A useful approach to understanding the interrelationship of all things is the framework known as systems theory, sometimes called “general systems theory.” The systems view of life studies the world in terms of patterns and relationships. A system is defined as an integrated whole whose properties cannot be reduced to those of its parts. Psychologist Lawrence LeShan: “Primarily, objects and events are part of a pattern which itself is part of a larger pattern, and so on until all is included in the grand plan and pattern of the universe. Individual objects and events exist, but their individuality is distinctly secondary to their being part of the unity of the pattern.”
Fritjof Capra:
Natural systems are wholes whose specific structures arise from the interactions and interdependence of their parts. Systemic properties are destroyed when a system is dissected, either physically or theoretically, into isolated elements. Although we can discern individual parts in any system, the nature of the whole is always different from the mere sum of its parts. Systems are intrinsically dynamic. Their forms are not rigid structures but are flexible yet stable manifestations of underlying processes . . . Living systems tend to form multi-leveled structures of systems within systems. For example, the human body contains organ systems composed of several organs, each organ being made up of tissues, and each tissue made up of cells. All these are living organisms or living systems which consist of smaller parts and, at the same time, act as parts of larger wholes. Living systems, then, exhibit a stratified order, and there are interconnections and interdependencies between all systems levels, each level interacting and communicating with its total environment. (14)
The natural world offers many examples of the collective action of individual members of a species creating larger, more complex systems embodying a group mind or intelligence.
Patterns of such collective coordination can be seen in highly integrated insect communities: “Extreme examples are the social insects – bees, wasps, ants, termites, and others – that form colonies whose members are so interdependent and in such close contact that the whole system resembles a large multi-creatured organism. Bees and ants are unable to survive in isolation, but in great numbers they act almost like the cells of a complex organism with a collective intelligence and capabilities for adaptation far superior to those of its individual members.”
Examples of systems abound in nature. Every organism – from the smallest bacterium through the wide range of plants and animals to humans – is an integrated whole and thus a living system. Cells are living systems, and so are the various tissues and organs of the body, the human brain being the most complex example. But systems are not confined to individual organisms and their parts. The same aspects of wholeness are exhibited by social systems – such as an anthill, a beehive, or a human family – and by ecosystems that consist of a variety of organisms and inanimate matter in mutual interaction. What is preserved in a wilderness area is not individual trees or organisms but the complex web of relationships between them. (15)
Systems theorists have identified some of the principal laws of nature exhibited by systems:
Coherence: Complex systems are organized in such a way that each of its parts is linked with every other part. Coherence can exist both within the components of a given system (internal viability) and between other systems (external adaptation).
Interaction: New forms and functions emerge as diverse elements interact. Interaction creates interconnection, which produces coherence. “The hallmark of a system of such coherence is that its parts are correlated in such a way that what happens to one part also happens to the other parts – hence it happens to the system as a whole.”
Complementarity: Polarity is a basic characteristic of living systems. Opposites balance each other in a state of equilibrium (e.g., yin/yang).
Recursion: The parts and elements of the whole have similar patterns which repeat each other at successively deeper levels. “Coherent systems are inevitably complex. A higher form of organization in a complex system does not just repeat the structure on the lower levels, but adds novelty, while repeating key patterns that remain invariant.”
Instability: There are limits to the growth of a coherent system – beyond a critical point, systems become unstable and break down into their individual components.
Evolution: The evolution of natural systems is towards higher levels of coherence and complexity. “There is a progression from level to level of structure and complexity in nature: from the atomic to the molecular, from the molecular to the multimolecular, from the multimolecular to the cellular and multicellular, and from there to the ecological and bio-spherical.”
Through the action of the above, and other related laws, complexity emerges in the universe as evolution creates more and more complex and coherent atomic, molecular, biological and psychosocial structures and systems.
