Académique Documents
Professionnel Documents
Culture Documents
Maturity.
larmony and contentment.
IMMA1URI1Y
1le other is tlere to serve tle seIf.
MA1URI1Y
1le seIf is tlere to serve tle other.
DIRECTION OF GROWTH
108
Intent
at me presenting myself at the door without a sweet in hand was
indescribable. Far from being the best dad in the world I had
become the most upsetting thing since the Great Flood.
This pattern of him loving me for bringing the sweet and hating
me for forgetting it continued for while, until my own ego started
to cry foul. I was damned if I was going to be manipulated by a
toddler. I therefore decided no more sweets. He somehow intuited
this change in me and his attitude changed. What seemed to go
through his mind was logic something like: If I scream at him
he gets cross and tomorrow he wont bring me a sweet. So I had
better be nice to him today, even if he did not bring me a sweet,
because then I will get a sweet out of him tomorrow. I dont know
whether that was exactly his reasoning, but whatever his logic was,
it worked. I started bringing him sweets again.
At this stage the reaction of the other makes the self aware
that attraction and repulsion is about more than just satisfying
an immediate requirement. You cannot just love the nasty uncle
because he just gave you a sweet, or hate mummy because she just
gave you a smack. There is a higher element involved. We refer to
this higher element as the higher emotions. The higher emotions
are therefore the value that operates in the 2
nd
Aspiration. When
this value is ascribed to the self, it rises to the next stage of maturity,
the 3
rd
Aspiration.
Therefore, the resistance from the other forces the self to
refect on the nature of the affection and rejection: Do I only
like mummy because she gives me cake? Or more so: If mummy
thinks Im only nice in order to get cake she wont give it to me.
I have to impress on her that I really like her. If I can get her to
think that, then the cake is no longer a problem, I can get whatever
I like. The great chess game commences!
The 3
rd
Aspiration: Mind
I have found children to be incredibly competitive. This
competitiveness starts around fve and continues to develop into
late adolescence. Initially it is about winning at all costs. When
my sons were young a game of monopoly could easily be reduced
109
Te Six Aspirations
to a blood bath if there was not a policing adult in the vicinity.
The banker, for example, would react with cherubic innocence to
any enquiry about the enormous amounts of cash he had stashed
with his stuff. Win at all costs and the devil take the rules.
This is why watching fve-year-olds play soccer is so entertaining.
The crowd is screaming, little Stevie has the ball, he is dodging
all comers and blasts the ball into the back of the net. Damn it
Stevie, yells the coach, that is your own goal. So? replies Stevie.
Young boys are the same with computer games. The younger
they are the more they want to know the cheat codes. But, I tell
them, this defeats the object. It is like fghting a man with one
hand tied behind his back. So? comes the incredulous reply. As
the kids get older they get bored with playing with the cheat codes.
They dont want to win at all costs, they want to really win. There
has to be a real contest otherwise the whole thing gets boring.
As people mature into being adolescents they dont want to
have a play win. You can still allow the fve-year-old to beat you
in the race and not be too subtle about it. He will still strut about
like a bantam rooster afterwards. Dont do that, however, with
the fourteen-year-old because he will sulk for a week. Adolescents
want the real thing. In fact the more the better. I am on the last
stage of Dune, says Khalil. Wow, replies Beau, no cheat codes?,
no cheat codes, says Khalil. Beau looks seriously impressed.
Cool he says.
The 3
rd
Aspiration starts with a need to gain control, the
conviction being that if I manage the other properly I no longer
have to worry about getting from them what I want. The focus
of my concern is therefore no longer my physical need since
I have understood that power over the other is the key to satisfying
all needs. This power is sought therefore as an end in itself. It
becomes somewhat like the need for money. People do not pursue
the accumulation of money because it will buy a good plate of
food or a warm set of warm clothing. They pursue it because it
grants them the capacity to get whatever they want in principle. It
is therefore not about satisfying a particular need (hunger or cold).
It is because it holds out the promise of satisfying all their needs.
