighbor is redundant.

The Concept of Whole Love to Formulate Wholesome Interpersonal Relationships

Who is Whole Dude?

The word ‘Whole’ as an adjective describes quality of being healthy, sound, auspicious, not broken, not defective, entire, undivided, complete, containing or constituting the entire amount, or having all of its natural elements. The word ‘Whole’ is also used as a noun to describe a thing or entity that is complete in itself and which lacks none of its parts. Whole Dude is a phrase that refers to Whole Man in all aspects of one’s being, including physical, mental, social, moral, rational, creative and spiritual. The man exists because of functional unity of the entire system and hence the singularity of the multicellular organism called man may not be divided into its constituent parts like body, mind, and soul which have no independent existence of their own.

I prefer the phrase Whole Dude over other often used phrases such as Whole Man, Whole Person, Whole Self, and others. Just like ‘White Light’, the singularity described as a man is in reality a spectrum of seven colors. The seven dimensions of the man are, 1. The Physical, 2. The Mental, 3. The Social, 4. The Moral, 5. The Spiritual, 6. The Creative, and 7. The Rational. The description of the man as a created, spiritual, and rational being is fundamental to defining the man as a Whole Dude.

Who is Whole Cookie?

The phrase Whole Dude somehow misses the flavor called Woman. God created both man and woman in His own image and hence God is both male and female at one and the same time. In the common usage of the term God, most often writers refer to God as if He is exclusively Male or of the masculine gender. From the very beginning, the Indian tradition views God as the First Male and the First Female and named the Male Principle as Father and the Female Principle as Mother. Father is the Originating Principle, and Mother is the Source Principle. The Indian tradition describes the Mother as the Divine Source of Matter, Energy, Knowledge, and Life or as the Constitutive Principle. Father is described as the Lord, the Owner, the Ruler, the Governor, the Controller, the Protector, the Sustainer, the Maintainer, the Preserver or as the Regulative Principle that rules, regulates, and governs all the operations of matter, energy, knowledge, and life in the created, natural Cosmic Order.

Just like the phrase Whole Dude, I coined the phrase Whole Cookie to specifically refer to the feminine gender created by God. The word Cookie is often applied to describe a young, attractive woman, a sweet thing, whose flavor is reflected in the language, behavior, and mannerisms that contribute to the constitution of the female personality. I love Whole Cookie for she brings to my experience the sweetness of the Divine Mother called Madhavi. The name Madhavi is derived from the word Madhu, a sweet substance found in nectar, honey, wine, sugarcane, and others.

Whole Dude – Whole Discovery:

On Wednesday, July 30, 2014, I discovered the meaning of Whole Love. I am the ‘Creme’ just like the Creme of a Sandwich Creme Cookie and my original human nature reflects the sweetness of God’s Love. I discovered the three fundamental dimensions of Love, which must come together to give the experience of Whole Love.

Christopher Columbus (1451-1506) discovered America on October 12, 1492 for he was determined to reach India by sailing West. He had indeed discovered the New World but failed to discover Love or the meaning of Love.  The Land that Columbus  discovered was not India and he mistakenly identified its people as Indians. The Discovery of America by Columbus resulted in the introduction of sexually transmitted infection like Syphilis from the New World to the Old World. That is the reason I choose to compare my Discovery with the historical Discovery of America.  My discovery is not about the New World, or the Old World. My discovery will be known as the Whole Discovery, the discovery of all the dimensions of Love, a discovery with a potential to transform the Whole World.

Love is about relationships and it is central to the man’s connection with God, and the man’s relation to other persons.

Whole Creme – Whole Cookie – Whole Discovery:

In Ann Arbor, Michigan, the Whole Dude has formally announced his Whole Discovery, the discovery of the experience called Whole Love. Love is an emotional experience and it is both a Subjective, and an Objective experience. Love is a personal experience and the experience can be objectively verified. The mental experience called Love demands a Subject who may experience the feelings termed as Love and at the same time, Love demands an Object that may experience those feelings described as Love. Love is always manifested as a connection, a relationship, as an attachment, a bonding, or a cementing feeling that brings together the persons involved in the attraction called Love. Hence, there are three fundamental aspects of the experience called Love. These are, 1. The Subject who experiences Love by expressing Love of another person which is identified as the Object loved, and 2. Experiencing Love for being the Object of another person’s Love, and 3. To have the experience called Whole Love each person needs to be both the Subject who is Loving, and also be the Object that is Loved.

It may be very easy to claim that Love is a mutually shared experience and state that the partners in a Love relationship experience Love for one another to the same extent. When you examine the reality of the present day world, very few people may truly claim that they have discovered Love. To be the Subject who is Loving and simultaneously be the Object that is Loved on a reciprocal basis is not happening as frequently as people would expect to find. There is a gap or a ‘Mismatch’ between the feelings expressed and the feelings returned. Many relationships are simply ending when they find this gap or Mismatch a bit overwhelming.  For Love involves mental attachments, a person in Love needs the experience of an emotional attachment from the person that he truly loves and get the feeling that he is the most loved person when that person feels attached to him through expression of the sentiments of love.

On Wednesday, July 30, 2014, I purchased Sandwich Cremes to declare that, “I am the Creme of Life. The Vanilla Cookie gives me the feeling that I am the most Loved Person in the World. And the Chocolate Cookie gives me the feeling that I have never, ever experienced for being so much in Love during my entire Life.” For I am the Creme of Life, I can experience all the dimensions of Whole Love at the same time. The Two Cookies, get transformed into a singularity that I call Whole Cookie by getting  intimately attached to my Whole Body, Mind, Heart, and Soul,  giving me the Full, Total, Complete, and the Whole experience called Whole Love.

