NAWAPA XXII Ice Age Alliance (iaa) 

Escape From Fiction to Freedom


NAWAPA 22: Sex and Spirituality


 Rolf Witzsche
researcher, author, producer, and publisher

NAWAPA 22 is not primarily an engineering project for creating the physical resources that would enable a 7-billion world population to survive as the ongoing Ice Age transition to a new glaciation cycle takes its toll on northern agriculture. Nothing will likely be done on this vital front until a new sense of the spiritual identity of the human being creates the needed imperative for things to happen. This covers a wide front that includes sex, marriage, and a scientific sense of the natural unity of humanity as human beings.

A bold historic approach

One person who raised the issue courageously to some prominence, and she did this more than a hundred years ago, long before the circumcision became an issue in America, was America’s founder of a scientific approach to the Christ that she called, Christian Science. She was a rebel standing at the leading edge and raised a banner that no one dared to follow or actually understood for its advanced spiritual significance. She created a Christian church and made no provisions in her church for marriages. She said in essence to her followers, if you must have them, go elsewhere. 

Even from a spiritual scientific standpoint her actions are radical, but profoundly rational at the same time. She is saying in essence, aren’t we all universally married to one another as human beings? So why invent ceremonies that deny what already exists in truth? What she proposed is revolutionary: a human society without the institution of marriage as it exists in the small, but one that acknowledges our universal relationships based on spiritual truth that no one exists outside of, but which demands spiritual discipline. Logically one would say, why not? Aren’t we all ‘married’ more deeply to one another as human beings, or as children of a common universal human soul? Why should marriage divisions rule civilization?

In practice, being unable to step up to her higher platform of recognizing the underlying truth, all of Mary Baker Eddy’s followers, or at least most of them, have gone to other churches to get married. But was she right in taking such a stand for setting up a high platform? 

Marriage fiction

Like so many religious historic fiction, the institution of marriage predates written history. In the course of history the development of the marriage tradition has become so widely diverse that every religion appears to have its own laws and regulations, many of them called holy, and many of these holy ones having become devastating to women in numerous different ways, including being stoned to death for taking part in unauthorized sex. And so, numerous myths abound. But where to we find the truth?

The long enduring as truth

If we look for the truth, we may find it best preserved if we look for it in what has been long enduring. What we find there is surprising. Go to a strip club and you will find that when a woman’s vulva is revealed on stage, the smiles of the customers brighten, the faces become ‘lighter’. The sexual features of the dancers is what the strip-club audiences relate to, and value, and come for. The attraction is built into their humanity regardless of age and social background and the individuals’ trade or profession. 

The devadasi system

The scene that the men in the clubs enjoy may have been the same as those in the temples of ancient India of the 6th Century BC or before this time, where erotic female temple dancers, the devadasi, performed music and dance in the great Hindu temples during the services, and also in some courtly places as well, and in some homes.

By name, the devadasi were dedicated to serving God or truth. Perhaps the intention was to serve the great spiritual truth that humanity is singular and one, so that their dancing created a sense of unity based on a profound truth as all enjoyed the celebration of our universal humanity as human beings. By being ‘married’ to a temple, or ‘dedicated’ to a temple, or being dedicated to a god or goddess, the devadasi had enjoyed a high status in society and a privileged life. This apparently lasted for some time until the devadasi system was perverted into a holy prostitution system, possibly during the Brahman Dark Age, and possibly as a means for creating revenue. It degenerated from there until in modern time it became outlawed altogether for the exploitation it was transformed into.

Nevertheless, it appears, as if time had stood still, the original truth of our universal humanity still stands. The strip club dancers of our time perform the same service as the devadasi did almost 3000 years ago, and evidently for the same reason, and being valued the same for that reason. So it appears that nothing much has changed in the intervening millennia in this celebration that has some aspects of a profound truth standing behind it, rather than being a fad. It even defies the holy wedlock of a single man and woman being bound exclusively to each other, which in this wider context is a myth, another religious fiction, because the majority of the patrons of the strip clubs are evidently married. Where then does the boundary lie between fact and fiction?

