The True Chossid

אין חסיד אלא המתחסד עם קונו
The Tikkunei Zohar teaches us that the true Chossid is one who is kind to his Creator. Why is this?
One who loves one of God's creations, even if he is full of love towards it, his love is limited as it is is directed to only one part of Creation. To the rest of Creation he has no feelings of love. He is therefore not connected to the light of Chessed (kindness) which permeates all of Creation. One who is connected to the light of Chessed itself feels a love that is deeply essential and is not limited to a particular recipient of that love. One who feels love only towards those he loves, and towards others he feels no love is lacking the essential Chassidus, it is merely something that he experiences now and then towards his children or some other target of his affection.
True Chassidus is intimately connected with the Godly Chessed which permeates all of Creation with no limits. The goodness of Hashem and His mercy extends to all of his creatures. The same is true for all those who have truly connected to Chassidus. Love of Hashem is the root of the love for all.
ה"ו שנ"ו

Extra Credit

Acts of Chassidus (in context Chassidus refers to behaviors that are beyond what one is obligated to do by the Torah and the person is taking them on) depend on the roots of one's own Neshama. Each person is rooted in different aspects of spirituality which are the areas in which he or she is meant to operate. This is why we find that different righteous people emphasized distinctly different areas of Chassidus. Each one sought to add behaviors that were commensurate with his own spiritual inclinations. One whose soul is rooted in Chesed is meant to seek out unique opportunities to perform Chesed. One whose soul is rooted in Malchus should be especially scrupulous in his performance of Mitzvos. In order for Chassidus to be real, a person needs to understand his own spiritual roots so that he does not undertake behaviors of others that are not appropriate for his own spiritual makeup, and will only serve to damage those areas in which he is more connected.
ה"ו שנ"ג

Being Present

The present is what is most important. It is for this reason that the primary name of Hashem is י--ה---ו--ה a name which indicates that He is always in the present.
What does it mean to be in the present? It means to succeed in focusing on the present to the extent that one has no thoughts on anything other than what he is involved with at this moment. The reason we spend so much time thinking about the future and the past is because we are not fully invested in the present. Since we aren't completely immersed in what is occurring now, our energy becomes scattered and we jump to day dreams of the future or reminiscences of the past.
The fact that we are experiencing time, the past and the future, shows how weak is our grasp on the present. If we felt the richness of the present, there would be no room to be feeling anything else. Olam HaBa, the World to Come should not be understood as day after day with no end for all eternity. That isn't eternity, it is past, present and future with no end in sight. Eternity is above any concept of time. It is a state of always being in the present until there is no feeling of any other time, past or future.
We don't mean to say that the past is unimportant. We need to learn from the past, to know where we are coming from and where we are heading. The future is important as we need to use the present to set ourselves on a productive path for the future. But both past and future are tools to direct the present, anything else is memory and fantasy. They are important, but only as a means to the primary, and one cannot allow them to define the present. They need to be used where they are helpful, and pushed away when they limit us.
ח"ת פ"א