The self-organization of systems is a recurring feature at all levels of the universe: “The recursive system of self-organization, where every layer curves back on itself to monitor another layer, pervades physics and biology. Self-organization is embedded in the fabric of the cosmos, acting like an invisible, offstage choreographer to drive evolution.” In You Are the Universe, Deepak Chopra and Menas Kafatos discuss this important concept:
In a self-organizing system, each new layer of creation must regulate the prior layer. So, the generation of every layer in the universe, from particle to star to galaxy to black hole, cannot be considered random, given that it was created from a pre-existing layer that in turn was regulating the layer that produced it. The same holds true throughout nature, including the workings of the human body. Cells form tissues, which in turn form organs, the organs form systems, and finally, the entire body has been created. Each layer emerges from the same DNA, but they stack up, as it were, until the pinnacle of achievement, the human brain, crowns it all . . . Whether we are speaking of genes and the brain or solar systems and galaxies, self-organization is present. Existence requires balance, which demands feedback. By monitoring itself, a system can correct imbalances automatically. Every new bit of the universe, however minuscule, must create a feedback loop with what gave rise to it. Otherwise it wouldn’t be connected to the whole. (16)
The building blocks of most systems are based on the principle of hierarchy, which determines the levels of organization and the nature and structure of the interconnections. Each living component possesses its own self-organization and a limited degree of autonomy within the larger system. These systems exist in a hierarchy in which higher levels subsume and regulate lower levels. “Every system does its job, being more or less responsible for its own survival and reproduction (within its niche in the whole organism), at the same time being controlled by one or more superordinate regulatory systems.” Many systems, both natural and manmade, are organized in a hierarchical structure:
Nature appears to be structured as levels of organization or complexity. Elementary particles give rise to atoms, atomic structures form molecules, which in turn form macromolecules such as proteins and DNA, which are the basis for living organelles and cells, which congregate and cooperate to form the profusion of living organisms populating the planet. Evolution, as a progressive complexification of matter and psycho-biotic systems, is ostensibly a dynamic process of ever-increasing levels of complexity and organization. In the sense of nested systems within systems, hierarchy is an accurate and appropriate description of nature . . . If we picture nature’s nested systems as circles within circles within circles, where the boundaries of all the circles are permeable, then hierarchy permits the flow of information and energy both up and down, and laterally, between systems at all levels. Hierarchy involves the communication of information and energy through “upward causation,” from lower-level (meaning less complex) systems to higher level (meaning more complex and organized) systems, and “downward causation,” from higher-level systems to their component parts; as well as horizontal causation (laterally between systems on the same level). In this systems view of hierarchy, power resides in the cooperative relationships between the various systems and their parts. (17)
In summary, the systems view of the universe is essentially holistic and integrative; it looks at the world in terms of interrelatedness and interdependency, linking all levels of existence in a unified whole. “Living systems are organized in such a way that they form multi-leveled structures, each level consisting of subsections which are wholes in regard to their parts, and parts with respect to the larger wholes. All entities – from molecules to human beings – can be regarded as wholes in the sense of being integrated structures, and also as parts of larger wholes at higher levels of complexity.”
Rodger R Ricketts
Fritjof Capra “The New Vision of Reality: Towards a Synthesis of Eastern Wisdom and Western Science” in Stanislav Grof, ed. Ancient Wisdom and Modern Science (Albany: State University of New York, 1984), pp. 139-140.
Fritjof Capra The Turning Point (New York: Simon and Schuster, 1982), pp. 266-267.
Deepak Chopra and Menas Kafatos You Are the Universe (New York: Harmony Books, 2017), pp. 71-72.
Ervin Laszlo Science and the Reenchantment of the Cosmos (Rochester, Vermont: Inner Traditions, 2006), pp. 118-119.
One of the cornerstones of Gurdjieff’s Fourth Way cosmological teachings is the concept of ‘reciprocal maintenance’ or ‘reciprocal feeding.’ In his magnum opus Beelzebub’s Tales to His Grandson, he termed this process as Trogoautoegocrat (“I keep myself by feeding”), and described it as a universal principle which interrelates all levels of the universe and results in the reciprocal maintenance or feeding of “All and Everything.” In Gurdjieff: Making a New World, John G. Bennett succinctly outlines the main features of this cosmic process: “The transformation of energies depends on the relationship of entities, whereby each maintains the existence of others in a kind of universal mutual support system. Each order of beings is endowed with a form of energy that enables it to play its part in the cosmic process.”