The evident fact seems to speak of a truth that has a scientific foundation. Just as God, the Principle of the Universe, can be recognized only in the singular sense, as it is so recognized in Islam by the name Allah - the one that is All, so humanity is only correctly recognized in the same singular form as one humanity that includes all people. The people in the strip club respond to this truth, just as the patrons of the temples had 3000 years earlier, and each under vastly different circumstances and backgrounds. The resulting scene of a wider sense of unity based on something that is real, is a kind of universally felt unity that supersedes the more artificial aspects, such as the tightly confined civil marriage boundaries. In this sense the strip club dancers, like the devadasi before them, celebrate a form of sacrament that stands apart from fiction, a sacrament with an element of our humanity that is real, that reflects our underlying universal unity as human beings. This sense is fast vanishing. And with it the sense of the universal welfare of humanity is vanishing.

Sacrament acknowledged

A survey conducted in England suggests that the underlying sacrament is actually much more commonly practiced than is general believed. The survey results indicate that more than 50% of the respondents had engaged in sexual intimacies outside the marriage boundary. Many of the rest may have wished to do so, but had lacked the opportunity or whatever. However, is the grass really greener on the other side of the fence? The answer appears to be that it is isn’t, but that it is greener without the fence. With the fence disregarded, honesty touches on the great truth that humanity truly is one - a single universal whole that is individual only in expression. Sexual intimacy appears to be a fulcrum where this deeper unity in oneness is most powerfully coming to light. The vulva appears to be the fulcrum point for men, and so on.

In another survey the responding women tell us that 80% prefer oral sex to vaginal sex, and evidently just as many men too. This seems surprising, but is it? Wouldn’t men be inclined to seek a form of sexual intimacy that they cannot have without a woman? There is more honesty in this intense form of sacrament unfolding than outside of it.

The human society appears to need these forms of sexual sacrament of universal love as drivers to power the greater sense of unity that comes with it, which of course lingers on long after the sex act itself is concluded. The resulting intelligent awareness of a universal oneness that combines all humanity appears to be a feature that is exclusive to only human beings, or at least most highly developed by them. Humanity cannot exist without a highly developed cooperative unity that is critical in all aspects of its culture. When this foundation is eroded, dark ages erupt. Out of necessity, this greater sense of unity appears to be as wide as possible, because the complexity of human living requires a wide cooperative platform to function. When this wide platform diminishes, civilization diminishes with it. Thus, sexual intimacy appears to play a much more powerful role in our complex civilization than we presently realize.

The Temples of Kahjuraho

India again may give us a hint of the importance of it. 

Back in the 900 AD timeframe, in slightly over a century, over 80 great sandstone temples were built, all in a single area near the present town of Khajuraho. Of these 25 temples remain still standing. See an example The builders didn't use mortar. The stones are held in place by gravity, utilizing mortise and tenon joints. However, such a type of construction requires extremely precise workmanship, and this especially so with some megaliths weighing up to 20 tons. 

The question arises here, what type of culture could have created the enormous economic and technological resources to build over 80 great temples of this complexity in so short a time. The answer appears to be evident in the temples themselves. The temples contain numerous sculptures of human beings. Of these 10% are sexual in nature, a type of erotic art.  See example. The human-motive sculptures are typically located outside the temple or on the outside of the inner wall, depicting human beings, human bodies, and the changes that occur in bodies, as well as facts of life.

Sex and economic development

It appears to have been the sexual focus reflecting our universal humanity, including the focus on sex as a valid aspect of it, which had enabled the development of a civilization in this region and time, that had developed the great cooperative economic power and technological knowledge and skills that had enabled the vast building project to succeed. This is what had evidently happened in Khajuraho. And this happened at a time when much of Europe was trapped into the Dark Age that flowed out of the shadows of the terror-fiction of the Roman gospels.

When the general caring by people for one another in society, which the sexual intimacies are designed to help develop, falls by wayside, the driver for the self-leadership in society falls away. Then, as one would expect, an oligarchic system develops that fills the void and casts its shadow of dark ages of intellectual and economic regression of the type that we see aspects of again in many places around the world. 

