Cooperation and Doubt


Cooperation and Doubt

an Essay by

Avatar Adi Da Samraj

The world is suffering from a wrong understanding of human
freedom and human politics.

Those who value the notion of human freedom tend to think
of it in terms of “Narcissistic” immunity from restraints. That is, they
think of freedom basically as separation from parentlike demands, such
that the so-called “free person” is conceived of as someone who can do
whatever he or she likes, whenever he or she likes.

But such so-called “freedom” cannot be realized or practiced
in the world of human relationships. Indeed, it is founded on a fundamental
revulsion to the limiting power of relationships and to the moral demands
of love and self-sacrifice. It is a false, childish, and (ultimately) anti-social
point of view. It is the viewpoint of private self-indulgence and ceaseless
self-meditation. And it is the very principle that destroys relationships,
love, and the greater processes of personal, social, religious, and Spiritual
growth.

Yet, this childish point of view is the popular notion
that underlies the exercise of freedom in democracies in this “late-time”
(or “dark” epoch). It characterizes the present popular version of the
“American spirit” and the present “Westernizing” state of the “spirit”
of democratic and capitalistic free enterprise everywhere in the world.
It is the root of private and public irresponsibility and vulgar exploitation
of subhuman possibilities everywhere in the modern technological world
of TV cultures.

Human freedom is not in principle about the ability to
randomly fulfill random desires. The true principle of human freedom is
a greater cultural concept of the status of mature human individuals,
not childish masses of vulgar subhumanity. Human freedom is a mature realization
of the status of individual existence in relationship with all other human
beings and all aspects of the shared world. Human freedom is a political
or relational estate, rather than a separately personal one. It is the
disposition in which the greater religious and Spiritual conditions of
one’s developmental adaptation are chosen, and in which full moral responsibility
is accepted for one’s social and intimate relationships.

If a State is organized as a democracy, it cannot function
as a true democracy unless the people are typically and personally mature
in this disposition of human freedom. A true democracy is founded on such
freedom, or moral responsibility, on the part of the population as a whole.
But if the people do not mature, if the people do not learn the ego-transcending
Way of life and become fitted to personal patterns of self-restraint and
moral patterns of responsibility and service in relation to all others,
then democracy will inevitably fail. Indeed, in this “late-time”, democracy
is already fundamentally in a state of failure—or a stalemate in its development—in
America and in democratic societies all over the world.

Therefore, the democracies are in a critical moment. The
next moment will determine whether the democracies will survive, or whether
they will necessarily be replaced by authoritarian and utterly centralized
forms of political rule.

One can already see that democratic institutions are eroding,
and that the populations of the democracies are becoming more and more
lawless, chaotic, and childish. And to the degree the people have become
irresponsible, the secular State inevitably moves to establish order by
law, authority, and force.

I Say that the democracies are in serious danger in this
“late-time”. And there are very few forces at work to turn the tide away
from the centralized ordering of mass culture that typifies the present-day
non-democratic States. Indeed, the principal influences in American society
and other democratic societies are themselves actively, if somewhat unconsciously,
working against the development of greater cultural and individual maturity
in the populations of mankind.

The principal influences that are currently at work in
the world belong to the modern movement of scientifc and political materialism.
Every great modern State is intimately in league with this movement, as
ancient States were with official “cults” of conventional religion. And
the products of that marriage are all of the technological and manipulative
influences that more and more pervade and control the daily lives of people.

The gross-minded popular media of TV, the press, and the
publishing industry (as well as the scientifically indoctrinated intellectualism
of the universities) are all working for a common cause, which is the ultimate
and exclusive triumph of scientific and political materialism. Such is
the character of all of the dominant influences in technological societies
in this “late-time”. All contrary or superior voices tend to be excluded,
negatively manipulated, or, otherwise, overwhelmed and minimized in their
effects by all of this machinery of popular culture. Certain traditional
voices continue to be heard, particularly in the less sophisticated areas
of the mass culture, but the traditional voices have already had their
day, and the archaic mind that supported the old ways and the old days
is gradually dissolving into a condition that is not distinguishable from
the dominant voice of scientific and political materialism.