110
Intent
The key issue in the 3
rd
Aspiration, furthermore, is to gain
command over the other by getting the other to see the self as
signifcant. The self therefore engages in the Great Competition.
Initially this competition is crude and is about winning at all costs.
However, as time goes on the competitiveness gets serious. The
stakes go up. Getting the school colours for Judo is no longer
about making your parents proud. It is now about being in the
in-crowd, impressing the girls and putting the school bully in his
place. This is a very diffcult and lonely time for the self because
it is about winning and coming frst.
It is not only about being seen to be signifcant, it is about
claiming signifcance. The conversation of a group of adolescents
is shocking not just for its crudity, but also for the staggering
immodesty of all concerned. This is true for both girls and boys,
although there might be a slight difference in bitchiness. What
becomes clear after a very short time of eavesdropping is that
these people are all on very fuid ground. Who is in and who is out
is perpetually being reassessed.
There is a whole language dedicated to this putting them in
their place process, which has far more words dedicated to being
out than being in. Someone who is in, is just cool. However,
terms related to being out include loser, retard, nerd, bitch, cow,
sucker, reject and so much more that I cant quote here because
I am trying to keep this text reasonably respectable.
Where the 3
rd
Aspiration starts off by trying to gain control
over the other it becomes more subtle and manipulating as time
goes on. This is so because its character is principally about vying
for signifcance. Intent therefore transforms over this process
from the view that says he who comes frst at any cost wins to
he who is seen to be signifcant wins. The key objective initially is
therefore to beat the other and to come frst, but over time it turns
into getting them to see you as signifcant.
We have discovered, however, that this competitiveness
has within it a terrible paradox. If I am signifcant because
I beat the other my signifcance is based on their insignifcance.
My signifcance is therefore conferred on me by that which is
111
Te Six Aspirations
insignifcant, which by implication denies my signifcance. When
this paradox is thus examined with the light of reason it becomes
clear that I cannot lift myself up by tearing them down.
This insight will be visited on me precisely because of the
bitter fruit my competitiveness has harvested me from them. As
we have argued before, all manipulation has terrible consequences
for the manipulator. Just as I want to be signifcant, so do they. The
ongoing instability implied causes all of us a lot of distress. So, let
us all agree to be nice. If they are nice to me, I will be nice to them
and we will all be nice together. So we are all off to university and
the great egalitarian experiment has begun.
The 4
th
Aspiration: Community
The rational insight into the fundamental faw of the competitiveness
of the 3
rd
Aspiration is the sincere desire to establish a sense of
co-operation with the other. This is the Fourth Aspiration. It
amounts to a deliberate attempt to establish the cessation of
hostilities between the self and the other. To achieve some sort of
negotiated truce. Lets stop being nasty. If you scratch my back,
I will scratch yours. This immediately implies an egalitarian spirit,
of us being equal partners. Gone is the desire to compete, in its
place is the desire to co-operate. So students live in communes, they
share everything from toothbrushes to mouldy cups and dream up
utopian schemes of equality for the world. Viva. They become the
Big Troublemakers, spearheading every revolution known to man.
Some even put their money where their proverbial mouths are.
They take a gap year to go and distribute condoms for an NGO
in Bangladesh. John Lennons song Imagine should be the theme
music to the script of this epoch of life, because this Aspiration
is based on need and dependency. However, it is immediately
confronted by the practical problem of achieving balance.
As a young student I lived in a number of student communes.
The frst thing that hit visitors to all of these houses was the
squalor. It accosted them as they walked through the door. The
houses were squalid not just because we were poor students and
could not afford much, they were squalid because cleaning was
112
Intent
a communal duty and as such
was left to the commune while
most individuals spent their
time fornicating in their equally
squalid bedrooms. At one very
large house I lived in we once
ran out of cups. They just sort
of disappeared. So we instituted
a search of the house and found
all of them in the room of a girl
called Sandi. They had become
pots for the most spectacular,
multi-coloured fungus gardens
I have ever seen. She just left
them there to grow, never
thinking to take them to the
kitchen, let alone wash them.
This was not to say that
nobody did anything in these
houses. That was not true.
