Is it a Privilege to Love?

by Rolf A. F. Witzsche

Is it a privilege to love, 
or is a duty that we love one another, 
or is it neither?

One verse of a hymn written over 100 years ago, reads:

Love is our refuge; only with mine eye
Can I behold the snare, the pit, the fall:
His habitation high is here, and nigh,
His arm encircles me, and mine, and all.

The verse is from a poem by Mary Baker Eddy, called "Mother's Evening Prayer." It is a poem about love, the Love in which we live and have our being. Considering the great potential we have as human beings, and the civilization that we have created with it, with a near infinite potential for further development, it must be said that our very being is the expression of Love, the Love that is God, that is manifest in what we have and are..

With than in mind let's replace the term His, with the term, Love. The result will be as follows:

Love is our refuge; only with mine eye
Can I behold the snare, the pit, the fall:
Love's habitation high is here, and nigh,
Love's arm encircles me, and mine, and all.

The last line reflects the Principle of Universal Love. It doesn't stop with "me" or even with "mine" as our small social perceptions would impel us to limit our love to. Instead it ends with the inclusion of  all as equal in value and worth and preciousness. The question is, if this is the real dimension of love, the dimension of divine Love, can love be optional? Can we do less than express the nature of our being? Oh, sure we can choose to do so and thereby darken our life and our world. We certainly have the option to live foolishly. But ultimately we cannot escape the fact the Principle of Universal Love is built into our being so that our very existence depends on it. But is it a duty then, to love? Or is it a privilege? Or is it something that exists on a higher platform where those considerations don't apply?

In order to explore this question further, let me ask if it is mankind's privilege to extend its development of science and culture to the point that we gain the kind of understanding and the technologies that for instance enable us to reach for the moon, fly across the oceans, develop new resources for living, create literature, art, music and languages? Is it mankind's duty to do all these things? Or is this our privilege as human beings?

I would say that it is one of the great privileges that we have as human beings to look upon the universe with the mind's eye and discover universal principles that are hidden from the visible world, and derive great freedoms from them, and that we utilize these principles in countless ways to enrich our world with the products of our intellect. I would say that it is not a duty for mankind to pursue the development of science and thereby create itself a richer life,  but it is definitely our privilege to do that, which no animal in the world has, or any other species of life that we know. We human beings alone have this capability. It is our privilege to utilize this capability and enrich our world and our lives in it. We can also deny ourselves this privilege and choose live like animals, or worse, as we seem to do in many ways.

But what about the privilege to love? Doesn't this question involve the same principle as the privilege to develop science and discover universal truths?

Love unfolds from the recognition of a profound reality. As human beings we all share one common universal humanity that is reflected in our lives in a vast array of profound qualities. We value and love these in ourselves and we behold them with joy reflected in others. Of course here too, we have the option to close our eyes and deny their value, and thereby live rather empty lives as we do more and more. But we don't have to live that way. We have the privilege as human beings to embrace the vast array of qualities that we have, which we love ourselves for as human beings, and one-another on the same platform, and to develop those qualities to their fullest potential.

On this platform love becomes a universal thing that necessarily embraces the whole of humanity as human beings. Universal love, thus, becomes a great and profound privilege that each of us have. Unfortunately countless limits have been imposed against the universality of our love. Most of the limits are based on political lies for imperial objectives. For example, in Hitler's empire it was an offence to love a Jewish person, which was politically classified as sub-human, a "useless eater" as the Jewish people had been designated together with many other groups. Hitler had them killed in great numbers. Now the Jewish people say essentially the same about the Palestinian people, which they in turn kill and expel from their land for essentially the same reason, who then fight back and kill the Jewish people in return.

The question arises here, whether humanity has a duty as a civilized society to impose a stop onto the endless cycles of inhumanity that in many cases border on genocide. It appears that the answer should be, yes. However, if one looks deeper, another answer unfolds by which the solution of this problem is a privilege that arises out of the scientific development of love.