Apart from the gross-minded popular media of communication,
the social order (in general) daily manifests more and more critical signs
of deterioration. Mankind is not permitted to learn the greater Purpose
of Man, but is continually indoctrinated into a superficial state of mind
that is merely observing and reacting to objective events and struggling
with mortal psychological states. Human beings are currently learning little
more than how to desire elemental bodily fulfillment and how to achieve
the goals of material self-glorification. All the rest of what mankind
can be is kept in a state of perpetual doubt by the propaganda of scientific
and political materialism.

Humanity has come to a moment in time when democracy as
it has been is beginning to look like a passing romantic adventure. Indeed,
democracy was originally created by humanistic and somewhat romantic idealists
who belonged to the old traditional order, but who also maintained an enthusiastic
interest in the newly emerging possibilities of a scientifically fabricated
culture. Democracy, as it has been conceived of in this “late-time”, was
essentially created in response to the new scientific and political possibilities
that were beginning to emerge in the eighteenth century. Such democracy
not only recognized the new possibilities for the personal and political
relief of the burdens of “Everyman”, but it also maintained an idealistic
hold on the intellectual and religious culture of the old world, in which
human individuals were viewed as ultimately superior and perfectible beings.

The problem is that the religious basis for the traditional
idealism that was the original foundation of democracy has gradually and
steadily been propagandized out of existence by the emerging cultural,
technological, and political forces of scientific materialism. As a result,
the people no longer generally or seriously presume the idealism that is
the necessary support of democracy as it has been conceived of. Men and
women of great religious and Spiritual development and the true cultural,
political, religious, and Spiritual leadership of such men and women have
ceased to be popular—and the common mood of people is no longer idealistic
in the greater cultural sense, but it is materialistic in the sense of
subhuman and ego-possessed desiring.

Science is properly and originally a method, but it has
become the source of the popular world-view. And, just as science is a
method of self-isolation for the sake of objective observation of events,
the mood (or strategy) of “Everyman” has become the one of separative self-consciousness
and the inability to surrender the separate and separative ego-“I” and
make it responsible to the Totality, or total Pattern, of Existence.

The popular mood that the scientific method tends to produce
is the intellectual (or verbal-mental) mood of doubt. The method of science
is to question, or inquire, without ceasing—just as the ancient cultural
method was to pray without ceasing. Therefore, science is not about the
end to questioning. It is not about finding a final answer. It is about
always questioning, and, by this method, increasing the knowledge people
have about things. And, thus, true scientific inquiry is based on the constant
and tacit acknowledgement that the present state of knowledge about
things is neither permanent nor absolute. (Actually, if scientific and
intellectual leaders would fully understand this principle of the tentativeness
of all knowledge acquired by the scientific method, the destructive propagandizing
against greater cultural, intuitive, religious, and Spiritual movements,
or persuasions arrived at by other means than the scientific method, would
be significantly decreased—to the general benefit of mankind.)

Since the scientific method does not admit of a final
(or perfect) answer to any question, the mood (or strategy) of scientific
inquiry remains that of the question itself. Only the questions are forever.
Thus, the conventional mood established by the popularization of a culture
exclusively based on scientific materialism is the mood of doubt. And,
therefore, the psyche of “Everyman” has become more and more characterized
by doubt, or questions without answers. As a result, the only certainties
that can be propagandized are questions, doubts, anxieties, objective phenomena,
and elemental states of body and mind.

For this reason, the cultural scientism of today is perpetually,
and wrongly (since it is has no direct knowledge or understanding of what
it is criticizing), propagandizing against whatever it has not yet proved
by its own method. Whatever is not yet proved by the scientific method
is still in doubt (or still existing in the form of a question, from the
scientific point of view)—but the popularizers of the viewpoint of scientific
and political materialism (which is the cultural extension of the scientific
method and the current summation of proved knowledge) tend always to speak
dogmatically. They either imply or directly propose that what is not yet
proved by the scientific method is also simply false. And, since the scientific
mind knows or presumes no other method to enter into relations with things
than by objective scientific inquiry, no method is seriously suggested
to the general and rather uninformed population of scientifically based
cultures for entering into the mind and process of the esoteric Wisdom-Way.