Some people did work, and
indeed worked very hard. These
people, however, soon became
tired of the set-up and left. We
had not yet learned about the
collective being. We all viewed
the collective as something
that somehow existed over
and above ourselves. It would
somehow do the cleaning for us. We had not understood that the
collective was nothing other than a reason for each individual to do
their piece. It was not there to do your piece for you.
Shortly after graduating I went to visit Sandi in a remote town
in the Eastern Cape. She lived there in a state of complete penury,
eking out a living from growing a few vegetables and keeping a
cow on the village common. What struck me as I walked into
Self Portrait
I scrabble for continuity,
Clutching for what cannot
belong to me.
I pursue it in my sons,
twisting them
into a parody of me,
for me.
I seek good opinion, forgetting
That there will be a time
when Caesar will not be
remembered
just as the coin of my wealth
will not be taken.
What agitation
to stave off what I already
know
that all that ends
ends well.
Behind my eyes the Watcher
Stretches into
the fathomless abyss.
Before me
my sweating hands grip
each other
like wrestlers in a foodlit ring.
I am wedged between
like a sheet of paper.
113
Te Six Aspirations
her house, though, was the cleanliness. The place was spotless.
Sandi! I exclaimed, this place is so clean! Looking embarrassed
she replied, Well, theres no-one else to do it.
And so it is, that we all have to grow up. We have to realise that
there is no-one else going to do this for us. I am accountable. I have
to do the giving here. This generally coincides with marriage and
small children. There is nothing to drag you out of your narcissism
like having an infant in the house. When they require attention in
the dead of night, there is no question about who serves whom.
One of the tragedies in the modern world is that this process
from being a girl or a boy to being a woman or a man is drawn out
unnecessarily. In the frst world it is not uncommon for people
still to be in their parental homes in their thirties. I did a workshop
in England for a European student group called ESTIEM. What
really disturbed me about these young people, all in their early to
mid twenties, was that they referred to themselves and each other
as girls and boys.
In traditional societies like the Xhosa and the Sotho this boy-
to-man and girl-to-woman transition was very quick, and there
was a deliberate use of rites of passage to facilitate the process. By
their late teens people were fully responsible and active adults, with
families. It seems to me that the reason for requiring higher life
expectancies today is that we dawdle on the journey of maturation.
The 4
th
Aspiration is therefore about becoming a good citizen,
about taking on your accountabilities to the social other. Taking
on these accountabilities is also about allowing an unconditional
element to enter into the discussion. What should I give to the
other in order to get what I want and how much?
As we noted before, it is impossible to establish precise balance
in a haggle. In fact, the attempt to haggle everything to the N
th
degree becomes ineffcient and wasteful. You cannot pursue
a fruitful relationship with the other on the basis of continual
litigation. There has to be a point where a measure of mercy has
to enter the engagement. I am reminded of the sagely advice of
a mentor of mine when I was going through a particularly trying
114
Intent
time in my marriage. Marriage, my boy, is not about give and take.
It is about give and give.
In other words, without an unconditional element being brought
to the situation by the self, the self necessarily gets stuck. This
unconditional element is a sincere desire to be of service to the other.
It is a life of sacrifce. This is
the life of the wage earning
adult who is trying to raise a
family.
The shouldering of
ones responsibility to be
a productive member of
society is quite an onerous
statement, and one wonders
why we get conned into it.
This happens because we are
made in such a way that the
universe presents itself as an
immanently dangerous place
to the individual, and without
the co-operation of others
the individual cannot survive.
All societies juxtapose the raw
and the cooked, the wild and
the tame, the protective walls
of the city and the unpredictable and majestic wilderness beyond.
The totality of the other presents itself to the self as vast,
inscrutable, arbitrary, dangerous and unconscious. The individual
cannot stand out against it and survive. It is as if our earliest
ancestors have agreed, If we do not hang together we will be hung
separately. Be here for your fellow man, because without him you
are nothing.
The Xhosa expression for this is umuntu gnumuntu ngabantu. A
person is only a person through other people.
For Fayruz
At times I hear a glimpse
of the roaring silence at the edge,
the abyss on the shore
of infnity
but then I am alone.
