Altruism is unconditional love in action
The phrase, “altruistic love" has been coined to define love that is unselfish; a love that seeks to make others happy; a compassionate approach to life and to suffering. Other words for this are "unconditional love," "compassion," "selfless love,” and “agape.” Agape helps define the love of which most of the world’s religions speak as an ideal.
Most religions teach this love: a selfless act, reflecting what is purported to be a similar gift from God.
In his book titled, Agape, Sir John Templeton makes a case for the cross-cultural and cross-religious notion of unlimited love, to see that man has always expressed his belief in a more powerful spirit with love. He cites examples from various religions:
The Sermon on the Mount: “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, Love your enemies and pray for those who persecute you.”
The Buddha said, “Go ye now, O monks, and wander for the good of many, for the welfare of many, out of compassion for the world, for the advantage, good and welfare of gods and men.”
But altruism is not limited to religion. Many millions, who do not believe in God and do not ascribe to a formal religion, practice it. It has a powerful place in life. The pioneer researcher on love, sociologist Pitirim Sorokin, wrote:
Unselfish love is one of the greatest powers in the universe. This type of love can be manifested in various ways, such as disinterested service, friendliness, mutual aid, sacrifice for others, and the performance of duty. There is evidence that love can stop aggression and enmity, influence the manifestation of friendliness in others, prolong and sustain longevity, serve as a curative power in certain physical and mental disorders, and provide the foundation for the fullest development of personality.
The birth of the communal heart
Author Gail Godwin identified the phenomenon of connection, bonding and love that spontaneously arises in groups and communities working toward a shared objective; one that is widespread in families, in the workplace, in nations and certainly in communities that form around a common interest, belief, purpose or goal (for example, the Civil Rights Movement or the Women's Movement.) This is what Godwin calls the communal heart. It can and does manifest everywhere in our lives and society, but without particular acknowledgement, much less celebration, the way we habitually celebrate romance and friendship.
The communal heart erupted spontaneously in the nation’s response to the 9/11 disaster.
Individuals pulled together to not only cooperate but almost beat with the one heart. We experienced a collective wound that opened us to the needs of others and, almost as one, people came forward to give and participate in whatever way they could with contributions of time, or blood or money—anything they had to offer and sometimes even more than they knew they had and needed to give.
Such sharing of goals, values and common concern manifests everywhere in our lives, if we are open to it and if we look for it.
It can be found in the trenches of war; in a classroom where there is a love of learning; in a choral group; in a team of actors working together to produce a play; in a spiritual or religious gathering; on a football field, not only among members of the team but between members of opposing teams for love of the sport. One finds the communal heart even in Aldous Huxley's loveless institutions—in a business or an office where people are working together on a common creative project.
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“When we speak of altruism, we are saying, I think, that it is possible, to give without calculating how it’s going to benefit you; that one can see a connection between oneself and others such that meeting the need of the other brings a sense of satisfaction here. Notice, the satisfaction is a benefit, but it is not the primary thing.”
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“Community is essential. In Judaism, that’s why we require prayer minyans, groups. There are many prayers that you cannot say except in community, including the very important prayers that you say when you’re remembering a loved one who’s died. In the Zen tradition, they counsel you not to meditate by yourself, but to find a community to meditate in. When you try to practice religion alone you get all kinds of crazy ideas about who you are. You forget that you’re really part of everything.”
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