Agape Research

birth-day / death-day
or Love-Day
...moving towards Christian Science healing
 
 by Rolf Witzsche

 

Mary Baker Eddy is said to have defined death as the termination of the universal lie that man was born. She defined man as coexistent with his creator. "Everything that has a beginning must of necessity also have an ending. Death is the ending of the beginning termed birth. No person will ever be more conscious of death, than he is of birth... no one will ever be conscious of death. It is absolutely nothing, and it is impossible to become conscious of nothing."*1

Except, how is one to defeat the lie of birth and death, and affirm the eternal truth? Indeed, where does one begin if the entire social structure of humanity is wrapped around the lie that man is born and dies, and lives precariously between these two poles? At every step along the highway of human living, that lie is affirmed. More than that, we celebrate that lie in countless ways. We celebrate it in birthday parties, and rededicate ourselves to it year after year. Ceremoniously, we light the candles on the birthday cake, one candle per year of our life, and then, we ceremoniously blow all the candles out. We even dish out that cake, complete with all the extinguished candles still on the pieces. We hand those pieces to all our guests who have come to join us in that celebration of a lie that limits Life, and bid everyone to eat that cake with us.

It is rather amazing, isn't it, that we survive as well as we do in the environment of such a powerful celebration of mortality wrapped around the poles of birth and death? How silly of us to dedicate ourselves to such limits!

Actually, the mental malpractice that we engage in, in denial of ourselves - in denial of our eternal nature in our oneness with God - goes much deeper and involves a much more subtle form of malpractice. That malpractice is built around our sexuality. The procreation of humanity is deemed to be the result of a sexual act, and we call the children that are born out of this act, "our children" as if we had created them with that sexual act. Nor did we stop there. We went on from that point and built and entire mythology around this basic error in which we regard ourselves as personal creators, and as being personally responsible for "our" creation.

Shouldn't we rather regard ourselves and the whole of humanity as "Children" of God; as manifests of God; as manifests of Spirit; as unfolding divine ideas existing altogether as one single whole in a timeless universe of Life and Love, Truth and Principle; and as manifests of Soul in an all-embracing universal being? Obviously, we don't do that. Instead, we engage in the strongest denial of the divine reality of our being that we can possibly come up with, and we do this in every possible regard.

Again, I say: How silly of us! Even in physical terms, our voluntaristic element in the procreation process is so infinitesimally minute that it is hardly worth the mention. Our voluntarist part in the process is probably physically smaller than even that of a farmer sticking a seed into the ground. Nevertheless, our entire social structure, our very identity as human beings, is built around this tiny aspect in grand denial of all the deep aspects that truly define our being and the fullness of it.

One of the major mythologies that are built on the primary mythology of man being a personal creator of life, is the property mythology. We "own" our children and everything that is associated with them. By marriage, we "own" our spouses; we "own" our spouse's sex; we own the physical environment in which the children grow up; and so forth. This property mythology has been carried forward to a near endless extent, to the point that property rights supercede human rights, not to mention the rights of humanity based on spiritual reality. As a society, we kill for property. All the wars in history are rooted in this property mythology, whether they are private wars of jealousy fought in silence, or global wars fought with swords, guns, and nuclear bombs.

So, how does one rescue oneself from this nightmare that is the end-result of countless layers of mythologies which take us further and further away from the reality of our being?

Mary Baker Eddy faced an enormous challenge with this, which involved nothing less than to create a spiritual revolution in a materially minded world, a revolution that would bring together the modern age with the brightest star of the ages when Christ Jesus had presented a higher image of man than has ever seen before. Mary Baker Eddy may have asked herself the question as to why the light of humanity had become lost for so many ages, so much so that we now call these the dark ages. The light that once shone like a bright star during the Christ epoch, with such brilliance as if it would finally usher in a new era of universal love and universal humanity, became rapidly extinguished.

Mary Baker Eddy may have found an echo to her question in the Book of Revelations, in which the Revelator appears to have asked himself essentially the same thing. The traditional view is that the Book of Revelation was written by John the Apostle, but historians believe that it was written too late for that to have been likely. They place the writing of it into the 90-95 A.D. timeframe. It is therefore believed that the Book of Revelation was written by another inspired writer, also named John. He may have been one of the early Christian leaders, a widely respected man, who was merely exiled onto the island of Patmos, near Ephesus, his birth place, when others were executed during the years of the persecution of the Christians.