Looking back past recollection
and forward past aspiration
all is nothing and I am
not there.
Then I know that I have happened
on this place before
but I have fed its bitter majesty
as I am doing now.
Yet I do so with less haste
because I understand
that this wayfarers abode
is my home.
115
Te Six Aspirations
The 5
th
Aspiration: Annihilation
The 5
th
Aspiration commences with the disquiet called the mid-
life crisis. This crisis is really associated with the tremendous anti-
climax that waits for people as they age and their families leave
home. A metaphor for this is the logic behind pensions. You work
and sacrifce so that one day you can relax and have a good time.
When the time comes for you to retire you are too decrepit to
enjoy the fruit of your golden years and you conclude that youth
is indeed wasted on the young.
You will probably also conclude that you have been conned. The
promise of golden years was just a ploy to get you to dedicate your life
to the treadmill, to get you
to be socially useful. Now
that you have done that, you
are required to please go off
and be lonely elsewhere.
You are getting in the way
of those who have things
to do. This state of intent
therefore commences a
sense of ascetic withdrawal.
However, the bitterness
associated with this state
should not last because it
makes a radical review of
intent possible. Is it fair
of me to expect anything
from my kids? Do they
not have their own lives
to live? The struggle that
ensues, in a sense, it is
about making what you
know useful to them.
At some level it is also your struggle with the problem of continuity.
They insist on living their own lives and making their own
mistakes. One almost wants to ask; What is the use of me having
Confnement
I sat pinned to a wall
in a cell in Schoemans Kloof,
chased there by a benefactor
intent on my annihilation.
Bowsaw in hand he cut me in two,
dusting the foor with bone meal
to scoop me hollow
like a lobster on a gourmet table.
My hair was grass above the cliff
of my forehead.
It tickled and moved
yet I was not.
I hung suspended
in the vault of my chest.
From within me
the setting sun streaked the
frmament with crimson,
a Hadida called
and a car wound its way to the
West.
116
Intent
bumped my head when
they have to do so for
themselves anyhow?
The 4
th
Aspiration is
a conditional aspiration,
but it is benign. The 5
th
Aspiration is about coming
to terms with the fact
that in the face of death
there is no negotiation
and everything is in fact
futile. As an example, you
may unconditionally try to
save the life of an accident
victim. The victim stabilises
and you turn to work on a
second victim and the frst
one dies. Without even
asking permission he just
pops his clogs. All good
work that is concerned
with a benefcial outcome
is futile in the fullness of
time, precisely because
it has an interest in an
outcome.
This brings the self to
the insight that we are not
here to be signifcant or
useful, we are here to be
en-awed with existence. In
other words, we are here to
be worshipful. We are not
here to achieve anything
in the world, in the seen,
The Burning
As a youth I heard accounts of the
fre in the forest,
enchanting tales in obscure texts,
narrations by men as wild as the
stars, whispered
in wayfarers camps in the dead of
night, when the sleeping sane would
not take fright
and so I was trapped to yearn
like them for the ravishing
no-one could earn.
And I asked to be shown this place,
where is the map, where do I turn
to take the frst step
and they pointed emphatically
in different directions away, away.
So I doubted them, and the fre and
the forest and all they had to say.
yet their passion blazed,
and being near they dried all in me
except, despair at a life bereft of
their burning.
And one took pity saying, follow
your chest, your heart, the rotating,
the turning and you will see that you
are the fre burning and I did,
I ground, round and round
my ailing heart dry as tinder
waiting to be sparked,
for You Beloved.
Coming no moment too soon
unassuming like a ray from the
moon
stolen by the prisoner when the
guards were asleep and touched
to the pyre in the heart of the keep.
With a blast I burn as I see Your face
and I am the forest and the fre,
Im the place left behind by the ash
blown away without trace.
117
Te Six Aspirations
because we are principally seers. The great achievements are not in
the world, they are in consciousness. A deep inner journey has
commenced precisely because outer endeavour has been brought
to a standstill.
