Discovering Love

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In the Brilliance of a Night

 


The great renaissance principle, the Principle of Universal Love, which has to some degree become the foundation of civilization, is rarely allowed to be expressed in the social domain, to uplift it. Attempts have been made. They usually fail when sex enters the scene. It takes an alert scientist who lives at the leading edge of science, to break with tradition and rigorously honour the demand of universal Principle in the face of the world's contrary social conventions of privatized love, and privatized of sex that are deemed hallmarks of morality.

Do such scientists exist that can respect universal principles above convention? In the novel they do. The novel is fictional, however. Perhaps it shouldn't be. If it was real, civilization would be uplifted to a higher richer expression of universal love than we find today where everything is privatized, including sex and humanity itself, where the scene is wide open to countless abuses, even violence and slavery, and the abuse of children. Here, love is drifting far into the background in many situations, whereby civilization becomes poor.

Of course the challenges that unfold with the Principle of Universal Love in today's emotionally supercharged, privatized world, are formidable, as we see each other more as property than as sovereign human beings in a potentially wealthy atmosphere in the sphere of love.

It appears that the challenges of the Principle of Universal Love can be met, if one dares to do so, and may be met quite naturally. For instance, as the protagonists discover, humanity may find it possible to widen its horizon with the result that our honesty with ourselves about the brilliance of an unfolding love is no longer pushed out of sight and mind, but is nurtured instead and enabled to unfold.

The story presented here, In the Brilliance of a Night, is a chapter of the novel, Discovering Love, the first book of the series, The Lodging for the Rose, by Rolf A. F. Witzsche.



Transcript



      At two o'clock that night the conversation had ground to a halt. I could hear the water dripping in the kitchen. By then I had fallen more deeply into Love with Ushi than I thought possible. Certainly, a blind man would have noticed. No doubt, it hadn't escaped Steve's sensitive perception, but he didn't react to it. I looked at him from time to time. He had yawned once or twice. The last of these was followed by silence, after which he suggested that we should have coffee and cake before retiring.

      Time to go, I thought. I went to the window to sniff the night breeze that swept over the park. The drive to the motel would be pleasant in the cool of the night. Steve joined me at the window, but before I could say anything about going back to the motel, he called to Ushi who had gone into the kitchen. He told her that he was going to sleep outside on the balcony. "This means that you could invite Peter to spend the night here," he added, "and share the bed with you, if you wanted to."

      Steve spoke about this as though he was talking about the weather.

      I stared at him with my mouth open. Ushi had given me a tour of the apartment earlier. The bedroom contained a single queen-size bed. I stared at Steve. I couldn't believe what I heard. He appeared calm, leaning out of the window again in the faded Hawaiian T-shirt that he had put on after work. If he had worn a gray sweater, smoked a pipe, and had looked the image of a professor lost in a world of exotic theories, I might have been able to understand the offer. But Steve wasn't absent minded, or exotic. He was an ordinary man, except he was more alert and down to Earth than anyone I knew.

      "I would be delighted," Ushi called back from the kitchen.

      He turned to me. "Is that OK with you dear friend?"

      I still couldn't answer, except to stare at him and nod. How was this offer possible? He had opened the door to a great incredible good and had reached out his hands to me with an invitation to embrace it. What a man would do this? I nodded again, almost in disbelief.

      "Well, that's settled," he said.

      I didn't know what to answer. This shouldn't have been possible.

      Steve remained with me at the window. Moments later he continued our earlier high level exploration as if nothing out of the ordinary had happened. He looked at me and began to smile. "There is something that Ushi said, that you have missed, Peter," he said. "I had asked her how we can determine that we have entered a New World, and Ushi had answered me that the proof unfolds when the Old World is conspicuously absent. But how can we recognize this, Peter? What would the Old World look like at the leading edge? People have struggled with this question for a long time already. They wrote songs about it and operas, and novels. But how far did they reach? It appears that the highest concept of social freedom that society has come up with so far, is free loving and free sex. However, these concepts come with the Old World attached to them. On the surface free loving appears to be a rebellion against the vertical form of privatized, dominated, and dominating loving. In real terms, however, it is but another feature of the imperial vertical model. Society may have changed the form of its relationship to one-another by rallying around free loving, but it hasn't stepped away from the imperial vertical model. The imperial vertical model gets dragged along. Free love solves one problem while it creates a lot of others along the line of the same old flavor. Free loving that defines Love with a small 'l' is like trading in one feature of the imperial vertical model for another feature of the same model, because nothing has fundamentally changed. It almost has to be that way, because the imperial vertical model is the only model that people know. In time they find out that the new feature comes with all the old problems attached that are the hallmark of the imperial vertical model."

      Steve laughed. Being trapped into free loving is like trading in your giant street cruiser with a big V8, for a more agile model with a smaller engine, while you really got your heart set on an electric car. When you finally get your electric car you'll find yourself in a totally different world, where nothing remains of the old gasoline-powered world. Of course the shift from the imperial vertical model to the lateral model is vastly more profound than this comparison can illustrate. It is like stepping into a New Word indeed. It is essentially an act of celebrating. Isn't that what you have suggested. This is what is happening right here, tonight. You must judge what is happening therefore with Ushi's criterion, and ask yourself if the Old World and all of its features is really conspicuously absent. If it is absent, rejoice. If it isn't, be cautious. Because then you may be looking for free loving that only offers you the same small world that you want to leave behind, redressed in a new flavor. And this is often a trap. It is potentially the same kind of trap the Congress for Cultural Freedom has set up years ago as an open door to diminish the very essence of culture. The invitation promotes freedom from culture, but culture is freedom. Free loving therefore needs to be interpreted as freedom from Love. But this isn't what you want, since in life, Love is free. Haven't we all seen too much of this freedom from Love, already. And now, Peter, if you extend this reasoning to include free sex, you are looking by its very definition for a freedom from its very essence. And what good would that do?"

      "Nobody really wants to go there," I interjected. "There is a lot of movement towards it, but nothing good ever comes out of it. It's always been like that. On the other hand we can't close the door on sex, can we? Isn't that what you said the ancient Egyptians have taught us? You said the ancient Egyptians had robbed their slaves of their sexual sensitivity in order to make them better slaves, by inhibiting their functioning as a normal intimate society. This debilitation has now been turned into a universal religion of sorts, with society dreaming that by banishing sex it improves the species and its culture. But the Egyptians tell us the opposite, don't they. They tell us that they lost far more than they imagined, when they diminished the sexual sensitivity of their slaves in order to turn them into human automatons with little connection with one-another, in the hope the disabled slaves would thereby never challenge their masters. The Egyptians lost thereby a society of human beings. They lost a productive wealth that they never appreciated in their blindness. This tragedy for both the Pharaohs, and the slaves, appears to be the beginning of what has become the modern human zoo ruled over by the modern masters of empire. This still ongoing tragedy tells us that we should be going in the opposite direction, and as far away from the slave-building process as possible. If we did this, we would be on the road to doom universal slavery today. We would be on the road towards the freedom of mankind. This wouldn't open the door to free sex that culminates into rape."

      Steve laughed. "It would pry the subject away from old 'religion,'" he said. "It would bring society into the sphere of universal Love, into the temple of Love that is dedicated to celebrating our humanity. So far only the Hindus have done this about a thousand years ago, as we see it displayed for example in the countless sexual sculptures in the temples of Kajuharo."

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From the social science and religious fiction novel by Rolf A. F. Witzsche

Discovering Love

Volume 1of the 12-volume series, The Lodging for the Rose

Page 190
Chapter 17 - In the Brilliance of a Night

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