Everything that has name and form must begin in time, exist in time, and end in time. These are settled doctrines of the Vedanta, and as such the heavens are given up.
We thought of life by analogy with a journey, a pilgrimage, which had a serious purpose at the end, and the thing was to get to that end, success or whatever it is, maybe heaven after you’re dead. But we missed the point the whole way along. It was a musical thing and you were supposed to sing or to dance while the music was being played.
Is it true, O Christ in heaven, that the highest suffer the most? That the strongest wander furthest and most hopelessly are lost? That the mark of rank in nature is capacity for pain? That the anguish of the singer makes the sweetness of the strain?
We thought of life by analogy with a journey, a pilgrimage, which had a serious purpose at the end, and the thing was to get to that end, success or whatever it is, maybe heaven after you’re dead. But we missed the point the whole way along. It was a musical thing and you were supposed to sing or to dance while the music was being played.
To be constantly without desire is the way to have a vision of the mystery of heaven and earth. For constantly to have desire is the means by which their limitations are seen.
Dear to us are those who love us... but dearer are those who reject us as unworthy, for they add another life; they build a heaven before us whereof we had not dreamed, and thereby supply to us new powers out of the recesses of the spirit, and urge us to new and unattempted performances.
The holy heaven yearns to wound the earth, and yearning layeth hold on the earth to join in wedlock; the rain, fallen from the amorous heaven, impregnates the earth, and it bringeth forth for mankind the food of flocks and herds and Demeter's gifts; and from that moist marriage-rite the woods put on their bloom.