Without love there is no solution possible to the world's fascism and inhumanity. Fascism comes to light as a state of living from which love has been banned, or has been confined to the smallest possible sphere. In this fascist environment human beings tend to loose their humanity and become reduced to the level of animals, or to even lower levels, such as the fascist beastmen that world has seen far too many of. Whenever this loss of our humanity occurs, the capacity to survive as human beings in a human civilization is also becoming lost. A fascist society is not conditioned to survive long. A society's survival is rooted in the opposite of fascism, the Principle of Universal Love, reflected in the General Welfare Principle and related principles.

In a very real sense, the humanist emptiness in the fascist world imposes a the stage on which society invariably destroys the foundation for its existence. One might call the process national suicide. The state of Israel, for example,  is on the fast track of committing national suicide on this platform by its near total devotion to fascism. The Israeli society may pursue this self-destruction in the name of national security, but this blind pursuit doesn't alter the outcome. The humanist emptiness, which fascism imposes, leads to the collapse of the nation and the eventual end of its existence.

The same must also be said about the global society of mankind. Its almost universal tolerance of fascism that we see today is a reflection that society is becoming fascist itself. This sad state is reflected in the fact that fascism is becoming evermore rampant around the world, politically, economically, and religiously, and so forth. On this road to universal fascism the human society is destroying the foundation on which it's existence depends, such as its industrialization, its large scale infrastructure development, energy development, humanist development, etc., to mention just a few. In the collapsing physical environment, which unfolds in the emptiness of the fascist world, coupled with today's growing insanity and growing emphasis on nuclear weapons, the global society is on the fast track to committing universal suicide.

With this said, let me ask again; do we have a duty to stop those trends towards suicide? Right now the general consensus is that we don't recognize this as a duty. The general inclination is that we sooner let the world slide into hell than to stir our stumps to step out of the fascist trap into the realm of the Principle of Universal Love. However we do have the scientific capacity to take those steps. We do have the privilege to act as human beings. We have the privilege to love. We have the privilege to embrace our capacity to recognize ourselves and one-another as human beings, and thereby not only condition ourselves to survive, but also to love the qualities and capabilities that we all have as human beings with which to enrich our world and our lives.

Nothing in the world can take this privilege away from us. The Principle of Universal Love is an element of the reality of our being. While many barriers and limits have been put in our way against the realization of the potential of universal love, we do have the privilege as human beings to step beyond those artificial barriers and limits. Naturally, this privilege poses some huge challenges in the realm of sexual division and isolation, and marriage isolation. But what about them? Do the challenges change the principle involved? Do the universal principles of the universe limit our privilege as human beings to develop the potential that we have in scientific development, including the potential to love one-another universally for the wondrous humanity that we all share? I would say that the challenges don't diminish our privilege to love universally. They only tend to belittle the way we regard ourselves.

The challenges, undeniably, are great that we face in embracing the Principle of Universal Love, but we are privileged with the capacity to overcome them. We certainly have the privilege to assert our humanity and purge the world of fascism and its inhumanity, and this together with the world's nuclear weapons, imposed poverty, hate, terrorism, looting, and whatever else the face of fascism includes. 

The people of the state of Israel evidently have the same privilege. They have privilege as human beings to assert their humanity, and on the basis of this privilege purge the fascism from their heart, which they presently support, and so condition their nation to survive and prosper, even to start a New Yiddish Renaissance in the modern world, similar to the one that profoundly supported the great cultural developments in Germany during the time of I. L. Peretz (1852-1915) based on the work of Moses Mendelssohn (1729-1786).

The Yiddish Renaissance, like the Golden Renaissance of the 15th Century, and the later renaissance that is reflected in the 1648 Treaty of Westphalia, were all reflections of humanity embracing to some degree the Principle of Universal Love. The privilege to do this has always existed. It was profoundly illustrated two thousand years ago by Christ Jesus, the founder of the Christian era, and was put on the table again in 19th Century America by Mary Baker Eddy who built on the Principle of Universal Love a highly successful platform for scientific mental healing.

