The Problem of Availability
by Beezone
Throughout history, spirituality and religion have offered different responses to the challenges of life. These paths may seem distinct—some focus on improving the world, others on escaping it, and some reject it altogether. Yet, beneath these surface differences, they often communicate the same fundamental wisdom.
A key issue across these systems is the problem of availability—how accessible resources, knowledge, or spiritual truths are to people. While the problem of availability affects the quality of life and the way people navigate the world, it is not the most important factor when it comes to understanding truth.
The real truth exists beyond these worldly concerns. It is not tied to how available or inaccessible anything in the world might be. Truth is about reality itself, the deeper nature of existence, and it does not depend on whether a person has solved material problems or attained certain resources. It stands apart from the issues of the world.
People often confuse the search for solutions to life’s difficulties with the pursuit of truth, but these are not the same. You can improve the quality of life through solving the problem of availability, but these solutions do not bring you closer to truth itself. Truth is beyond all such concerns. A person who is only focused on solving practical problems may never truly understand the nature of reality. On the other hand, a person who understands reality sees beyond these challenges—they recognize that truth is not something to be found through fixing worldly issues.
Real wisdom means grasping this deeper truth. Even in the face of obstacles, a person with real understanding remains content and at peace. They realize that truth is not about resolving every problem in life but about seeing beyond those problems to the deeper reality that is always present.
Without this understanding, people will keep seeking endlessly, even if they have everything they need. But a person with true wisdom knows that fulfillment doesn’t come from solving every issue; it comes from understanding the nature of existence itself.
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The following is from the early writings of Franklin Jones (Adi Da Samraj) on the matter of ‘availablilty’. Written (circa), 1970.
The antagonism between communism and democracy is based on a false comparison. Neither is a direct political system, a manifestation of real or original order. They are both a systemic attempt to solve a particular problem, an historical condition. And the condition that was problematical was different in the two cases, as was also the case with all other systems.
The condition communism seeks to solve is non-availability. Communism is an attempt to acquire a certain condition of availability which is the radical reverse of the condition with which it begins or from which it seeks to free itself.
The condition democracy seeks to solve is the apparent threat to freedom or a status already acquired which seeks its own maintenance and expansion. Democracy is an attempt to maintain certain conditions of liberty and availability against natural and political threats.
Clearly, both attempts arose at different moments in the historical realization of availability enjoyed or suffered by particular and different groups. In both cases, and in the case of all political experiments, the form of politics was determined by the current realization of availability.
Communism becomes attractive when the degree of availability is relatively low and there is no ready source of availability at hand. Democracy becomes attractive when the degree of availability is relatively high or secure, or where there is a relatively firm guarantee of such if democracy is achieved.
Therefore, the truth of politics is not a matter of a comparative evaluation of systems themselves. There is no inherent truth in any system. All systems are determined by degrees of availability on every level of experience. Thus, the root problem or context of all politics is availability itself. If availability can be controlled and practically guaranteed to a high degree across the whole range of experience, the form of politics will likewise tend to a natural and acceptable order.
The problem of mankind is availability. Where there is availability and direct confrontation or use of the available there is also natural control, economy and intelligent use.
I must emphasize that availability is not a sign of merely economic, physical and vital quantities. It is not merely a matter of food, clothing, shelter, land, the capability for survival and propagation, occupation, mutuality, space, time and distraction in an ever-spiralling order of purely physical and vital demands, at first collective and at last personal and subjective. Availability is a matter of the total range of experience. If availability is achieved merely on a physical and vital level, the democratic thrust is reinforced toward an ever-increasing demand for the liberty of personal and subjective fulfillment on that level. Thus, the American experiment is decaying in its limitations, and it is beginning to suffer the reaction of an over-indulged physical and vital demand.
The communist struggle for availability was also determined by essentially physical and vital demands, and, because of the serious limitations in those areas, its first struggles appear to possess a certain righteous and appropriate force. But as soon as the problems of availability are redressed in the economic developments of the communist state, and it turns to alliances that guarantee the solution on a certain level, the complexion of the problem is changed. Thus, the advanced communist orders find themselves in a new position. They must maintain alliances and liberate their own internal forces in order to maintain and extend availability and move its perspectives into larger areas of experience.
At this point in time, neither communism nor democracy has great eloquence in its behalf. Their separate righteousness is neither believable nor necessary. The sources of these systems and the energies of their motivations have become obvious, and their continuation as unique vehicles and demands becomes an increasingly obvious threat to a new creative order that is appearing as our necessity.
Availability is a human problem that can now be viewed on a global scale. The various economic and political areas of the world have now achieved a visible, communicated, mutual force. The world, even the universe is our ground and the viewpoint of availability that must concern us. The limitations of separate areas are no longer of real consequence. The world as a communicated whole has the capacity for global guarantees, if the problems of availability are confronted directly and on the most inclusive level.
The future of survival is a global matter at least. And the future polity must be a structure as inclusive as its ground. It must be not a world state in the sense of an exclusive domination by a representative source. Rather, it must be a universally communicated order based on actual availability. The exclusive order must be a tyrannical one because it attempts to create availability via control and limitation. But the new order must have already solved the problems of availability or at least realized their workable technology. That order must be created to guarantee the practical communication of availability to all areas. It will not be based on control via limitation but on the guarantee of availability.
The problem is not political. Politics is a solution to limited availability. The problem is availability itself, and it must be addressed as a technical, philosophical and radically spiritual concern. Present political entities can act as a barrier to this enterprise, or else then can provide the liberty, communicability and resources for it.
What is required, therefore, is intelligence which translates practically into intelligent, responsible men. Such men must recognize the nature of things and the necessities of our future. Their alliance must be global and non-political in nature, and their concern must be for real solutions to the entire range of problems of availability. They must direct technical and economic enterprises whose consequences will be radically effective in concrete terms for the world as a whole. Their solutions must be rational, simple, direct duplications of the now mysterious, internal order of all things.
When these solutions have achieved the force of workability, then alliances or agreements in the form of commitment will be required from every area of the world. And mankind must be readied by communicative sources for adaptation to a new order of life based on availability and intelligent use.
This new alliance is already necessary, and it must begin in some visible way if the world is to assume some kind of balance and reduction of conflicts. The world must become disciplined with reality, whereas in all past time we can recall it has only been disciplined with conditions and limitations. The arising of this new alliance must be communicated in its philosophical or radically spiritual totality. It is a movement in reality, from reality, as reality. It is a Divine impulse, and, therefore, the world requires great teachers as well as great specialists in every area of problem solution.
The true communication to man is one that will necessarily initiate the real accomplishment of the world. Therefore, a new intelligence must be realized among men, and I am here to communicate the Heart for the sake of this event.