POLITICS OF SPONTANEOUS LOVE

The world of dreamy romanticism applies to innumerable human activities. And the world of politics makes no exceptions, also with its innumerable variants, since the remote antiquity to the democratic idealism of ancient Greece until culminating in a cosmic based regime of perfect harmony and abundance.

And the essays for the materialization of this future reality was presented by many human beings who, from heavenly heights, descended into the troubled atmosphere of the Earth presenting their messages of conciliation and redemption. The most famous of them, the greatest romantic and dreamer managed to launch on his platform, the most sublime of all modalities of ethical, moral and government behaviour, when after 40 days of silence and meditation on the hills of Kurun Hattin, in Judea, formulated in his Sermon on the Mount, the greatest document of the divine mystic, pointing to man the platform of the Kingdom of Heaven, in the policy of cooperation, without dreams and romanticism, but in a materializable reality.

To comprehend such wisdom, man must surpass the demands of his analytical intellect and open his soul to intuitive experience, awakening to the reality of his spiritual Self. For as long as the idea of separation between Creator/creature remains, humanity will continue to live under the rule of greed for material things, which are the greatest evil and the only impediment in his pilgrimage to the highest, aiming at the path of Self-Realization. No other disorder has received so much attention from the spiritual masters of humanity. Jesus always warned his disciples against the dangers of being enslaved by material goods: “No one can serve two masters; because he will either hate the one and love the other, or he will dedicate himself to one and despise the other. You cannot serve God and riches”.

In ancient times, the only way for one to free itself from this bondage was to desert the world, to abandon all his possessions - and a well-illustrated example was the renunciation of Francis of Assisi - and many other selfless and heroic souls who choose this path.

There is, however, another mode of liberation.

It consists in the fact that man, although continuing legally as the owner of his goods, to direct part of it to the benefit and enjoyment of his fellow men. In this way, he ceases to be the sole owner, becoming the administrator of part of the Creator's patrimony in favour of humanity.

Radical capitalism defends the right of individual ownership with individual usufruct.

Communism defends social ownership with collective usufruct.

However, neither capitalism nor communism is an acceptable policy. Each of the two has truth and an error. The truth of capitalism is the right to individual possession - but its biggest mistake is individual usufruct. Communism defends the truth of collective usufruct and makes the mistake of prohibiting individual possession. If we avoid the two errors, that of capitalism and communism, and keep the two truths that each professes, we will have a form of political ideology based on the equitable division of wealth. The great evil is not in the right to individual possession; the evil is that the individual owner wants to enjoy all the goods alone or with his small group, regardless of the needs of others.

As long as man does not convince himself that he is only the administrator of the patrimony received from the Creator in favour of humanity, there will be no political solution to the painful collective problem. Though this conviction only comes from a great comprehension of the inner truth of each individual.

When man overcomes his tyrannical ego and discovers his divine Self, he loses the narrow sense of what belongs to him alone. The death of the ego and its resurrection in the collective idea of the division of goods necessarily produces the death of the idea of what is only his own and the resurgence of what belongs to all, for sharing is caring.

This is the politics of spontaneous love, quite different from the avarice of capitalism and political communism of compulsory law.