The 5
th
Aspiration presents itself as quite nihilistic because,
from the elevated vantage point of unconditional motive, the
entire social nexus appears as nothing other than a collusion of
mediocrity. This brings about a deep crisis, a sense that individual
effort and achievement is really rather meaningless.
Prior to this the intent was concerned with achieving something
in the world. At the end of the 3
rd
Aspiration the self colluded
with the other so that the hostility with the other does not get
out of hand. Toward the end of the 4
th
Aspiration the self served
the other in a genuine attempt to make the commune work. All
of these motives had a conditional element in them; it was all
to achieve something else. The giving, at some level, was to get
something else.
In light of the truth that everything is transient, this attempt
to make things work presents itself as fundamentally futile.
The universe is in entropy, in decline. Our attempt to fx things
amounts to little more than temporarily shoring up the inevitable
collapse. In other words, learning how to get on with your fellow
man is not suffcient a condition to deal with the ultimate challenge
of all, namely death. This condition precipitates some kind of
ascetic withdrawal. The process of this withdrawal amounts to
the self-disavowing any claim to signifcance or usefulness. It is
about a fnal capitulation, giving up the bizarre notion that the
management of affairs is of any consequence whatsoever.
This withdrawal is not only based on a negation of the self, it
is also about an affrmation of the Totality of the Other. As we
saw, the 4
th
Aspiration is based on a suspicion that the universe
is a big and dangerous place. Life is only possible when we co-
operate, if we stay busy shoring up the walls of the city against the
encroaching collapse.
118
Intent
In the 5
th
aspiration we are no longer so busy being useful, and
so there is some time to refect. It has its roots in the desire to be
of service. It has as its fruit the insight that all service to achieve
an outcome is conditional and futile. In this process of refection
the following insights start to insinuate themselves into a persons
mind: It is true that the universe is indescribably big and I am
minuscule. It is also true that because the universe presents itself
as infnite, it can present me with infnite permutations of things
that could possibly go wrong. So why is it that I am still alive? Why
has a red London bus not fallen out of the sky and killed me?
On the basis of this the self concludes two things:
1. The totality of the other presents itself as deliberate with
regard to the self. The relationship between the self and
the Totality of the Other is like a very small child in a
very big herd of very big elephants. If the elephants did
not deliberately withhold themselves, the child would be
trampled. When we consider the size of self pitted against
Other the statistics of annihilation beat the statistics of
continuation every time.
2. This deliberateness of the Totality of the Other is
benevolently disposed to the self. If the big herd of big
elephants were deliberately trying to obliterate the small
child the child would have lived for less than an instant.
The implication of this is that the self begins to understand
that the key reason for having to be a good villager is false. The
sky will not fall on our heads if we stop working hard. Life works.
We do not have to make it work. In fact, more often than not our
attempts to fx things only ends up interfering with the matter.
One of the ways to make sense of the process of maturation
is to view it as an increasing capacity to delay gratifcation. The
birth of personhood is based on the self understanding that it
is discontinuous with the other. The other, which is at the outset
of growth experienced to be a source of gratifcation, has the
power to withhold that gratifcation. In other words, over time
119
Te Six Aspirations
the self learns to delay gratifcation. As the self matures the
capacity to delay gratifcation gets more and more extended.
The self is capable of engaging increasingly complex strategies in
order to achieve gratifcation.
The most diffuse and extended form of pursuing gratifcation
is concerned with the end of the 4
th
Aspiration. Here the self is
able to identify gratifcation as being associated with the general
social good. Happiness is still based on getting something, but
what I am getting is the happiness of those around me. There is
therefore still a measure of conditionality in this motive.
In the 5
th
Aspiration the struggle is not about changing anything
in the world, it is about ending neediness. It is about the self
honestly facing down the fact that any experience of need requires
two conditions to hold true. Firstly the feeling of lack in the self
and secondly the thing that is needed. It is impossible to gratify
all of ones neediness by assimilating into the self that which is
needed from the other. The self simply does not have enough
space, besides, what is needed is out of the control of the self.