Even those intellectuals who comment on religious and
Spiritual matters have no way to view or recommend religious practice.
They (ultimately) recommend nothing more than questions and doubts, and
the intention to “keep on studying the problem”. Intellectualism based
on scientism (ultimately) remains in the exclusive mood of scientism. Therefore,
it cannot find answers, but only questions, doubts, and so forth. This
is because the method of science is not identical to the primary structural
process in mankind that produces greater human participation in the world,
including the moral force of love, the religious force of Divine Communion,
and the developmental force of ego-surrender into the Self-Existing and
Self-Radiant and Self-Evidently Divine Spirit-Power That Is the Matrix
of the human body-mind and the world. And, unless commentators of greater
cultural phenomena will attain a Wisdom superior to science, they will
never understand the disposition that produces love, Spirituality, and
the mature, and Spiritually Awakened, man and woman.

The summation of the effects of the predominant intellectual
and popular influences of modern societies is dogmatically anti-religious
and fixed in the mood of doubting and inquiring, such that anything that
looks like an “answer” is regarded as some kind of demonic absurdity. But
the intellectual and popular leaders of the dominant mentality have simply
failed to understand the true nature of mankind and the primary form of
the human relationship to other beings, to the events of moment to moment
experience, and to Reality Itself, or the Divine Self-Condition and Perfectly
Subjective Source-Condition of all and All. For this reason, they have
failed to allow for a process in humanity that is senior to doubt and inquiry.

The childish religious mind proposes that “faith” (or
non-rational belief) in “revealed” or pre-verbal “answers” to fundamental
questions is the alternative to the chronic doubt of the scientific, analytical,
verbal mentality of modern society. But the viewpoint of “belief in answers”
was established in the childhood days of mankind, long before the era of
scientific inquiry and the culture of scientific and political materialism.
Since the era of scientism began, the traditional “answers” have gradually
been found to be largely untenable. And there is no right reason for believing
something (if it is clearly untrue) simply because belief feels better
than doubt.

Thus, in the “late-time”, the childish and dependent religiosity
of traditional men and women has been confounded by the adolescent and
separative intellectualism of modern scientific men and women. But the
culture offered by the rule of scientism is bereft of anything but doubt
and materialistic enthusiasm. Therefore, you must be awakened to the maturity
of mankind, beyond childish religiosity and adolescent intellectualism.

The mature man or woman is a Spiritually Awakened being
who has transcended both the method of conventional religion and the mood
of conventional scientific intellectualism. He or she is established in
the primary disposition of mankind—which is the realization of
Unity with cosmic Nature (or the world-process) and heart-Communion with
the Spiritual, Transcendental, and Divine Reality (in Which the entire
realm of cosmic Nature is arising, changing, and passing away). The mature
man or woman is possessed neither by questions nor by answers. He or she
transcends all knowledge and all experience in heart-Communion with the
Divine Self-Condition and the Perfectly Subjective Source-Condition of
all and All. Therefore, he or she is able to participate in the greater
and developmental acculturation of his or her own body-mind without resorting
to archaic belief systems and childish salvation schemes, and also without
succumbing to the self-divided and subhuman fixation of non-participatory
doubt and intellectual impotence.

Only the mature man or woman can provide the workable
foundation for the establishment and survival of future human cultures.
He and she must become the new man and woman to which every individual
commonly aspires—or else the adolescent era of scientific and political
materialism will destroy not only the child in mankind but also the mature
adulthood of humanity.

In this Essay, I have continually linked scientific materialism
with political materialism. This is because science, as a dominant world-view,
inevitably establishes or re-establishes the social and political order
in the image (or mood) of science itself. And I began this Essay by referring
to the idea of human freedom. Now I would “Consider” that the failure of
true human freedom, or more advanced human acculturation, will inevitably
produce a false politics—and, indeed, is already so doing.

As I have Said, the concept of democracy was an idealistic
and even romantic notion, founded in the ancient traditional mentality,
and produced in the earliest stages of the transition to the era of scientific
materialism. But, as the era of scientific materialism progressed, a new
political design was conceived that was founded in a new idealism, entirely
conceived within the “realistic” (rather than “romantic”) framework of
scientific materialism itself. That idealism is called “communism” and
(somewhat more loosely) “socialism”.

