the Law. But that Right was bound to turn into a wrong, when it no longer found its basis through and through in love itself; it could but turn into an utter sin, so soon as its sacredness was made to prevail against love … . (FEUER} If a woman was wed by a man for whom she had no love, and he fulfilled the letter of the marriage-law to her, through that law she became his property: the woman’s struggle for freedom through love thereby became a sin, actual contentment of her love she could only attain by adultery. (…) In the court of Love it was not they who sinned, but the Law that had blasphemed by transforming the right of love into Possession, thus setting up a dam against love’s free eternal movement, inasmuch as it erected one moment of love –namely its duration in a pair made wholly one by love – in place of the eternity of Love itself. Precisely so was it with the law of Property: in it the love which expresses itself in Man as the bent to satisfaction through the enjoyment of Nature and her products, became hardened into the unit’s exclusive right over Nature beyond his capacity for enjoyment … .” [390W-{1-2/49} Jesus of Nazareth: PW Vol. VIII. p. 302]
[391W-{1-2/49} Jesus of Nazareth: PW Vol. VIII. p. 310-311]
[P. 310] {FEUER} “(Misunderstanding his own impulses, to himself Man seemed outside God, i.e., wicked: over against themselves men set the Law, as come from God, to force themselves to good.) God was one with the world from the beginning: the earliest races (Adam and Eve) lived and moved in this oneness, innocent, unknowing it: the first step in knowledge was the distinguishing between the helpful and the harmful; in the human heart the notion of the Harmful developed into that of the Wicked: this seemed to be the opposite [P. 311] of the Good, the Helpful, of God, and that dualism (Zwiegespaltenheit) formed the basis of all Sin and Suffering of mankind; upon it was built the idea of man’s imperfectness, and that idea itself was bound to swell to doubt of God.
{FEUER} Human Society next sought deliverance through the Law: it fastened the notion of Good to the Law, as to something intelligible and perceptible by us all: but what was bound fast to the Law was only a moment of the Good, and since God is eternally generative, fluent and mobile, the Law thus turned against God’s self; for, as man can live and move by none save the ur-law of Motion itself, in pursuance of his nature he needs must clash against the Law, i.e., the binding, standing, -- thus grow sinful. This is man’s suffering, the suffering of God himself who has not come as yet to consciousness in men. That consciousness we finally attain through taking the essence of Man himself for immediate Godhood, through recognising the eternal law whereby the whole creation moves as the positive and ineluctable, and abolishing the distinction between the helpful and the harmful through our recognition that sub specie aeterni (‘im Betracht des Ewigen’) the two are the selfsame utterance of creative force: the original oneness of God and the World thus is gained anew to our consciousness, and Sin, therefore Suffering, abolished by our abolition of the clumsy human law, which opposed itself as State to Nature – through recognition that the only God indwells in us and in our unity with Nature – in which, again, we recognise itself as undivided. Jesus removed this conflict, and established the oneness of God, by his proclamation of Love.” [391W-{1-2/49} Jesus of Nazareth:PW Vol. VIII. p. 310-311]
[392W-{1-2/49} Jesus of Nazareth: PW Vol. VIII. p. 319]
[P. 319] “The essence of Woman, like that of children, is egoism: the woman gives not, but receives, or merely re-gives the received.” [392W-{1-2/49} Jesus of Nazareth:PW Vol. VIII. p. 319]
