The mystery of the desire to have things

04/01/2017 05:31 am ET

The tendency of nature is to develop all living things together.

However, we make every attempt towards resistance, preventing us from comprehending all social systems, believing that under these circumstances our political, economic, social, and cultural structures continue to grow. It is therefore necessary, whether consciously or not, to break our resistance, our physical or mental domination, our confrontations, aspirations or expectations higher than necessary.

This is a very limited and narrow way to view life. Because we do not want to espouse a different view concerning our social systems, we become as lifeless beings, opposing our own possibilities of change, composition and structure. Therefore, we defend ourselves as not being needed and make the application of heterogeneous dominance. To put pressure on others is often regarded as cultivating a function, extremely detrimental to our self-confidence and our self-development. This applies to resistance of all kinds.

Because of our ideas, our desires, our interests and our will throughout our lives, we are often forced to forfeit and accept feelings, emotions and desires which are not derived from our inner self, but are appropriated by external influences to manifest our social binding. So we must ask ourselves this: how do we break the will of a human being without influencing or manipulating him? It is possible that we can actually create a safe and secure environment for society, within organisations, and between people so that an inner shift takes place?

We agree that we have a relatively complicated process of indoctrination which we are currently cultivating worldwide, and further, which we have conceded to globalise by an extrinsic motivational system (bonus, rewards and other monetary acknowledgements and recognitions) that is incredibly powerful. We believe we can solve any conflict with such an appropriate ideology. The task at large is that most of us, with our own wills, merely follow without being aware that this following is massively conditioned and manipulated by such external factors.

The difficulty lies in the conviction, so readily believed, that it is precisely this quest for more that provides fulfilment. But this suppression of the will is imposed by our inner self, strongly driving our natural pursuit, making it increasingly difficult to manipulate and to rethink. Therefore, all repression of our instincts is difficult to understand, since it involves the breaking of our human will. This is the reason why we have humbled our inner instincts. It is not surprising, then, that the majority of western society has no notion of cultivating inner balance.

But to live without exploitation and oppression, we do not need to break the will of our individuality. So the question arises: can we afford for our inner instincts to cultivate open relationships without guilt? The remarkable thing is that our inner instincts do not, in this global society, lead to endless excesses. When we are together with people and when we have good relationships (without showing desire) our inner instincts turn towards arrogance, impatience, shamelessness, self-destruction, self-irony, greed, stubbornness and martyrdom.

Even if we wanted to break our own will, we could not, for the simple reason that the process of individuation and individual differentiation is what is awarded in today’s global society as opposed to awarding another quality cultivated in primitive societies.

We must admit that we can evolve but not regress. Is it possible that we can eliminate new forms of dispossession, which our inner instinct of having ‘the have to defend all vehemently’ to characterise the way we all become? Breaking inner impulses does not particularly create more inner freedom; rather, it increases our instincts because man does not want to be confronted – our courage and trust in ourselves falter when we leave our comfort zone. That is why we continue to do what we know and believe does well. We increase the intensity of our inner instincts.

It is courage, clarity, compassion and awareness that leads us to the real inner matter, opening our eyes to the true reality, eliminating the urge for fearless rebellion. The same applies to those behaviours which regain our inner freedom by circumventing prohibitions and taboos that create our deep inner characteristics, instincts, abnormalities and perversions, never truly releasing us to freedom, but actually keeping us more dependent.

We manifest our inner ‘I’ in a kind of rebellion by training too little or overeating, for example, cult force aggressiveness, sadism and even self-destruction. This is a kind of lack of real belief, a laziness and passivity that slows our self-destruction, and a consequence of infighting between people and different systems (family, friendships and other relationships: community, organisation, society or nation). All these signs indicate that heteronomous intervention in growth processes of man are the deepest cause of mental-emotional behaviour disorders and lead to destructiveness.

Freedom does not mean laissez-faire or arbitrariness. Freedom is regarded the structure of human existence corresponding to evolvement. This includes integrating, cooperating, empowering ourselves to involve and to cultivate solidarity, enabling social ties, bringing communities together and promoting self-acceptance. It’s the art of existence of having that aligns to ownership and profit maximisation. This necessarily implies the desire to have power. This testifies to dependence and calls for true inner balance. Therefore, the separation of powers is necessary to break the resistance of people and any other system which we actually want to dominate.

The possession of having is to protect and to apply a kind of violence to defend our possession. In the existence of having, we believe we find happiness: having the superiority over other powers and ultimately to conquer with our ability, and to steal, to manipulate and to penetrate. While unethical, we have accepted such social behaviours and regard them as common place today. Today, the state does it, society does it, and corporations do it, and family business as well. It is a lack of ethics so well-accepted that these behaviours are barely questioned.

The existence of being is to share, to give, to understand and to trust. It is our choice which way we want to go.

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