Simply stated, the communist and socialist ideal is associated
with a collectivist (rather than an individualistic) social structure.
However, the basic foundation of a communist or socialist State is not
collectivism but the authoritarian role of the parentlike State, which
enforces collectivism. There are many positive things that may be said
for forms of collective (or cooperative) social order and activity themselves.
Indeed, it is the failure of the cooperative mentality and the practical
politics of cooperation that is the principal sign of disintegration in
a democracy. When human beings become obsessed with the motives of exclusive
privacy and uninhibited personal exploitation of conventional desires,
they become more and more self-indulgent, non-cooperative, and anti-social.
Then the intimate world of cooperative community disintegrates, followed
by the disintegration of family structures.

The mass of human individuals must awaken to the True
Condition of humanity and to the more advanced developmental culture of
Spiritually Activated heart-conversion of the individual and the society
as a whole. This means that the mood of both non-rational belief (which
produces only the consolation rather than the transformation of mankind)
and rational doubt (which produces objective knowledge but allows for no
fundamental transformation of the knower in the process) must be transcended
both in the mood of intelligent self-knowing and ego-transcending participation
in the conditions of existence and in heart-Communion with the Transcendental,
Inherently Spiritual, and Self-Evidently Divine Reality.

If the massive populations of human beings will begin
to respond to this “Consideration”, and if benign leaders will begin to
create a culture that has outgrown childish religion and that transcends
science while also making right use of scientific methods and discoveries,
then it should be possible for true human freedom to persist as the fundamental
characteristic of future societies. However, if such a response and such
responsibility do not begin to characterize the quality of “Everyman”,
then future societies will more and more consist of authoritarian and materialistic
States engaged in great centralized efforts to manipulate and control irresponsible
populations of disturbed people. One can already see how the democracies
(as is naturally the case with large collectivist societies) are moving
more and more toward the political structures of a centralized State that
must support and control a large, fragmented population of disturbed and
demanding people. The effects of the popular social influences in America,
for example, not only tend to destroy or prevent the greater cultural development
of the populace, but they actually create and exploit the subhuman and
hopeless motivations that ultimately produce social fragmentation and chaos.

The false concept of human freedom produces a mass population
that is fragmented into a chaotic and reactive collection of mere individuals.
In that case, communities and families dissolve or become weak, and only
the secular State remains as the source of order, help, and security. The
next step is the deliberate and total centralization of power in the mechanisms
of the secular State, and the reduction of the population to an orderly
machine of production.

But what if the fragmented masses awakened to the truly
responsible mood of human freedom and destiny? Then the spell would be
broken, and a new possibility for the future would emerge.

And what are the political characteristics of such free
and more advanced human beings? The primary urge of the free human being
(who is responsible for himself or herself and his or her relationships)
is to enter into cooperative relationships with others. Therefore,
if the masses of mankind will awaken to the process of greater and truly
human acculturation, they will transcend childish and adolescent attitudes,
they will make right use of scientific and technological means of knowing
and improving the common conditions of human existence, and they will naturally
enter into cooperative (or relational) forms of social order.

It is natural for free or responsible men and women to
live in forms of cooperative commitment to one another. Therefore, truly
free men and women are not separative and self-indulgent in their actions,
but they are fundamentally cooperative and ego-transcending in their actions.
This means that responsible people establish families and intimate
cooperative communities, and they maintain right and responsible
agreements with their intimates as well as with members of other families
and communities.

But the current trends in so-called “democratic” societies
are toward self-indulgent furfillment of individual and lower desires (even
through technological means) and away from cooperative commitments, including
marriages, families, and intimate communities. The popular mood expressed
in the current media of the mass culture demonstrates a general fear and
disdain relative to intimate religious or secular communities, and the
average citizen lives in a private castle of ego-based illusions, comforted
by TV viewpoints and the degenerative habits of his or her choice.

Nonetheless, human societies must be founded on families
and autonomous intimate, cooperative communities, or else the secular State
becomes the only autonomous political structure, and all culture is replaced
by the salt-of-the-earth round of political subservience to State controls
over every aspect of human existence. The only defense individuals have
against the centralizing tendencies of the secular State is to break the
spell of dependence on the parentlike powers of the secular State and enter
into cooperative relationships with one another. Only in that case—when
the social order is composed of autonomous, intimate and advanced culturally
oriented cooperative communities of free and responsible men and women—can
the overwhelming trend toward State control of populations by political
means and also cultural means (via the official “cult” of knowledge at
any given time, be it the Church in the old days or the new “Church” of
scientific materialism in the present day) be brought to a halt.