Reciprocal maintenance in its special sense connotes that the universe has a built-in structure or pattern whereby every class of existing things produces energies or substances that are required for maintaining the existence of other classes. Gurdjieff uses the terms involution and evolution to describe the process. Involution is the transformation process in which a high level of energy acts on lower energies through an apparatus which provides the necessary environment and conditions. The human body is such an apparatus and so is any other living organism. The earth also provides an environment for high level energy – such as solar radiation – to act upon the more passive elements of the earth’s crust and atmosphere. Involution is entropic, that is to say the overall level of energy is always lowered in all involutionary changes. Evolution is the reverse process. It is the production of high level energy from a lower level source. This also requires an apparatus, but of a different kind, for the ‘up-grading’ of energy is improbable and cannot occur at all unless some high level energy is present. Life is an evolutionary process that goes against the direction of probability. The work by which man is transformed is evolutionary. It goes against the stream of life. (6)
In a talk to his students in 1918, Gurdjieff presented the theoretical basis of the principle of reciprocal maintenance: the transformation of matter and energy as a universal process of descent (involution) and ascent (evolution):
Everything in the world is material and – in accordance with universal law – everything is in motion and is constantly being transformed. The direction of this transformation is from the finest matter to the coarsest, and vice versa. Between these two limits there are many degrees of density of matter. At some points in the development there are, as it were, stops or transmitting stations. These stations are everything that can be called organisms in the broadest sense of the word – the sun, the earth, man and microbe. These stations are commutators which transform matter both in its ascending movement, when it becomes finer, and in its descending movement, toward greater density . . . This transformation of substances in two directions, which is called evolution and involution, proceeds not only along the main line from the absolutely fine to the absolutely coarse and vice versa, but at all intermediate stations, on all levels, it branches aside. A substance needed by some entity may be taken by it and absorbed, thus serving the evolution or involution of that entity. Everything absorbs, that is, eats something else, and also serves as food. This is what reciprocal exchange means. This reciprocal exchange takes place in everything, in both organic and inorganic matter. (7)
According to Gurdjieff, the universe was created as an unending chain of systems bound by universal interdependence. In this cosmic process of ‘exchange of substances’ everything that exists is dependent on and connected to everything else; nothing is separate:
The principle of universal interdependence is certainly not found only in the teaching of Gurdjieff. It appears in many traditional teachings. But his convincing exposition of it is indisputably original. A generalized non-separability characterizes the universe of Gurdjieff. Systems on different scales have their own autonomy, for according to the terminology of Gurdjieff, the Absolute only intervenes directly at the creation of the first cosmos. The other cosmoses formed themselves freely by self-organizing principles – always, however, in submission to the law of three and the law of seven. In this way the diversity of the universe is assured. On the other hand, the interaction of the different cosmoses by means of the universal exchange of energy-substances assures unity in diversity. Life itself appears not as an accident, but as a necessity in this universe of universal interdependence . . . Gurdjieff’s universe is not a static universe, but a universe in perpetual movement and change, not only on the physical plane, but also on the biological and psychic planes. Evolution and involution are always at work in the different worlds. And when we consider the important number of different matters characterized by different degrees of materiality, we can understand the essential role of the universal exchange of substances in evolution and involution. (8)
Gurdjieff emphasized the importance of reciprocal maintenance in the overall organization and functioning of the cosmos. Reciprocal maintenance shows how existing forms interact with other forms in a symbiotic relationship of mutual support. Functionally, higher levels of reality “spiritualize” lower levels of existence by organizing and then transforming them, under the direction of fundamental cosmic laws, into “higher patterns of meaning and value.” John G. Bennett: “Our customary way of thinking and talking about the world is in terms of objects and events, both of which are abstractions. Gurdjieff saw the world as the universal process of the transformation of energies, regulated by two fundamental laws (the law of three and the law of seven) and various ‘second-grade’ laws arising from their interaction. The two basic realities are relations and transformations.”
The world was brought into existence because ‘being’ and ‘time’ are mutually destructive. Everything separate and closed within itself must perish for lack of a principle of renewal. There is partial renewal by borrowing energy from outside, but this is not enough. Full renewal requires full mutuality. It is by Universal giving and receiving of energies that Cosmic Harmony is maintained. This, in turn, requires an organized structure which is given by the interaction of the different classes and levels of reality. (9)
Some contemporary physicists have noted a correspondence between Gurdjieff’s idea of reciprocal maintenance and the ‘bootstrap’ principle of modern physics. The bootstrap concept implies that at every level of nature there is an underlying unity which is maintained by a dynamic intelligence in permanent evolution. Such a universe is capable of self-creation and self-organization, without any other external intervention of other energies and forces. In the words of physicist Paul Davies: “The universe fills itself exclusively from within its own physical nature with all the energy necessary to create animate matter.” Physicist Basarab Nicolescu expresses a similar idea: “It seems evident that self-creation and self-organization only have meaning in a universe which is made up of an infinite chain of systems regulated by universal interdependence. Unity in diversity and diversity through unity are the conditions for selfcreation and self-organization. Otherwise there is nothing but the law of accident that can act.”