Almost the entire world is presently suffering from an extreme case of lacking a deeply conscious self-leadership in society. No such leadership really exists. The hustings are empty. This may be the reason why humanity has nuclear weapons stacked up against it by the tens of thousands and finds itself intensely looted by a worldwide monetarist empire, and like slaves, finds itself unable to resist it. For the lack of its self-leadership, being trapped into self-isolation by indifference, humanity may well suffer a nuclear war and become extinct by it. A self-isolated society is functionally a dead society. When the principles of civilization by which humanity developed, are ignored, civilization disintegrates and society with it. In a fully functioning society - where the functioning sacrament of universal unity is strong, wide, and intense as a conscious manifest of the truth that humanity is a single, universal, and all-inclusive whole - the genie of nuclear war would have been banished long ago, and likewise the looting of society by an oligarchy. None of these would have been permitted in a fully functioning society, much less be allowed to develop into the monsters they have become.

The Marriage of Figaro

Mozart composed an opera on the theme of the wider marriage bond that creates a richer environment when the fictional marriage model is temporarily set aside. In Mozart's opera, the Marriage of Figaro, a noble count falls in love with a servant girl and on the night of her wedding to another servant. The count invites her to meet him in the garden. There, in the moonlight, he pours his heart out to her in a profusion of deep affection. However, it turns out that his wife and the girl had exchanged garments so that the count utters his profusion of love, without knowing it, to his own wife. 

At the finale of the opera, when the deception is revealed and everyone is aware of what had taken place, the count is graciously forgiven by his wife. With this the opera ends. But does it really end? What had been said cannot be unsaid. What had been done cannot be undone. The audience is required to take this puzzle home with it and decide whether the count’s honest responding to a wider sense of humanity would create a richer and more secure environment in their life as they all would continue to live together as before.

In a way, this is where we stand today in the larger world. The challenge lies before us to acknowledge the truth that all humanity is one - a single universal whole, though individual in expression. Unfortunately, the world is still far from meeting this challenge. The fundamental failure appears to be the rooted in the profusion of fiction surrounding sex, and sexual relations.

Sex versus empire

America’s spiritual scientist Mary Baker Eddy, of the late 1800s, has put the sex issue boldly into the foreground as the critical element to be uplifted, perhaps in order to serve as a foundation for bringing an end to the rule of empire and oligarchy. While she never referred to sexuality and related issues in any of her published writings, she has put the subject squarely on the plate.

Almost 30 years after her scientific breakthrough was made, which had developed into a fast-growing movement by then, she had purchased a parcel of land in the middle of Boston for the building of an edifice for her church. The construction was completed in 1894. However, there was nothing ‘normal’ about the outcome. 

The land for the edifice was triangular in shape. The triangle can be seen as symbolic for the shape of the part of the human crotch that include the groin and genitals. The church edifice that was built on this triangular land has a bell tower located near the lower tip of the triangle. Also adjacent to it, at the very tip of the triangle, a special room was constructed, called Mother Room. See: the original edifice of the Mother Church in Boston.

The small special room at the tip of the triangle is prominently located at the forefront of the church. However, it fulfills no functional purpose. It was actually ordered to be closed to visitors shortly after it was built. Nevertheless the room does appear to fulfill a symbolic purpose as a sexual symbol together with the tower, which are both located in anatomically correct places in relationship to the whole. The tower symbolizes the penis of a man, and Mother’s Room the vulva of a woman. The evident massage is that in the domain of Science and Truth there exists only good.  This means that is a part of the design of humanity is inherently good

This strange, but profound symbolism, is the foundation on which Mary Baker Eddy Church of Christ, Scientist, is built. By placing her church on a triangular plot with its two symbols of sex at the fore-front of it - which are symbols of aspects of our humanity that are traditionally hidden in shame and deemed instruments of sin - Mary Baker Eddy is saying to humanity that all aspects of God’s creation are intrinsically good and profound in their purpose, from the least to the greatest, and that if sex is an element of our humanity that is shunned and offends society, the perception is false and must be healed so that the universal singularity of humanity does not become lost.

There is only good

Her symbolism and its profound meaning that there exists ONLY good in the universe, sets Mary Baker Eddy's contribution to humanity apart from every other religion, ideology or philosophy. She stands on the platform that all that is real is good, and that everything else is fiction or delusion. There is no evil possible in her perception of reality, or the nature of Principle. Evidently only one Creator and creative power exists in the Universe. Antagonistic principles would be a contradiction to each other, whereby the universe would collapse. And so, her perception is that a singular purpose is inherent in all Principle, manifest as all harmonizing good. As I said, if this wasn’t so, the universe would not exist. A self-countering universe or creative principle or power is not possible in the real world. On a mutually defeating platform nothing would be created.

