Parental Politico-Materialism Is Fixed In Duality and Dilemma
ADI DA SAMRAJ: Conventional politics has always been associated with an ideal of one or another sort. In the last hundred years, the ideal has switched from a humanistic to an economic one, but all merely idealistic systems tend to depend on temporary, emergency solutions to basic problems.
This is because conventional idealism is an abstraction, a basis for a politics of manipulation of people by the State, but not for an intimate politics of practical responsibility on the part of the people for both themselves and the State.
The tactics of abstract State politics always relate to a more or less irresponsible and controlled populace, and, therefore, the State tends to be fixed in a view of human life as a dilemma that continuously requires new emergency reactions to solve the constant crisis of new emergency problems.
As a result, we get an insane conglomeration of temporary solutions
and a bureaucratic State that is oppressive,
rigid, immense, and intolerable.
The fundamentals of life must be pre-solved at the local level, at the regional level where the community exists. Within the community, every member should be guaranteed access to the basic necessities of life, provided each individual functions responsibly and cooperatively within the community.
Basic solutions to human needs do not generally require resort to any of the resources of the State, but they should be managed locally in one’s own community, and in natural cooperation with other communities.
In other words, first establish community and the planned solutions to fundamental needs, and, on that basis, see what kind of agreements are useful in cooperation with other communities and with large-scale cooperative agencies.
If we do not assume responsibility for our own lives,
we deserve all the dreadful results that come down the road every day.
The News is our ordinary destiny, our minimal inheritance.
Everybody tends to sit like cattle at the feet of the daily news, expecting it will all eventually evolve into some superior politics or fate. But truly human politics or destiny cannot go on unconsciously. Truly human life occurs where consciousness enters the domain of existence.
There is no human politics, then, without conscious responsibility. You cannot sit like mice in front of the TV, dutifully listening to the official News every night, and rightly expect or require that somebody in Washington is going to create some super-program or announce some Super-Truth that will liberate you from your lowly estate.
You must take responsibility for yourself. It is not by reforming the State in any way, but by consciously stepping apart from your childish dependence on it, that you carry on radical and truly human politics.
You must provide your own requirements, in personal and local cooperation with others. You must enter into intimate community with others. You must cooperatively share your functions, your resources, and your vitality with other human beings. That is the only true and liberating politics for human beings.
The usual man’s life is built on the idea that the law of life is survival, and that survival is the significance, meaning, and goal of existence, whereas in Truth, the fundamental process of Man, and even the very Realm of Nature, is one of sacrifice.
Sacrifice is the Law.
The usual life is not built upon the self-transcending principle of sacrifice,
but on the self-fulfilling principle of survival,
or the aggressive self-glorification of the individualized,
separate, and separative entity.
This is the common illusion, and this game of surviving as a separate, self-contained, and separative “someone” is what makes human existence the overwhelming chaos of troubles that it has now become for everyone.
But the fact is that all specific “somethings” must ultimately be sacrificed, and human existence itself must become a sacrificial affair, in which nothing is maintained for its own sake.
As soon as the individual realizes that the Law of Life is loving sacrifice to the Life-Principle, and not survival independent of the Life-Principle, he becomes free.
He becomes free of guilt, fear, his entire ritual of obsessive activity, all the assumed dilemmas of subhuman culture and politics, and all the Parent-child games of the usual life in this world.
Avatar Adi Da Samraj
From “Radical Politics for Ordinary Men and Women“
1980
©2010 ASA
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