The fact that the writer had been exiled puts him into the timeframe of the anti-Roman revolt that ended in 70 A.D. with the destruction of the temple of Jerusalem which coincided with the beginning of the infamous period of the intense persecution of the Christians under Neru's rule. The persecution, evidently had a deeper reaching objective than merely squashing a political revolt. The very idea that every human being is the Son of God, that Christ Jesus taught implicitly, must have struck fear into the empire's heart. It was evidently in response to such a fear that the early Christian's were rounded up and fed to the lions in a long series of grand public spectacles in which thousands of onlookers cheered while the victim's bodies were mauled to death or ripped apart alive. The spectacle, although not too uncommon in those days, must have been seen an effective means to destroy the very notion of the divinity of man. Evidently the effort succeeded.

John of Patmos saw all this. He may have wondered: Is this the destiny of the brightest divine idea, to shine like a star, only to be extinguished in what became a deep night?

It is being said that the Book of Revelation had been written to give solace to the sufferers in this time of a great national tragedy, by offering hope that even the greatest of evils will not triumph in the end, that there is a great light at the end of the travail, in which humanity will find its rightful place in an era of peace and joy. This may have been partially the reason behind the writing of the book, but the motive also appears to stand on a more solid ground. John of Patmos was a scientific man, according to all evidence. He appeared to have understood what Jesus had represented, the divine idea of Truth that lives through all ages and is accessible in the flow of the scientific and spiritual development of society, that is, when society lifts itself above the birth-death defined sphere of a supposedly material existence. John's vision of a city foursquare, near the end of that book, relates to a scientific construct that represents the dawn of a more scientific perception of mankind of its own humanity. That, John saw metaphorically descending from God out of heaven.

Mary Baker Eddy utilized John's metaphor and built a 16 element foursquare pedagogical matrix on that foundation. This pedagogical structure was so important to her that she created all of her major works in structural conformity with it. She did this quietly, even while she proved in her own Life that the Christ idea, the Christ-presence, had not really been extinguished in the Roman arena with thousands of people cheering in the background. She also said in essence, if you want to heal as I do, you have to take the scientific footsteps to get there - you have to lift yourselves above the arena in which society's problems are located. She may have added, if it were, to anyone who would listen: If you are willing, allow me to guide you - just look for my pedagogical work. She is said to have even suggested at one point, that if the disciples of Jesus had watched with him along that line, as he had requested, he would not have passed away.*2

Now comes the hard question: What do we see in her pedagogical work in terms of the reality of man's being in the oneness of God and man? What did she set forth in it, that is as revolutionary in our time as was Christ Jesus' work in his time?

Well, she defined not just one, but two revolutionary aspects that relate to what is article is all about. To start with, she defines a humanity that is "married" to God; to one universal divine Soul, that is our Soul; one universal divine Mind, that is our Mind; one universal divine Love, that is our Love; and one universal divine Life, that is out Life (which is not defined in time, but in the dimension of timeless being).

In her pedagogical structure Mary Baker Eddy separates the marriage concept entirely, from the concept of human sex. She puts each concept in its own development stream, with its own development objective. 

References to marriage are found throughout the first development stream of her pedagogical structure that comes to light in the form of a 16 element matrix that contains four development streams, made up of four elements each. She defined the nature of the first of these development streams with her definition for the first river of Genesis 2, the river Pison, defined in textbook Glossary as, "The love of the good and beautiful, and their immortality." 

In this development context, towards the context of divine Truth, humanity comes to light as being one, and as including in itself all the qualities of God; all that is good and beautiful, all that is immortal as is Truth itself that has no beginning nor end. Humanity finds itself 'married' in this context of Truth, both to God, and by implication also to one another in an all-embracing universal marriage. 

In this universal union in divine Science, in which there is but one I or Us, humanity cannot be divided or isolated, or be 'privatized' as in the institutional marriage conventions. In divine Truth, every human being is a great light, a divine idea that is complete in itself, containing in its self-completeness all the substance that is required for its full fruition. With this light we enrich the world and the universe, and also one another's existence. We embrace one another in that light, the light of Life and Love.