The world is currently at the threshold to an extreme crisis. The crisis is the most extreme in its potential - but what is it that unfolds as a crisis when there is no evil possible, only good? What appears contrary to good in all its aspects is defined by her as being nothing more than a far-reaching game of fiction, an error in perception, a delusion and self-delusion. Here we find the greatest tragedy ever created. While the apparent evil often seems dangerously real, the fact remains that there is only good existing, because good is singular and is All, so that nothing apart from it is possible and endowed with power. Humanity is good. It is good in all its aspects, because God is all there is. This definition is scientific. 

In contrast, many religions are laced with evil deities - Satan, Lucifer, the Devil, etc, while society itself acknowledges evil enemies, evil rulers, evil people - all in a vast tragedy of fiction that in the light of scientific reality adds up to zero. 

So it is amazingly profound then that Mary Baker Eddy's original Mother Church was built as a monumental symbol of this truth, and this in the most shocking manner, yielding a statement cast in stone that proclaims that there exists only good, for the simple reason that nothing else is possible.

Mary Baker Eddy said of her creation that "future ages must declare what the pioneer has accomplished."

The Taj Mahal

Sex symbolism in profound architecture, while it is rare, is nevertheless not without precedence in great spiritual monuments. One of the greatest example of this type of monument is the Taj Mahal in India. See: Image of the Taj Mahal

The Taj Mahal is one of the great Hindu temples, predating Muslim rule. Its profound design rules out the theory of the Taj Mahal being a Muslim mausoleum, as the official version has it. Also, evidence suggests, from the carbon dating of the wood used in window frames, that the great temple was built much earlier than is officially assumed. It suggests that the temple was captured and plundered by the Shaw, who them closed it and had it converted into a Muslim structure to be used as a royal burial place. This type of practice was not uncommon for Muslim rulers. Carbon dating of the wood suggests that the Taj was built in the 1200s as a Shiva temple, some time after the building of the temples of Khajuraho, the sexual temples. 

Hindo sexual symbolism

The sexual symbolism that is designed into the Taj Mahal architecture is consistent with Hindu mythology where the human sex is deemed holy, so that its intimacy is recognized as a desire that has a spiritual purpose and should be satisfied as something holy. This concept appears to be symbolized in the Taj Mahal. The great dome of the temple, for which it is known around the world, is boldly made in the shape of a woman’s breast, and stands complete with an areola on top. There are a total of 16 dome structures in the temple complex, and a total of 16 male symbols of which the four towers are the most prominent. 

The sex symbolism is also reflected in the garden that lays before the Taj Mahal temple structure. The garden is a large flower garden that is divided down the middle by two narrow reflecting pools that are joined in the middle by a slightly raised pool, called the pool of abundance. It doesn’t take much imagination to see in this arrangement the structure of a vulva reflected. The line of the pool with the garden on either side is pointing to the great temple, and points directly to the vaulted archway that may be symbolic of the hooded clitoris. 

The conjecture that this may be so may cause revulsion, especially the suggestion that the great temple celebrates sexual features, and that those are profusely out in the open. However, in Hindu theology the human being is seen as a divine emanation, which is inherently wholly good in all its aspects, especially those from which spring intimate relationships between people, which obviously also become reflected in the larger domain, such as in intimate cultures, families, and nations.

Sex hailed in a Vedic Hindu Upanishad 

In one of the Vedic Hindu (Brihadaranyaka) Upanishad appears a creation story that renders sexual intimacy a divine sacrament. It states bluntly, “her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted fire; the two labia of the vulva are the two stones of the soma-press. He who, knowing this, practices sexual intercourse wins as great a world as is won through the Vijapeya sacrifice....” 