It is possible to dismantle the neediness itself however, since that
is with the self. This dismantling of neediness is about the nullifying
or rubbing out of all conditional intent. The conditionality of
intent is based on the conditioning of the self. It has a biographic
root. The biographic structuring of the self is simultaneously the
structure of intent. When intent is absolutely unconditional the
self is no longer conditioned. The boundaries or conditioning of
the self disappear. In effect this means that the self disappears.
In Sufsm this event is called annihilation or fana. It is referred
to as dying before you die. Neediness starts when the self discovers
that it is discontinuous from the other. This is also the birth of
a sense of self. The end of neediness is about undoing the frst
assumption that the rest of the superstructure of the self stands
on, which is that the self is discontinuous from the other.
To be truly unconditional suggests having no concern about
outcomes. It amounts to losing all interest in results. It is about
having a capacity to delay gratifcation indefnitely. The necessary
consequence of this amounts to the death of personhood.
120
Intent
If the genesis of individuality lies in the pursuit of gratifcation
then the end of this pursuit must represent the end of individuality.
It means that the self is no longer seen to be separate from the
other. The self and other are one. There is union. There is bliss.
The absolute and indefnite delay of gratifcation results in instant
gratifcation.
This insight is a cataclysmic one, because it amounts to an
emptying out of any vestige of conditional motive. Along with
the conditional motive goes the sense of the signifcance of the
self, which sweeps away the self itself. The person emerges from
this experience completely new and utterly transformed.
The 6
th
Aspiration: Going on
In all inner traditions the annihilation of the self is understood
to be followed by an ecstatic state that the Sufs refer to as baqa
or going on. Outwardly there may not be much evidence for the
cataclysm that the self has been through. As the Zen Buddhists
would say:Before enlightenment cutting wood and drawing water, after
enlightenment cutting wood and drawing water. However, while the
outward activity may seem the same, there has been a fundamental
and irrevocable re-patterning of intent.
Prior to this, all intent was about a neediness that pursued
requital, an emptiness that wanted to be flled. The end of the self
is also an end of neediness.
This neediness is replaced by a fullness that has become the root
of intent. The behaviour of a person in the 6
th
aspiration is not an
emptiness that seeks to be flled, it is a fullness that spontaneously
empties. The patterning of intent here is I have received in greater
measure than I could possibly want, therefore I give.
In the 4
th
Aspiration the Totality of the Other is a looming,
menacing reality that people have to collude against. In the 5
th
Aspiration the Totality of the Other is deduced to be deliberate and
benign. In the 6
th
Aspiration the Totality of the Other is witnessed
to be deliberate and benign. In the 6
th
Aspiration a person is
therefore no longer having a conversation with the social other,
121
Te Six Aspirations
they are having a conscious conversation with the Totality of
the Other, whose words are events and whose grammar is time.
To this person the social other is the paint on a much bigger canvas
of discourse with the Totality of the Other.
The Totality of the Other presents itself as vast, deliberate and
benign. The self presents itself as a smallness from which this
immeasurable and deliberate benignity is witnessed. The Totality
of the Other therefore assumes the station of Lord, whereas the
self assumes the station of servant. Action in the 6
th
Aspiration is
the grateful dance of the servant in the face of a generous Lord.
Shaykh Mustafa Bassir from Morocco once came to visit us in
South Africa. While he was here he took a fancy to a particularly
comfortable canvas chair that is made in South Africa.
After returning to Morocco for some months, he was visited by
his son-in-law who works in Dubai. This man brought with him
exactly the same kind of chair that the Shaykh had used in South
Africa. The Shaykh was overcome. He shouted for his nephew, a
man called Idriss. Idriss came running up, thinking that something
had happened to his uncle. What happened, Shaykh Mustafa? he
wanted to know. By this time the old man was in tears. Look! he
said, look what my generous Lord has brought for me!
The person in the 6
th
Aspiration is no longer discontinuous
from the Other. The self witnessing in this state is therefore the
Self witnessing itself. The self is thus an apparent smallness, a
veiling, from where that which is indescribably vast, the Lord, the
Totality of the Other, can view itself. Tat tvam asi - That thou art.