In contrast to this universal embrace, the 'privatized' marriage - the narrow concept of a private mini-universe - is so small that man becomes its own creator, caretaker, and protector, living in a birth-death defined concept of what is deemed to be life. Naturally, this privatization is a total denial of the fullness of God, good. In this reduced concept I finally can recognize the awesome impossibility that the Master pointed out, for a rich man (a man devoted to the privatization of wealth; or a society so devoted) to enter the kingdom of God. Obviously, that deep reaching self-exclusion from the fullness of God that is reflected in man, that stands behind the privatization complex, makes it impossible for one to place oneself into the realm of God, good, and the immortality of the fullness of it in the natural sphere of man's being.

No reference to sex, however, appears in the context of the first development stream that deals with the universal marriage of humanity. The focus on sex lies at the heart of the second development stream of Mary Baker Eddy's pedagogical matrix, which is defined by her definition for the second river from Genesis 2, the river Gihon, defined in the textbook Glossary as, "The rights of woman acknowledged morally, civilly, and socially."

At the low end of this development stream that references sex, the focus is on "animal magnetism," a collapse into depravity; while at the high end of the development stream we reach John's vision of the woman of the Apocalypse ("the spiritual idea of God, ...the coincidence of God man"), clothed with the sun ( divine Spirit), with the moon (matter) under her feet, and on her head a crown of twelve stars ("the stars in the crown of rejoicing.")

Between the two extremes of the second development stream, between depravity and spiritual reality, the recognition of sex undergoes a radical transformation. In its lowest sense, so defined, sexuality comes to light as an element of animal magnetism. Here humanity finds itself isolated by false belief into a narrow sphere where little is recognized in consciousness of the completeness of man in God. Man's self-perception in that narrow sphere becomes that of a material animal where sex becomes essentially nothing more than an impulsive drive, supposedly to assure procreation, although in practice it is often much less than even that. The human union on such an animal like (material) basis is all too often defined by an unsatisfied yearning that drives one to seek one's fulfillment (that one lacks) in another's arms. Such a sexual union, mistakenly called marriage, is essentially like the tightly enclosed union of two beggars, begging from each other.

On the somewhat higher level, above depravity, which Mary Baker Eddy defined as the moral level, the union is said to be for love, for which the whole of human society becomes actually isolated from each other and privatized in every respect, including the privatization of its spouses, the privatization of their sex, even the privatization of life itself. Love is cultured in this atmosphere only in the smallest possible sphere, if it is cultured at all, while the underlying perception is nothing less than a full embrace of the supposed division of society by sex into mal and female human beings according to their special role in procreation.

We get away from this vision of a sex-divided humanity, only in divine Science, at the highest level of it, where we recognize the complete and enduring unity between God and man. In this realm, in the realm of divine Truth, God is not split apart into an isolated male being, and another separate, isolated female being. Instead, God is understood as one single all-embracing divine Being, which is our Being, containing both, the male and female elements, forever inherently present in everyone. On this basis Mary Baker Eddy pioneered the concept of God as becoming recognized as "Father-Mother" (as our Father-Mother God), a complex singularity that is the complete essence of our universal being.

In this high scientific context each person is both male and female in nature and in expression, existing in complete unity in being, although with a minute form of specialization that pertains to a specific purpose in the unfolding sequence of our humanity. The specialization that we find here may be likened to the specialization that distinguishes a violinist in an orchestra from that of a pianist or cellist, who nevertheless, in their specialization, have all the same music at heart.

Something similar can be said about us in our universal unity of sex, because, if that unity didn't exist, we would never behold each other with a sense of joy and love, as we do, across the so-called sexual boundaries. A rose, for instance, means nothing to a cat, but it comes to light as an object of great beauty in the eyes of a gardener who holds its beauty in his heart, which is but echoed in the rose. If that deep rooted sense of beauty were not established within, the gardener, like a cat, would care nothing for a rose. He might discard it as a weed.

The same is true when we behold one another. The reality of our being is that we don't have our vision blocked by a sex differentiation, but that find ourselves instead embracing one another, male and female, as if we were one, with both aspects fully present in our heart. If a man embraces a woman, he does so in response that what he cherishes deep within in his heart, that is a cherished element of his being. He embraces a woman, and in that embrace he finds echoed a cherished part of himself, likewise a woman embracing a man. We literally find the value of another in ourselves; in the humanity that we all share; in the singular nature of the universal divine Soul, that is our Soul. No isolation exists in this sphere. This reality tends to come to the surface whenever we become truthful with ourselves.

