The Alternative: a Universal Theology

The maieutics school wants to break the global, self-destructive impasse. To this end, she believes, it is of the utmost importance to teach people something about their metaphysical origins, about their own identity as children of those origins, and about the very meaning of life. As soon as people recognize that that origin is Unconditional Love, that they therefore in their immortal core also consist of love, and that the manifestation of that love consti-tutes the meaning of life, they can at least shake hands on the most important existential themes – a firm step in the right direction.

The totality experience further reveals that all human beings are connected on a metaphy-sical level, that is, as spiritual light beings. The totality experience is a real experience of unity. At that level, therefore, there are no opposites at all. The latter are only finite, earthly constructions, flawed human work and therefore in essence illusions from the lower, physical world. It is not for nothing that Plato and the Indians call this world a make-believe world (maya). It is therefore not a world on which you, as a child of Unconditional Love, can base your philosophy of life.

The emphasis on Unconditional Love as the primal principle of all that is, enables the mai-eutics school to play a mediating role between the individual philosophies of life. For in universal theology no one is excluded, but everyone is accepted. Each philosophy of life must consider what its contribution is to the creation of a society based on pure love. It is this love that forms the universal and therefore connecting cement between the various philosophies of life.

For example, when Jesus summarizes the Law and the Prophets in the two command-ments about love of God and love of neighbor, it is a crucial core point of Christianity that fits perfectly within universal theology. The same is true of Judaism, particularly the fact that Exodus and Deuteronomy contain commandments and prohibitions that urge Jews to behave lovingly toward their neighbor. Furthermore, the Qur’anic verses repeatedly refer to Allah as ‘the merciful one’ and ‘the compassionate one’, which is indeed an adequate designation of our primal principle. Further, when atheists express religious criticism directed at unloving excesses of religious malpractice, that criticism is consistent with universal theology. When Freemasons state that man must develop his originally gifted and divine core, this is in complete agreement with the thesis of universal theology, which holds that man’s core is unconditional love that must unfold and manifest as much as possible on earth.

Thus the universal theology of the maieutics school does not emphasize the differences and contradictions between philosophies of life, but always searches for their common funda-mental principle which can be simply summarized with the philosophical fundamental concept of ‘love’. To the degree that the members of the numerous worldviews come to accept this common fundamental principle, they will be more willing to accept members of other worldviews. And once they are ready to accept the universal theology as such, thus truly placing love at the center of their worldview, negative differences between people will disappear and humanity, in all its rich pluralism, will blossom into a true unity. She will then have reached a mature intelligence that will finally initiate deeper, spiritual growth.

It is at this decisive moment that humanity as a whole only seems mature enough to possi-bly come into contact with civilizations that are not only technologically but spiritually ahead of us. The maieutics school can play a mediating role in particular in the spiritual development process of people.

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