Some sages said that whoever performs the sexual act without the spiritual knowledge standing behind it will depart from this world impotent and without having gained merit.
(see: http://www.sss-now.org/sacred_sex/archive/sacred_sex_texts.htm#Brihadaranyaka)

Celebrating a sacrament

The point in all this is that the human sexual design is not just focused on procreation, but is designed to inspire a cooperative unity and closeness in the social domain without which a civilization cannot function. Thus sex creates an emotional force that is designed to be fulfilled, and which, when it is fulfilled, creates a society that fulfills all human needs to the greatest extend possible with a strong focus on the general welfare principle. On this platform civilizations prosper. The Taj Mahal appears to have been built to celebrate this profound design that is itself anchored in a culture of divinities with a long history. 

And so it was that the Taj Mahal was evidently created as a monument of a divine sacrament dedicated to the most highly revered god in Hinduism, the god Shiva. The monumental temple that the Taj Mahal is,  could not have been built for the private purpose of a ruler, but reflects the dedication of a people to a highly reveered divine being in which society finds its purpose and truth.

Wrecked by the Pharaohs

It appears that the Egyptians in the epoch of the Pharaohs had discovered a method for wrecking the intricate design that creates a human civilization. They discovered the circumcision and its effect. They discovered that when a critical element of the design is amputated, it leaves in the wake a more-slavish people who are more pliable to be controlled, and less human in their approach to one another, so that they can be exploited and used for wars. 

Indeed, that is what we got on a large scale today, with nearly a billion people living a circumcised existence. It is not surprising therefore that we've got empires established that control the self-made slavish society that lends itself well for fighting wars and for looting one another. Society has become so intensely disconnected and isolated from one-another and its humanity by this process that it is now burning its own food in great masses, in a starving world, and that it fields weapons of war with the power to eradicate itself with them, and that it dreams with the insane of the ‘merits’ of depopulation. These tragic phenomena aren't a human hallmark. It appears logical therefore, that in order to rebuild itself, society has to first stop its self destruction. Sex stands prominently in this foreground, because that is where the wounding of society is inflicted, and also to some degree in marriages that fosters sexual division and isolation.

The triangular church

The architecture of Mary Baker Eddy’s church appears to be designed to heal that element of our humanity that has been used to destroy so much of our civilization, and has divided society, and isolated it sexually to the greatest possible extend with the corresponding loss of the general welfare principle. While Mary Baker Eddy couldn’t have imagined in her time that we would sink so low as to prepare the means for the destruction of our world in a nuclear war, or would drive ourselves into hunger by burning our food, and massively steal from one another financially towards the total collapse of our economies, she evidently did understand the disabled foundation of humanity that the system of empire is built on. Evidently she determined to heal humanity of this disease.

In this context she designed her church edifice in such a manner that the congregation faces towards its two sex symbols, while the services are conducted from the position represented by the two sex symbols, which is the position of the truth that in the divine creation all is good, and no opposite is possible. In the geometry of the triangle, none of the sides stands in opposition to another.

It is not known whether or not the sex symbolism is intentional. She issued no statements about it. It only appears to be so, because she herself purchased the land for it and evidently inspired the resulting design. Perhaps this is as far as she could dare to go. For her to speak about the sexual significance in writing would have been too much for the Puritan New England world of the late 1800s. Nevertheless she maintained her focus on sex in other ways, and also her focus on sexual relationship issues and marriage issues. She deals with these in some other rather prominent places as if to say to society that the sexual platform includes critical moral issues that require healing, and that without this healing taking place the upwards path for stepping up to higher ground is blocked by which the downwards tendencies towards rapidly fading expressions of humanity in society become wide open.

Healing imperial liberalism

If it was her intention to inspire a healing process that society badly needs, she was right on the mark. 

In today’s world of unrestrained liberalism, the self-clamed liberty of empire to loot the world, by which all the nations are drawn into the imperial sewer where they loose their sovereignty, their culture, and ultimately their identity. We are seeing more and more of this. When NATO soldiers, or U.S. soldiers, are dragged into war to risk their life in far-off countries to serve as cannon fodder, what are they fighting for? Are they fighting for meeting the human need? Are they fighting for the universal welfare of humanity? Or are they fighting to protect the wealth of millionaires and billionaires - and put their life on the line to support the quest for oil, power, control, and thievery? 