At this high level sex is very far removed form the procreation concept, the birth-death defined living. Instead it becomes an element of Life clothed with the sun and crowned with the stars of rejoicing. It becomes defined by the Day-stars of Love.

Since this is what we find at the top level of the second development stream, one may wonder what Mary Baker Eddy has envisioned for the element leading up to it. 

Here the metaphoric reference is that of two angels in flight. One of the angelic figures is shown in the pose of one who is looking, and the other as listening. The textbook chapter that applies to this somewhat lower element is called, Physiology. It deals with us lifting ourselves above the logistics of a materially defined world, to the completeness and allness of divine Spirit (which is our Spirit) and of divine Soul (which is our Soul). 

In this spiritual domain we have a long bridge to cross in divine Science, between the old perception of a divided and incomplete mortal world, to the full discovery of ourselves in the eternal sphere of divine Truth. What our steps shall be on this bridge to a fuller appreciation of our humanity in divine Life, cannot be circumscribed. The footsteps may take on many forms on that bridge that Mary Baker Eddy has labeled "The Christ, the spiritual idea of God." How one crosses that bridge is left open to one's own unfolding realizations in divine Science and the call of the Christ. Only the goal is absolute, and one fact remains certain that this bridge must be crossed. Yes, it must be crossed, because it is our gateway to the scene that Mary Baker Eddy has labeled "Christian Science Healing." Christian Science healing unfolds beyond the sphere of Physiology.

If we don't cross that bridge, the down-trend sexuality of a sexually divided sense of humanity will continue to entangle us with its mesmeric images that surround us on all sides, - images of countless tales of that division, and of man's isolation in the perceived incompleteness of his being. This may be the strongest mesmeric influence that actually exists. Mary Baker Eddy warns us that the Cause of Christian Science depends on our willingness to counter all forms of mesmerism, which in our sexual case drag us headlong into animal magnetism. May Baker Eddy says, "I cannot do this work for you. You must  do it for yourselves, and unless it is done, the Cause will perish and we will go along another 1900 years with the world sunk into the blackest night."*3

In some ways, what Mary Baker Eddy had warned about, regarding mankind's regression into hell, has already begun. Who even thinks about the human being as a divine being anymore? Whether we call ourselves Christian Scientists or not, we blow out the birthday candles and join the cheers when this is accomplished. We also extinguish the image of man in the many theatres of modern conquests under the mesmeric spell of the wider 'sexual' isolation of humanity into ethnic enclaves, religious groups, self-interest empires, third-world nations, evil races; and we do all of this while today's fascist hordes are crying again for more and more wars.

We are all too often tempted to resort to "morality" for a way out from the human dilemma. Indeed, we have pursued this goal countless times for thousands of years with no real success. The reason is, that morality is a mixed bag that is interlaced with countless mortal concepts which can only be dealt with successfully on a higher level, scientific and spiritual platform. Sexuality, for example, falls prominently into this category, and serves us well to explore that category. Mary Baker Eddy has presented the dimension of sexuality this way:*4

Selfishness is sin.
Sensuality is disease and sickness.
Sexuality is death.

Selfishness is the father of the lie.
Sensuality is the mother of the lie.
Sexuality is the child of the lie.

Selfishness is the predisposing cause.
Sensuality is the remote cause.
Sexuality is the exciting cause.

Selfishness is old theology.
Sensuality is materia medica.
Sexuality is the old natural science (so-called).

Selfishness is mortal sight.
Sensuality is mortal hearing.
Sexuality is the old mortal feeling (touch).

One may wonder if those harsh words are justified in regard to sexuality, which define it as death, the child of the lie, the exciting cause, the old natural science (so-called), and the old mortal feeling (touch). It appears that those words are fully justified, because sexuality, that is totally centered on the material division of man, and on man's isolation from the divine reality of his being, represents the total opposite of spirituality. 