The practical ideal of communism, or socialism, is founded
on “realistic” exploitation of the lowest wanting needs of mankind, and
it does not “romantically” depend on the developmental qualities and more
advanced aspirations of mankind. Perhaps for this reason, many people presume
that it is the political ideal most likely to achieve dominance in the
future world of mankind as it now seems, since the general population
of mankind is not presently aligned to the processes of more advanced human
acculturation. And even the once “romantic” democracies are vulnerable
to the tendencies of the parentlike State as a response to the chaotic
problems of societies in this “late-time”.

The truly negative aspect of the trend toward communism
or socialism and away from democracy is the single one of the development
of a parentlike State with totalitarian police power over all people. As
I have already Indicated, forms of intimate, cooperative community are
basic and essential to truly human and free societies. The democracies
are now deficient in this respect, and (as is said in moments of angry
despair) “everyone is out for himself”. But the communist and socialist
societies seem to be prospering through the establishment of cooperative
forms of social order. Then is not the communist solution superior? Of
course not! The communist solution is only superficially based on cooperative
communities. Actually, the communist solution is founded on the principle
of the parentlike State, which controls the general population, maintains
the general population as a mere machine of production, and (by maintaining
the cultural dominance of the propaganda of scientific materialism) prevents
the appearance of true (intimate, cooperative) communities oriented toward
developmentally advanced human (and religious and Spiritual) acculturation.

True communities must be the foundation of human societies,
but true communities must be based on the more advanced and developmental
cultural principles of Spiritual Wisdom and ego-transcending habits of
action on the part of every individual. If such true communities can begin
to develop and achieve a primary voice in the media of daily understanding,
then the present trend toward the politics of the parentlike State can
be overcome. But true communities must arise among the people as autonomous,
free, and advanced cultural entities. If they do not thus arise, but, rather,
if the superficial communal aspect of human communities is enforced as
a method of the secular State, then community simply becomes an instrument
of the suppressive powers of the parentlike State machine.

The secular State cannot create true communities. The
secular State cannot elicit advanced cooperative motives in the people,
nor should it be relied upon to do so. Nor can science or scientific materialism
create a true culture of mankind, since the primary acculturation of mankind
takes place as a process of ego-transcending heart-Communion with the Transcendental,
Inherently Spiritual, and Self-Evidently Divine Reality and of ecstatic
participation in the world-process, and it involves the immediate and moment
to moment developmental transformation of the individual—whereas the mood
of scientific materialism is doubt, and the method of scientific inquiry
excludes the process whereby the knower himself or herself is transformed.
Therefore, the “cult” of scientific materialism is fundamentally a tool
of the parentlike State, and it only serves the establishment of a disturbed
and dependent humanity that must resort to the authoritarian propaganda
and technological resources of the secular State and the scientific “cult”
of the secular State.

Science is only benign when it becomes the tool of free
men and women, and the secular State is only benign when it must necessarily
respond to the demands of the people. But the people do not represent a
power superior to the secular State unless they become responsible and
autonomous through the establishment of free cooperative communities, wherein
individuals are obliged in their actions only by the advanced culture of
Wisdom served to them in intimate company, while they yet remain entirely
free of the dictatorial limitations that a parentlike State will always
apply to their actions and circumstances—even their most personal, private,
and intimate actions and circumstances. Likewise, the masses of humanity
will not enter into true forms of cooperative and developmentally advanced
community unless they begin to respond to the Wisdom-Teaching of Truth
and, thereby, overcome both their childish and dependent religiosity and
their separative adolescent predisposition toward a self-indulgent, analytical,
and dissociative view of the world and mankind.


 


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The Da Love-Ananda Samrajya Pty Ltd.,

as trustee for The Da Love-Ananda Samrajya,

claims perpetual copyright to all photographs
and

the entire Written (and otherwise recorded)

Wisdom-Teaching of Avatar Adi Da Samraj and

the Way of the Heart, or Adidam.

© 2000 The Da Love-Ananda Samrajya Pty Ltd.,

as trustee for The Da Love-Ananda Samrajya.

All rights reserved.

Used in DAbase by permission.

note to the reader

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