In the insane new world of unrestrained monetarism, called liberalism, a person quickly discovers that it has nothing left worth fighting for except its humanity. Its humanity is the arena where humanity should be fighting for its life. This is the only thing that has any substance that is real to the individual. All threads eventually lead to this point. If humanity is singular and therefore universal, the individual’s interest, is by its principle, the common aims of all mankind. The two are one, and the substance is real. On this platform a person has something worthwhile to aim for, to struggle for, and to fight for. That’s the universal welfare principle unfolding, or the Principle of the Advantage of the Other, as it was called in 1648 when the Treaty of Westphalia was enacted, which was the greatest peace treaty of all times. It had ended war with the stroke of a pen and left no one vanquished. Mary Baker Eddy put the sexuality dimension into this context, because as some of the greatest ancient cultures indicate, this arena is designed to have the same type of healing effect. And in order to have this healing effect, the starting point has to be that the design of the universe and humanity is intrinsically good, and that anything contrary is fiction. The world is so full of contrary fiction that civilization is presently rapidly collapsing. Her healing goal, evidently, was to enable society to cut its way through the fog of that vast sea of fiction.

Defining the fiction of Jacob’s tale

In a case of going back to the basics, Mary Baker Eddy utilized the Jacob tale to illustrate some profound principles and their relationship to the oligarchic system of empire. 

In the tale of Jacob, as I had pointed our earlier, which is worth repeating, Jacob is put into the scene in the role of a rat who conspired with his mother to deceive his father, and this terribly, and thereby to cheat his brother out of what was most precious to his brother, his birthright blessing. Thus, as an ‘empty’ person, instead of facing the consequences of his deeds, the fictional Jacob fled to his mother’s brother in a far distant land. There he fell in love with the younger daughter of his host and worked for seven years to receive her for his wife. But on his wedding day he found that he had married the older daughter, Leah, instead who had to be married first according to custom. So he worked for another seven years to obtain the younger daughter, Rachel, also. But Rachel was barren, while Leah bore him sons, which Leah used as an asset to win Jacob’s attention. 

When Leah gave birth to her first child, a son, from this background, she voiced her intention, saying, “now my husband will love me.” Indeed, wouldn’t everyone cheer for her today? She named the child Reuben. But Mary Baker Eddy gave Leah's intention behind bearing the child a scolding assessment as the motive was based on a delusion, on an error in thinking that is focused on corporeality, sensuality, and mortality. 

The writer of the story seemed to recognize that it is hard for a person so trapped to become free. Consequently when Leah bore her third son under the same circumstances, she named the boy Levi, which means "attached." Mary Baker Eddy interpreted the intention that is reflected in the name, as, “...a sensual belief, ...denial of the fullness of God’s creation, ecclesiastical despotism.” 

It should be noted here that the Jacob story was evidently written as a tale to expose the dynamics of a circumcised society and its debilitating impact on marriage relationships. Leah reflects this. She found herself trapped into this environment and struggled to survive by playing the controlling game herself, though she evidently found it increasingly empty.

Eventually, in order not to be outdone by her sister, Jacob’s beloved Rachel who was barren, gave her “handmaiden” to Jacob for a wife to have children through her. When a son was born on this platform, Rachel named the child Dan, meaning "to judge," as she assumed that God had judged her worthy. But Mary Baker Eddy disagreed. She interpreted the intention for the birth as, “Animal magnetism, ...error working our the design of error, one belief preying upon another.” That’s the mark of a psychologically wounded and empty society, stuck in the controlling game.

When Leah stopped bearing children after her fourth child, she followed her sister’s lead in the story and gave her handmaiden likewise to Jacob for a wife so that more children could be born for the family. She named the resulting son that arrived on this platform, Gad, which means, "a troop is coming." Mary Baker Eddy gave the stated intention extremely high praise. She called the intention, “science; spiritual being understood; haste towards harmony.” 

Describing the dynamics of empire in contrast with the dynamics of a renaissance.

We have two processes of the exact same type described here, though each for a radically different intention. Rachel’s intention was focused on personal gain. With this in mind she was standing in denial of the singularity of humanity. With her scathing assessment of the intention, Mary Baker Eddy laid down the basic nature of the intention for the system of empire. Here is the full text of her description of the nature of the system of empire: “Animal magnetism; so-called mortal mind controlling mortal mind; error, working out the designs of error; one belief preying upon another.”