The trogoautoegocratic process of Gurdjieff presents a remarkable correspondence to the ‘bootstrap’ principle formulated in physics around 1960 by American physicist Geoffrey Chew. This word “bootstrap” also implies “to pull yourself up by your own bootstraps.” The closest equivalence in the scientific context would be ‘self-consistency.’ In the bootstrap theory, the part appears at the same time as the whole. What is put in question in bootstrap theory is the very notion of a particle’s identity: it substitutes instead the notion of the relationship between “events.” It is the relations between events which are responsible for the appearance of what we call a particle. There is no object in itself possessing its own identity, that we could define in a separate or distinct manner from other particles. A particle is what it is because all other particles exist at the same time: the attributes of a determined physical entity are the results of interactions with all the other particles. According to bootstrap, there really is a “law of reciprocal maintenance” of all quantum particles. Also, as in the trogoautoegocratic process, a system is what it is because all other systems exist at the same time. The role of self-consistency in the construction of reality should be emphasized – a self-consistency which assures the coherence of the All. (10)
Rodger R Ricketts
John G. Bennett Gurdjieff: Making a New World (New York: Harper & Row, 1973), pp. 189-190.
G.I. Gurdjieff Views from the Real World: Early Talks of Gurdjieff (New York: E.P. Dutton, 1973), pp. 209-210.
Basarab Nicolescu “Gurdjieff’s Philosophy of Nature” in Jacob Needleman and George Baker, eds. Gurdjieff: Essays and Reflections on the Man and His Teaching (New York: Continuum, 1996), pp. 48-49.
John G. Bennett Gurdjieff: Making a New World (New York: Harper & Row, 1973), p. 206.
Basarab Nicolescu “Gurdjieff’s Philosophy of Nature” in Jacob Needleman and George Baker, eds. Gurdjieff: Essays and Reflections on the Man and His Teaching (New York: Continuum, 1996), pp. 49-50.
‘Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes.’
Sri Nisargadatta Maharaj
Spiritual Teachings and Interdependence
Both science and spiritual and metaphysical teachings recognize that all things and events are interconnected, and part of a greater Whole. Every part of the universe is directly or indirectly related to every other part, and the description of any one part is inseparable from the description of the whole. Sufi teacher Murat Yagan: “Interdependence is a state of mutual support for the greater good of the Whole.” The concept of an interconnected universe appears throughout history, in philosophical and spiritual writings:
Egyptian magus Hermes Trismegistus: “The without is like the within of things; the small is like the large.”
Greek philosopher Empedocles: “The nature of God is a circle of which the centre is everywhere and the circumference is nowhere.”
Hindu Avatamsaka Sutra: “Each object in the world is not merely itself, but involves every other object and, in fact, is everything else.”
Buddhist Fa-Tsang: “Suspending a candle in the middle of a room full of mirrors represents the relationship of the One to the Many; placing a polished crystal in the centre of the room so that it reflects everything around it, shows the relationship of the Many to the One.”
Oglala Sioux medicine man Black Elk: “Anywhere is the centre of the world.” And, he reported in a vision “seeing in a sacred manner the shapes of all things in the Spirit, and the shapes of all shapes as they must live together as one being.”
The world-view of traditional Eastern spiritual teachings is based on the underlying unity of all that exists and the interdependent relationship of all phenomena. In The Tao of Physics, physicist Fritjof Capra describes this connected and interactive universe: “The most important characteristic of the Eastern worldview is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; of different manifestations of the same indivisible ultimate reality.”