God’s Unconditioned Love goes beyond Good and Evil. However, the human interpersonal relationships will not be Wholesome unless they are based upon the pillars of trust, respect, and commitment. In other words, the human love relationships will never last unless the feelings of mutual attraction include the foundational values of trust, respect, and commitment. Whole Love in its essence reflects the three dimensions of Love. These dimensions are, 1. Self-Love, 2. Love of another person, and 3. God’s Love.

Whole Dude Lives in Love, the Force that sets Life in Motion:

Yes indeed, Life is complicated. Whole Dude cannot support his mortal existence on the basis of his physical and mental work. Whole Dude lives in Love, the Love that brings together Whole Food, Whole People, and the Whole Planet, the Force that sets Life in Motion.

Love is a Fundamental Force

Physics of Spirituality Science: Physics fails to account for interactions between Living and Nonliving Matter. Physics cannot account for two types of Motion. These are, 1. Observed variations in the rotational spins of planets, and 2. Motion of Living Matter, Protoplasm or Cytoplasm.

In Physics, the term Fundamental is used to describe a principle, theory, law etc., serving as a basis forming a foundation that is essential to explain other interactions in the natural world. In Physics, the term Force is used to describe the cause or agent that puts an object at rest into motion or alters motion of a moving object. In natural world, there are interactions between living and Nonliving matter which are different from the Four Fundamental Interactions explained by Physics. All known physical interactions of Matter occur through the agency of four basic, or Fundamental kinds of Forces; 1. Strong Nuclear Force, 2. Weak Nuclear Force, 3. Electromagnetic Force, and 4. Gravitation Force. Most natural phenomena can be accounted for in terms of the Four Fundamental Interactions. Gravitation and Electromagnetism act over long distances and it is easy to observe their effects. Strong and Weak Nuclear Forces act over subatomic distances and the range of their effects is limited.

Gravitation is the pervasive Fundamental Interaction. Every particle of matter seems to attract every other particle with a Force that is proportional to the Mass of each and inversely proportional to the square of their separation. This relationship was first proposed by Sir Isaac Newton. His theory of Gravitation is Fundamental in the sense that all Motion due to the gravitational forces exerted on all objects can be described as a result of the same force. Gravitation causes apples to fall from trees and also determines the orbits of planets around Sun.

Mechanics is the branch of Physics that deals with motion of material bodies and the phenomena of action of forces on bodies. Celestial Mechanics is the study of motion of astronomical bodies as they move under the influence of their mutual gravitation. If the forces acting on a System do not cancel, Motion will result. Calculation of such motions is complicated because many separate forces are acting at once and all bodies are moving simultaneously. Isaac Newton’s Laws of Motion and Theory of Universal Gravitation provide a great understanding of the simple elliptical orbits as described by Kepler’s Laws of Planetary Motion.

It is interesting to note Hindu Scriptures called Vedas may describe or mention Earth’s rotational spin. Neither Vedas, nor Science have accounted for a ‘Force’ that initiated rotational spin of various celestial bodies. Rotational Spin is different from orbital motion displayed by planets. Rotational Spin of planets cannot be explained as caused by physical forces of mutual attraction between celestial objects. Newton maintained that mere Motion does not require application of Force. In Space, there is no friction to restrain motions of celestial bodies.

Physics of Spirituality Science – Love is a Fundamental Force: PHYSICAL FORCE SUCH AS GRAVITATION ACCOUNTS FOR EARTH’S ORBIT OR REVOLUTION AROUND SUN. THERE IS NO KNOWN PHYSICAL FORCE TO ACCOUNT FOR EARTH’S ROTATION ON ITS AXIS.

The man’s existence on surface of Earth cannot be fully accounted by physical force of Gravitation that explains Earth’s orbit or revolution around Sun. Man travels about 67, 000 miles per hour during Earth’s yearly orbit around Sun. Man’s lifetime or lifespan on Earth is determined by alternating periods of Day and Night caused by Earth’s rotational spin. Physical Forces act mechanically without sense of purpose or goal. Earth’s rotational spin serves a specific purpose for it directs Biological Rhythms of Living Systems.

Physics of Spirituality Science – Love is a Fundamental Force: Physical Force may account for the Speed of a point on the surface of Earth. Living Systems have synchronized their Biological Rhythms with Rotational Spin of Earth which serves specific purpose by causing alternate periods of Light and Darkness called Day and Night.

Physics of Spirituality Science – Love is a Fundamental Force: Man travels nearly 67,000 miles per hour in yearly orbit around the Sun. Earth’s Orbital Motion does not determine Man’s lifetime or lifespan. Man’s lifetime is measured by alternating periods of Day and Night caused by Earth’s rotational spin.
Within our Solar System, no celestial object shares spin characteristics of another object. Each planet spins at a different speed and exhibits different Axial Tilt. On each planet, we will experience Day and Night and Seasons in different manners as they orbit around Sun. Each planet is unique, distinctive, original, and one of its own kind of celestial object. Space Exploration discovered thousands of planets, but none of them share identical rotational spins, in fact each planet displays individualistic variation in its spin characteristics. So, we need to recognize existence of an”UNKNOWN” Force that may have imparted energy to initiate rotational spin of each celestial object. Earth’s Axial Tilt and Rotational Speed are purposive and goal-oriented as they operate the Biological Rhythms.

I am using the term ‘Love’ to define it as a Fundamental Force that brings Unity and Harmony in Interactions between Inanimate and Animate Matter to establish Natural Order. Love is Fundamental to existence of Sensible or Living Matter. Living Things have the ability to perceive Love which instruments developed by man cannot measure.