But Leah’s intention in the family dynamics was no longer for personal gain at this point, as it had been in the beginning. Leah had gradually realized that personal gain means nothing without the universal welfare in which it is expressed. Thus she just jumped above the broken step that didn’t work anymore and raised herself to higher ground. She focused on the universal welfare of the family instead. This intention, which she expressed in the name of the resulting child, motivated her act of giving her handmaiden to Jacob as a wife in order to expedite the process of building for the general welfare, to make it more efficient. Correspondingly, when Mary Baker Eddy described  Leah's higher-level intention that is reflected in the naming of the child, she described with her definition of the intention the nature of the process of building a renaissance. Here is the full text of her description of the nature of the dynamics of a renaissance: “Science; spiritual being understood; haste towards harmony.” 

Wouldn’t this type of breakout be sufficient to heal the circumcision wounds today? The general welfare principle places high demands on humanity, especially in times of the ongoing Ice Age transition that we appear to have progressing now in its beginning stages.

Would anyone even consider a renaissance?

It is hard to imagine that Leah's action would be possible in today’s world, especially in the context of a wife inviting her husband to have sex with her own friend, and for them to have children together for the welfare of the family. This displays all the features of an impossible fiction, nevertheless Mary Baker Eddy gave Leah high praise for this very intention, because the intention of her doing so was to set up a higher-level stage for the universal benefit of all. 

While the Jacob story is evidently fiction, the way the fictional relationships play out illustrates a principle that has been lost sight of in modern time, namely that our humanity is sovereign. Mary Baker Eddy gave Leah her highest praise, because Leah acknowledged the reality of the universal marriage of humanity as human beings.

Mary Baker Eddy defines marriage as the moral platform for human generation, but she didn’t place a limit onto the moral dimension. She said at one point, “There is moral freedom in Soul.” Leah was justified by this fact to widen the horizon for the progress of family. Leah had made the marriage principle the center of her affection, but had given it a far wider horizon for the wider expression of this principle than anyone would dare to do so today. Thus, Mary Baker Eddy utilized the Jacob story to cut through some of the thick fog of fiction surrounding the marriage of humanity with one another in the smallest domain, and to opening its horizon to the truth of the universal marriage of humanity as human beings on which the wide world of civilization unfolds.

Rachel in the Jacob story, in contrast, didn’t reach above the sewer of empire but remained trapped in it, where she eventually died. 

Holding on to a renaissance

With the use of these stories Mary Baker Eddy illustrates that our individual riches in living are anchored in the welfare of humanity, or as it was in the story, the welfare of the family. Our family is the whole of humanity. It took Leah a long time of growing up to develop to this point of recognition. But even then, Leah couldn’t hold unto it. With the aid of the mysticism of the fabled mandrake plant that is said to aid conception, Leah had been enabled to bear children once again in the story, but in being able to do so she found herself drifting back into the old mentality once more, of focusing on personal gain. At the birth of her sixth son Leah said, “now will my husband love me, because I have given him six sons.” She saw her child once again as ‘property’ with a value attached. Such regressions have happened far too often in the real world likewise, and are still happening.

The world has seen numerous great breakthrough experiences that have become great periods of renaissance, but the profound achievements have all become lost. In many cases wars have erupted. 

The question needs to be asked, did society become evil in its regression so that wars broke out and ravished the nations? The answer is No, because the human being didn’t change its design as a human being, but became sloppy in its thinking, and with it erred tragically in its intentions. Sloppy thinking, apathy, indifference, mysticism, fiction, terror, monetarism, and so on, have taken the focus away in the modern world, from the truth that humanity is one in spite of appearances. This loss of focus on what is actually the reality of our being has enabled division, hate, looting, economic destruction, and so forth to the point that wars erupt that are designed to never end. 

To get out of this trap we really do need to be touched by something that is profound, by something substantial and universal, by something that we can recognize as the truth in which we are all human beings with a common humanity, and common hopes and joys and aspiration. Sexual intimacies, intelligently directed and honestly embraced, do have the potential to raise the bar higher for recognizing the singularity of humanity that becomes expressed in the Principle of the General Welfare, or the “Principle of the Advantage of the Other” as it was known in 1648.