Although the various schools of Eastern mysticism differ in many details, they all emphasize the basic unity of the universe which is the central feature of their teachings. The highest aim for their followers – whether they are Hindus, Buddhists or Taoists – is to become aware of the unity and mutual interrelation of all things, to transcend the notion of an isolated individual self and to identify themselves with the ultimate reality . . . In the Eastern view, then, the division of nature into separate objects is not fundamental and any such objects have a fluid and ever-changing character. The Eastern worldview is therefore instrinsically dynamic and contains time and change as essential features. The cosmos is seen as one inseparable reality – forever in motion, alive, organic; spiritual and material at the same time. (1)
One of the fundamental principles of Buddhism is the ‘interdependent nature of all things.’ This takes the form of an infinite network of interrelationships among all forms of existence. Zen roshi Philip Kapleau: “Everything is connected and interrelated; all things are mutually dependent for their existence. All things in the universe depend upon one another, the influence of each mutually permeating and thereby making a universal symphony of harmonious totality.” In Zen Keys, Vietnamese Zen teacher Thich Nhat Hanh writes:The expression “the interdependent relational nature” of things is tied directly to the concept of non-identity. To see things in their interdependent relational nature is to perceive their nature of non-identity. Put another way, it is to recognize their existence, even when they are not present. Let us look, for example, at a table. It exists at this very moment. We recognize its existence only when the interdependent conditions, upon which its presence is grounded, converge; but we cannot recognize its existence before these conditions are brought together. Nevertheless, the table existed before being there; it existed formerly through the play of interdependent factors such as the wood, the saw, the nails, the carpenter, and the multitude of other elements directly or indirectly connected with its existence. If one can see the existence of the table through these interdependent conditions, one can also see it in unlimited space and infinite time. (2)
The Dalai Lama articulates the traditional Tibetan Buddhist understanding of the interdependence of all phenomena in The New Physics and Cosmology: Dialogues with the Dalai Lama: “[Interdependence] does not entail that these interacting events or facts have some kind of intrinsic, objective reality in and of themselves, but rather that this absence, or emptiness, of independent existence is at the heart of their existence. Their existence and reality can make sense only within the context of interrelationships and interconnectedness.”
This accords with the core teachings of Mahayana Buddhism which describes the world as “a perfect network of mutual relations where all things and events interact with each other in an infinitely complicated way.” Buddhist scholar Lama Anagarika Govinda:
The Buddhist does not believe in an independent or separately existing external world, into whose dynamic forces he could insert himself. The external world and his internal world are for him only two sides of the same fabric, in which the threads of all forces and of all events, of all forms of consciousness and of their objects, are woven into an inseparable net of endless, mutually conditioned relations. (3)
An interconnected universe in which all parts are, at some level, related to all other parts is at odds with simple cause and effect models of reality. In fact, no event occurs in isolation, as multiple interdependent causes may be involved. “Everything is interlinked, and therefore everything has numerous causes. The entire universe contributes to the least thing. A thing is as it is, because the world is as it is.” Sufi author and teacher Idries Shah argues that cause and effect is a “primitive short-term rule of thumb.”
For example, we tend to look at events one-sidedly. We also assume, without any justification, that an event happens as it were in a vacuum. In actual fact, all events are associated with all other events. It is only when we are ready to experience our interrelation with the organism of life that we can appreciate mystical experience. If you look at any action which you do, or which anyone else does, you will find that it was prompted by one of many possible stimuli; and also that it is never an isolated action – it has consequences, many of them ones which you would never expect, certainly which you could not have planned. (4)
Other spiritual traditions agree with this contention. According to Advaita Vedanta, the principle of cause and effect is only a conceptual category. Sri Nisargadatta Maharaj: “It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.”
Like everything mental, the so-called law of causation contradicts itself. No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is. When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong. The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free . . . For everything there are innumerable causal factors. But the source of all that is, is the Infinite possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience. But, this source is not a cause and no cause is a source. Because of that, everything is uncaused. You may try to trace how a thing happens, but you cannot find out why a thing is as it is. A thing is as it is, because the universe is as it is.
Rodger R Ricketts
Fritjof Capra The Tao of Physics (Boulder: Shambhala, 1975), p. 24.
Thich Nhat Hanh Zen Keys (New York: Anchor Books, 1974), pp. 88-89.
Lama Anagarika Govinda Foundations of Tibetan Mysticism (New York: Samuel Weiser, (1974), p. 93.
Idries Shah The Sufis (London: Octagon Press, 1984), pp. 71-72.
