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1 " All that is worthy of love [*die Liebenswürdigkeiten*], from the viewpoint of God's comprehensive love, might have been stamped and created by this act of love; man's love does not so stamp or create its objects. Man's love is restricted to recognizing the objective demand these objects make and to submitting to the gradation of rank in what is worthy of love. This gradation exists in itself, but in itself it exists " for" man, ordered to his *particular* essence. Loving can be characterized as correct or false only because a man's actual inclinations and acts of love can be in harmony with or oppose the rank-ordering of what is worthy of love. In other words, man can feel and know himself to be at one with, or separated and opposed to, the love with which God loved the idea of the world or its content before he created it, the love with which he preserves it at every instant. If a man in his actual loving, or in the order of his acts of love, in his preferences and depreciations, subverts this self-existent order, he simultaneously subverts the intention of the divine world-order―as it is in his power to do. And whenever he does so, his world as the possible object of knowledge, and his world as the field of willing, action, and operation, must necessarily fall as well.This is not the place to speak about the content of the gradations of rank in the realm of all that is worthy of love. It is sufficient here to say something about the *form* and *content* of the realm itself.From the primal atom and the grain of sand to God, this realm is *one* realm. This " unity" does not mean that the realm is closed. We are conscious that no one of the finite parts of it which are given to us can exhaust its fullness and its extension. If we have only *once* experienced how one feature which is worthy of love appears next to another―or how another feature of still higher value appears over and above one which we had taken till now as the " highest" in a particular region of values, then we have learned the essence of progress in or penetration into the realm. Then we see that this realm cannot have precise boundaries. Only in this way can we understand that when any sort of love is fulfilled by an object adequate to it the satisfaction this gives us can never be definitive. Just as the essence of certain operations of thought which create their objects through self-given laws (e.g., the inference from *n* to *n* + *I*) prevents any limits from being placed on their application, so it is in the essence of the act of love as it fulfills itself in what is worthy of love that it can progress from value to value, from one height to an even greater height. " Our heart is too spacious," said Pascal. Even if we should know that our actual ability to love is limited, at the same time we know and feel that this limit lies neither in the finite objects which are worthy of love nor in the essence of the act of love as such, but only in our organization and the conditions it sets for the occurrence and *arousal* of the act of love. For this arousal is bound up with the life of our body and our drives and with the way an object stimulates and calls this life into play. But *what* we grasp as *worthy of love* is not bound up with these, and more than the *form and structure* of the realm of which this value shows itself to be a part." ―from_Ordo Amoris_ "
2 " Tuition is to studies and training is to job, but the gradation never stops (on Appraisal) "
3 " Prosperity cannot be experienced by living detached from Nature. Everything else is only a gradation of materialistic, earthly ambitions. We came from the stars and there lies the path to our substantive evolution. "
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4 " Verily, Allah enjoins justice, and the doing of good to others; and givinglike kindred; and forbids indecency, and manifest evil, and wrongfultransgression. (The Holy Quran, an-Nahl 16:91)This verse sets forth three gradations of doing good.The first is the doing of good in return for good.This is the lowest gradation and even an average personcan easily acquire this gradation that he should do goodto those who do good to him.The second gradation is a little more difficult thanthe first, and that is to take the initiative in doinggood out of pure benevolence. This is the middlegrade. Most people act benevolently towards thepoor, but there is a hidden deficiency in benevolence,that the person exercising benevolence is consciousof it and desires gratitude or prayer in return for hisbenevolence. If on any occasion the other personshould turn against him, he considers him ungrateful.On occasion he reminds him of his benevolence orputs some heavy burden upon him.The third grade of doing good is graciousness asbetween kindred. God Almighty directs that in thisgrade there should be no idea of benevolence or anydesire for gratitude, but good should be done out ofsuch eager sympathy as, for instance, a mother doesgood to her child. This is the highest grade of doinggood which cannot be exceeded. But God Almightyhas conditioned all these grades of doing good withtheir appropriate time and place. The verse citedabove clearly indicates that if these virtues are notexercised in their proper places they would becomevices. "
― Mirza Ghulam Ahmad
5 " Why the tag of ‘aspiring’ writer be the wishful cliché? It’s like a bumper sticker. Say it! I am a Writer. Period. We may all have a target and gradation toward successes, a personal illusion/perception. The quality or perseverance in one’s craft is your act. Flaws? Sure. Yet, you are a Writer, not a wannabe. Let go of the tags. Just write! "