It is the spirituality of man, that we deal with on the bridge between morality and the divine reality. As I stated earlier, that bridge has been identified as the Christ. In a sense, the Christ gives mankind a new sex, an all-embracing sex, that includes both male and female and a whole lot more, and raises them to the level of the divine idea of God. I can certainly see why Mary Baker Eddy would conclude therefore, the above train of thought, by saying:

Overcome selfishness and you bring out unity.
Overcome sensuality and you bring out purity.
Overcome sexuality and you bring out the God idea.

We may be at the stage once again at which John of Patmos was wondering how it came to be that the great light that was once held so high, was so quickly blown away. John had chided the churches for having failed themselves. Mary Baker Eddy warned us again: Don't make the same mistake once more! She is perhaps saying with this counsel: I have given you all that I can give; all that you will ever need, but you must do the work or else all will be lost.

So, in real terms, is she not saying to us: You have to step away from the birth-day/death-day mesmeric mythologies, and raise yourself up to the highest level that I have defined in the pedagogical structure, that I have defined as the "Word of Life, Truth, and Love" which is the scientific equivalent of "Day" (in the context of: night, evening, morning, and day)?

In this context the reality of our being, our Life, and our Truth, has only one single dimension, which is unfolding in our timeless Love-Day in which we find all the fullness of God coming to light; in which we also find Christian Science healing. Yes, we can reach the reality in which Christian Science healing unfolds as the most natural thing in the world, but this can't be placed into our lap automatically. Indeed, if we fail to take those steps that take us upwards from morality, the slide into "hell" remains a grave vulnerability, drawn by the mesmerism of lies and the dreams of animal magnetism, built onto these lies. This "hell" does indeed become a bottomless pit from which he can rescue ourselves only with great effort.

In scientific terms, the mythology of sexuality becomes reduced to ever baser forms of depravity in the realm of animal magnetism, even to the level of bestiality. We have seen this bestiality vividly displayed in ancient Rome that may be termed the beginning of fascism, the same fascism which has now become a world-engulfing monster. The Thirty Years War in which half the population of Europe was butchered to death (1618-1648), that actually began fifty years earlier, had started with a campaign to relegate the concept of Love, which the Renaissance had represented, to the trash bin, forever. Since this project eventually failed, a still cruder form of fascism was unleashed with the staging of the French Revolution that soon expanded into a continent wide orgy of killing under Napoleon, the first modern fascist. 

Then the Hitler project was unleashed. Behind that still baser project stood the fascist ideology of Friedrich Nietzsche and Martin Heidegger, who had reduced the image of man to something lower than a beast. We have a complete regression represented here, of the perceived worth of man, from sexuality, to bestiality, to total fascism. Under this total fascism even hate becomes impersonalized. It becomes a form of class rape, more deeply reaching than the worst sexual rape. It becomes an institutionalized ravishing of the very image of man. 

In Hitler's fascist universe, the killing of human beings was no longer carried out in the kind of 'exciting' almost sexual orgy that had marked the Roman killing arenas. In the advanced fascist universe the killing of human beings had become reduced to a mere logistical problem. Hitler had developed an almost automated industrial answer for this problem with his gas chamber equipped death camps. That 'automation' has later been further extended with the nuclear bomb.

Mary Baker Eddy was right when she warned about the dangers of mesmerism, which literally opens the gates to hell. It had enabled the seduction of some of the most culturally advanced nations on earth into the arms of impotence and fascism. Historians are still at a loss to explain how it was possible to reduce a culturally rich nation like Germany, the nation of Mozart, Bach, Schiller, Goethe, Leibnitz, Gauss, and so on, into becoming a fascist beast that caused the death of well over a hundred million people and reduced the image of man to lower rank than a dog. Future historians will likewise be at a loss to explain how it became possible in our modern world, to reduce a culturally rich nation like the USA to aspire to become a new fascist beast under the same seduction, by the now extended fascist ideology that Hitler's agent's had quietly exported into America.

Mary Baker Eddy had warned that this mesmerism would destroy everything if it is not dealt with and eradicated, and this can only be done by lifting the human scene above the level of mere morality, which affords no effective defense, all the way up to the Christ level in divine Science that opens to gate to the divine reality in which the unity of God and man comes to light. That is the only platform that humanity has that can assure its survival in the nuclear armed age in which the logistical problem has been completely solved to achieve the total destruction of humanity and the world as a whole. Today's fascists have the physical capacity to achieve that very result with ease, and to achieve it a thousand times over.