Sri Nisargadatta Maharaj I Am That (Durham, North Carolina: The Acorn Press, 2005), pp. 9-11.
Non-duality is the recognition that at the core of existence lies a fundamental wholeness, ultimately arising from a single, unified source. It is understanding that everything is interconnected and inseparable, and that perceived dualities—such as self and other, or subject and object—are ultimately illusions. Awakening to non-duality offers profound benefits for our well-being, relationships, and understanding of life. Interestingly, recent advances in various branches of science are beginning to echo these insights.
1. Unity with All Beings – Everything is interconnected and constantly interacting. We are all connected on a deep level and when we see beyond the surface-level distinctions, we embrace the oneness of everything. When we realize our affinity with All that share this gift of Life, we experience a profound sense of unity and wholeness and have a deep sense of compassion and empathy towards all living beings.
2. Living in the Present Moment – Non-duality helps us release attachment to the past and anxieties about the future, allowing us to remain serenely fully in the present. Free from judgment or rigid interpretation, we experience life with greater clarity and peace.
3. Transcendence of Duality – By realizing non-duality, we move beyond the limitations of binary thinking—such as mind vs. body or self vs. other. While categorization is useful for practical navigation, it can also be a source of suffering. Non-dual awareness fosters a broader, more flexible perspective, freeing us from illusions of separation and the biases they create.
4. Enhancing Psychological Well-Being – Non-dual awareness has profound psychological and emotional benefits, not just for individuals but for society and the planet. Also, when we no longer see self as a separate entity, the fear of death diminishes; it is understood not as annihilation but as a transformation within the continuum of existence.
5. Embracing the Mystery of Existence – Non-duality invites us to appreciate life’s mysteries and accept the unknown. Rather than resisting uncertainty, we learn to welcome the vast possibilities and complexities of existence.
6. A Path of Awakening – Non-dualism spans ancient traditions and modern teachings, offering a structured path for personal and transpersonal growth. True awakening involves a transformative shift from conditioned ways of thinking, feeling, and acting toward a life aligned with universal principles.
The things of this world are merely conventions of our own making. Having established them, we get lost in them and refuse to let go, giving rise to personal views and opinions. … Now, if we know conventional reality then we’ll know liberation…If we clearly know liberation then we’ll know convention. .’
“We experience ourselves and the world as subject and object only through conceptualization and language. This dualism, however, is only mental and not real. Mind produces this subject-object dualism. The subjectivity of our mind affects our perceptions of the world that is held to be objective by natural science.”
As Valentine’s Day draws near, it brings with it a gentle reminder of Love—a deep and intricate emotion that has touched hearts throughout history. Thinkers like Plato and Aristotle pondered love’s many forms, defining it as Eros (romantic love), Philia (friendship), Storge (familial love), and Agape (selfless, universal love). These distinctions show us that love is not just one feeling but a rich tapestry of emotions that connect us uniquely, demonstrating how love appears in countless ways and situations.
Eros, with its fiery passion, often inspires us to seek out romantic connections, while Philia helps us cultivate cherished friendships that bolster our well-being. Storge embodies the tender care found within families, which lays the groundwork for who we become and how we act. Lastly, Agape represents the boundless love that compels us to extend kindness to all living beings without expectation. This universal essence of love serves as a testament to why it holds such fascination for humanity—it is ingrained into our existence, influencing every interaction and emotion we encounter.
As we celebrate Valentine’s Day, let us honor love’s rich diversity and its incredible ability to unite us in meaningful ways, encouraging us to acknowledge and cherish the many forms it takes within our journeys.
Omniscient Love is unconditional love in its most self-less, objective mode: “A love that is open to and nonjudgmental about all perceptions, cognitions, and intuitions.” It is the ‘enlightened’ state of consciousness sought in the meditative practices entailed in all human disciplines—viz, spiritual, artistic, intellectual, therapeutic, corporal, social, and so forth. As the highest state of love, Omniscient Love is present as an inherent potential in all humans. It embodies our ever-present psychoenergetic interconnection with everyone and everything around us— including the Universe itself, and hence, is the access channel to our highest psychic and spiritual proficiencies.
Bradley RT. Love, Consciousness, Energy, and Matter: The Heart’s Vital Role in Coherence and Creation. Cardiol Vasc Res. 2024; 8(1): 1-25.
We are all Interconnected even with the Universe 