To the degree to which the privilege to love universally has been realized in history great periods of prosperity brightened the human landscape. It is interesting to note in this regard that the long train of wars and crimes against humanity that blacked history from the 16th Century to the present appears to have been temporarily halted for 45 years from 1866 to app. 1910, which coincides with the period in which the Principle of Universal Love was profoundly put on the table in America by Mary Baker Eddy's work and to some degree in Europe by I.L. Peretz, the father of the Yiddish Renaissance.

While it is impossible to prove that the heightened focus on the Principle of Universal Love during that 45 year period of relative peace in the world is the result of any specific pioneering development, the historic coincidence suggests that some interrelationship exists, which is significant in our period. We live in a world where fascism in politics, economics, religion, and other areas, has brought the whole of mankind to the brink of a looming existential crisis. The significance of the historic coincidence is that we do have the privilege today to repeat the process that has brought light into humanity's past, which is, to love universally, and to go beyond anything we have achieved in this line towards the fuller realization of the Principle of Universal Love.

We all have that privilege to do this, today. Shouldn't we avail ourselves of this privilege that we clearly have? I have written a series of eight novels exclusively to explore the dimension of the Principle of Universal Love and the great challenges that arise, especially in the social domain. It is easy to make political demands, and economic demands, and talk about peace in the world and the General Welfare Principle, and so forth, which are all reflections of the Principle of Universal Love. However, the Principle of Universal Love becomes much tougher to deal with when we have to deal with it at the home gate in the midst of sexual division and isolation, and marriage isolation, where universal love is regarded almost as treason. Still, we have the privilege to love universally even there, regardless of the challenges involved, which won't change the principles.

Whether we survive in this world and prosper, or commit universal suicide and regress into a New Dark Age in which only a fraction of the people living today can survive, depends on our determination at the present stage to utilize the privilege that we all have as human beings to replace the emptiness and inhumanity of fascism with the light of universal love. This happens as we embrace the very substance of our humanity. In this process however, a third factor comes into play, which makes love neither a duty nor a privilege, but something far greater. 

This third factor comes to light through scientific development. There exist two models for mankind to relate to one-another. One is the vertical model of top-down control. This model puts truth on the top, humanity at the bottom, and a fascist intermediary in the middle that interprets truth to humanity. Trapped in this hierarchical lock mankind becomes saturated with intentional lies that diminish and eventually destroy it humanity, rendering mankind fascist itself. All forms of this vertical model are inherently fascist by nature. However, there exists another model for people to relate to one-another.

As the total opposite of this 'vertical' (fascist) model stands the 'lateral' model of human relationships, in which mankind is defined by its universal humanity that we all share as human beings. Here mankind comes to light as the most richly endowed species of life in the universe, each one a star living side by side, clothed with the sun. As a human being no one stands greater than any other. To the contrary, in the brightness of our common riches we are all bound to one-another by strands of love that unfold from these riches and the light of our common humanity as human beings.

In this environment of an honest embrace of our universal humanity, which is reflected in our self-love as human beings for the riches we share, universal love unfolds neither as a duty nor as a privilege, but as the most natural thing in the universe, even a universal principle that we cannot avoid. Once the recognition of this lateral environment is scientifically established as the truth of our being, it becomes actually impossible not to love universally. In such an overflowing environment of great inner riches and 'light,' fascism cannot exist, just as darkness cannot exist in the brightness of the noon-day sunshine. The substance of light always overlays the void that is darkness. Once this advanced recognition of the natural model of human existence is established in consciousness the embattled nations of today will enrich and uplift one another, rather than kill one another, and mankind as a whole will begin to realize its potential to create for itself a brighter world than any that has yet been imagined. Not only will nuclear weapons vanish from the human scene, but mankind's self-development will unfold infinite material riches and boundless available energy resources that presently lay unused at our feet while we starve ourselves to death.

Of course this potential has not yet been realized, and until it is, it remains our privilege to develop the scientific recognition that we are capable of, to discover the lateral model of interrelationships as the natural model for human existence. However, once this recognition is made, universal love is no longer an option for mankind, but becomes a thing of life that is as natural and unavoidable as breathing the air that surrounds us. The Principle of Universal Love is not something that we can really ever choose. Instead it comes as a part of the package when we begin to recognize ourselves as human beings.

Rolf A. F. Witzsche

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