The bottom line is, that Christian Science healing is no longer an option of choice. It is the only choice that humanity has, the only option that exists with which to disable the fascist ideology that turns human beings into fascist beasts that threaten civilization and humanity as a whole. 

Christian Science healing unfolds from the Christ, which is the highest form of the spiritual identity of man, which opens the gate to the recognition of man as Spirit. As God is divine Spirit, which is our Spirit, man is Spirit. Mary Baker Eddy had tried three times to convey this ultimate recognition in divine Science to her trusted friend Adam Dickey, who could not reach high enough to accept it as the reality of man's being.*5 While that happened almost 100 years ago, and humanity has slipped backwards in many ways, that reality remains the reality that we are challenged to comprehend and to understand scientifically, and to acknowledge it universally.

So, what are options to achieve that? Do we need to get back to that earlier time, or even the time before the "tree of knowledge" was invented by which the vast isolation of humanity from itself began? That can't be done, can it? We must consciously re-think everything, and honestly embrace the wider horizons of love. I don't think there ever was a paradise in history. The paradise begins here. So let's not react to old traditions, whether they are as bright as stars or as black as night. We've got to move forward. I don't think we have really heard what Mary Baker Eddy has been saying for all these years. She spoke of the Christ idea of the divinity of mankind which, which kept popping up throughout history, which defines us as inherently complete, which literally demands us to acknowledge our completeness. I had applied this Christ principle earlier to the male and female aspect of our humanity that we all incorporate. That acknowledgement brought us a whole lot closer to the truth, but not far enough by any means. The male and female aspect that we all incorporate, is but a small part of our larger completeness that defines the human character, that reflects our universal Soul. One of these is generosity. How highly do we value this inherent aspect of ourselves? Also, there are countless other such elements, such as gentleness, honor, sublimity, and so on. How highly do we value these? How highly do we value our intellect, our integrity, and our truthfulness in all things, and of course our creativity, our industry, even our immortality as we raise the status of civilization in an enduring manner with the riches of our Life?"

Here we have our answer. The real reason why there is a gap between us human beings, is our poverty resulting from a vastly larger self-denial than we may have ever thought possible. We have been recognizing ourselves sexual beings without realizing that the Christ is our sex, which alone defines our completeness and our riches in that completeness. We have been focusing on the small stuff, without looking up high enough for the big elements of our being. When we begin to pull ourselves up to the divine level, my scientific sense tells me, that we will leave all the problems behind that pertain to a sense of incompleteness. Living will then become as natural as the rain that refreshes the earth.

It has always been like that, hasn't it? Whenever we have addressed a problem from a higher level perception in divine Science, whatever that problem may have been, all the problems were left behind that were defined at those lower levels that we stepped away from. They suddenly no longer applied. That is also the only way in which society can cure itself of its fascination with mortality (emptiness), and its fascination with fascism (a still deeper emptiness) that has already deeply infected the once most moral nation on the planet which now threatens everything in the world. Fascism is more than just a sense of incompleteness. It is utter poverty. It is total bankruptcy. It is complete emptiness! This also means, that the process for ending this problem is the same as any other process of Christ healing. In Christian Science the Christ is not remote, but is the heart and Soul of our being, and the completeness and the fullness of it." 

Sure, it is no small task to demonstrate this to ourselves and anyone else. Nor did I suggest that it would be. I only suggested that this can be done.

So, is it still possible to heal as Mary Baker Eddy once did? Yes, indeed! We can all reach that goal! We can even go beyond it and heal the world. But for that we have to stand on the mountain top of embracing the divine reality (that's a revolutionary concept in the conventional world), and to get there we have to cross many bridges. There are four development streams in Mary Baker Eddy's pedagogical structure. We have only touched on two of these, briefly.

The great distance that still lies before us, to the mountain top, illustrates to some degree how little progress we have allowed ourselves to make during the last 100 years since Mary Baker Eddy had begun to point out the way and had illustrated how profoundly the greatest existential challenge that mankind has ever faced, can be met, that still lies before us.

 

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*1 Collectania, p.148 - Published by The Bookmark - Writings attributed to Mary Baker Eddy
*2 ibid, p.66
*3 ibid, p.168
*4 ibid, Addenda p. 51
*5 ibid, p.48