If this was the intention behind Mary Baker Eddy’s message that was carried by her church, she was right on the mark, because the ultimate cannot be achieved without the models that are put forwards by the simple, the basic, and the moral that take us step by step to higher ground. Defining it, she writes, “Its crowning ultimate rises to a mental monument, a superstructure high above the work of men's hands, even the outcome of their hearts, giving to the material a spiritual significance - the speed, beauty, and achievements of goodness.” (The First Church of Christ Scientist and Miscellany, p.6)

Our collapsing world

The world economy is now collapsing under the weight of oligarchic financial thievery. Mary Baker Eddy suggest that this train to hell can be halted when there is sufficient interest in universal freedom and the rights of men that flow from our humanity. Militarily society is playing with matches in a hay barn by hailing the nukes in a fragile world. Ideologically society has joined the choruses of ‘town criers’ who are demanding the radical depopulation of the world. Politically, today's society lives in the gutter of perverted science that should be classified as science fiction. And so society has lost itself on all fronts and has become fascist, burning food in a starving world with automobiles as biofuels. Socially, most of society has become slaves, slaves to its own executioner. It hails those who wring its neck and watch it die. And the list goes on, of the crimes society commits against itself by letting its care and humanity vanish with the wind..

Sure, political solutions can be enacted to address some of the greatest dangers and tragedies, but political solutions are typically mere Band Aide measures or mere emergency reactions. In this context even the common-sense solutions that should be easily achievable, have become increasing unattainable as the light of civilization is fast going out and is becoming replaced with the darkness of insanity, fear, terror, fiction, and so on. We've become a wounded society, a failing society, for the loss we've suffered within.

The breakout for the healing evidently lies on higher ground than the political domain were the impasses are rooted. Here, on this higher ground, as was noted already in ancient times, the healing comes from the scientific recognition that beyond the fictions that pervade so much of our history, the reality remains that our humanity is singular and universal, an all embracing whole that people can readily relate to when they dare to sweep the web of historic and modern fiction out of the way.

We may say today that it had been probably much easier to do this in the ancient times when the Toltec sang their songs of love and the builders built their great pyramids and temples and so on, but is this conjecturing not also fiction?

We have achieved in our age what no other culture has achieved before, by which we became a seven-billion world population, that no one imagined to be possible just a century earlier. Astronomically, we no longer look up to the stars from the ground as the ancients were shackled to do by unbroken limits, but instead look out from them upon the universe. We have even built our own stars, small as they may still be.

The more we free ourselves from the fog of fiction in history, religion, social and sexual relations, and advance our scientific cognition, we thereby discover evermore of the dimensions of our humanity to the point that our destiny lies no longer tied to the repeating fires of wars, holocausts, genocides, and that one final war that ends all, but lies instead in the power that our humanity is, to bring a seven billion world population into and through the next Ice Age for which the transition has already begun. In this context NAWAPA 22 is now put onto the table. It demands that we get our spiritual house into order, which we have the capacity to do. 

On this front, if we face it with an eye on the truth, we find ourselves poised to break all records in the advance of humanity and thereby really do the impossible, banishing the world "impossible" from our library. Technologically and economically the task of bringing a ten billion world population through the next Ice Age is achievable, huge as this task may be, and to develop ourselves along the way into a richer civilization than anything we have ever dreamed of. If this is what we see as our destiny, then we will do what is required to meet the challenge, even if this means cutting through the fog of fiction that has clung on humanity throughout nearly its entire history of civilization, especially in the realm of sex and religion. Once we get to the point where the human freedom is won, we have won the critical breakout to activate the political, economic, and scientific front that builds the machinery for a secure human future. And above all, this humanist spiritual freedom that breaks us out from the box of fiction shouldn’t be too hard to get to, because the essential elements for it are already lodged in our heart where it has always have been, standing, waiting, patiently for the moments of the movements to begin.

 


 See more associated explorations


Rolf Witzsche
researcher, author, producer, and publisher

My published books, research, novels, science, free online,

Please invest into the future - Thank You

Published by Cygni Communications Ltd. North Vancouver, BC, Canada - (C) in public domain - producer Rolf A. F. Witzsche

Agape Research

About Cygni

Webmaster Resources