For this person the self is no longer encapsulated in the Totality
of the Other, the other is encapsulated in the Totality of the Self.
This is the point of arrival because it is the point of utter
preparedness for the irrevocable departure, for death. Life after
this point is utter freedom and ecstasy. Every moment is engaged
with utter innocence, with no presumption about the other based
on the past.
Every situation is responded to on the basis of what it requires,
not on the basis of what the self wants. Therefore we call this the
stage of justice, of full transactional correctness.
122
Intent
It is the stage of seeing everything as it is and giving everything
its due, with no concern for outcomes. If this state has been
attained one is free to die, because you have achieved the ultimate
fulfllment of human existence.
At every stage of this journey the particular way of being is
sublimated into a higher form. If the subject were to do a little
inner shorthand, the shorthand would look like this:
First Aspiration:
Full belly = Contentment.
Second Aspiration:
Command other = Full belly = Contentment.
Terefore: Command other = Contentment.
Tird Aspiration:
Signifcance from other = Command other = Contentment
Terefore: Signifcance from other = Contentment.
Fourth Aspiration:
Co-operation = Signifcance from other = Contentment
Terefore: Co-operation = Contentment.
Fifth Aspiration:
Service = Co-operation = Contentment
Terefore: Service = Contentment.
Sixth Aspiration:
Unconditional surrender of self = Service = Contentment
Terefore: Unconditional surrender of self = Contentment.
123
Te Six Aspirations
THE MODEL
In the process of growth, the previous state is sublimated into
the next state. It is the dissatisfaction with or disfunction of a
particular way of being which makes a higher order functioning
possible. It is transactional correctness or courtesy to the moment,
which enables growth and maturity.
DIRECTION OF GROWTH
8eeing things
as they are
and giving
everything
it's due.
Ascetic
withdrawal
8urrender
Need and
dependence
8ervice
Manipulation
Reason
8lave to
passions
Higher
imotions
iull maw and
empty bowel
iquilibrium
iIR81
A8PIRA1ION
8o0Y
8iCONu
A8PIRA1ION
Mo1loN
1HIRu
A8PIRA1ION
MlN0
iOUR1H
A8PIRA1ION
CoMM0Nl1Y
iIi1H
A8PIRA1ION
ANNlHlLA1loN
8IX1H
A8PIRA1ION
6olN6 oN
iIR81 CONCiRN
6k0:
locus on needs.
1le test tlat enabIes
transcendence is
lrustration witl
inabiIity.
8iCONu CONCiRN
iAk:
locus on riglts.
1le test tlat enabIes
transcendence is lear
ol provision.
1HIRu CONCiRN
6Nko$l1Y:
locus on duties.
1le test tlat enabIes
transcendence is lear
ol ridicuIe.
iOUR1H CONCiRN
Co0kA6:
locus on vaIues.
1le test tlat enabIes
transcendence is lear
ol deatl.
iIR81 A11iN1ION
l AM Hk 1o 61:
InlantiIe.
kesistance lrom otler.
8iCONu A11iN1ION
l 6lV 1o 61:
AdoIescent.
conlIict witl otler.
1HIRu A11iN1ION
l AM Hk 1o 6lV:
Maturity.
larmony and contentment.
IMMA1URI1Y
1le other is tlere to serve tle seIf.
MA1URI1Y
1le seIf is tlere to serve tle other.
124
Intent
Postscript:
The Postulates of the Thematic
I have often felt that one of the key factors that entrench the
alienation of people in this age is the way in which the intelligentsia
set up the study of humanness.
What I mean by this is that the disciplines that are concerned
with understanding the human being present themselves essentially
in two classes, namely the psychological and the sociological. It is
as if our inner reality and the world of transaction out there are
seen to be distinct and mutually exclusive areas of concern.
This bifurcation is fundamentally disabling. Our inner health
is intimately connected with us acting on the basis of what is
transactionally correct. This transactionally correct action is the
basic building block of a just and sane society. The converse is
also true.
If we act in a malevolent way this transaction not only damages
society, it also entrenches our inner malaise and existential disquiet.
The outer and inner are inseparable. What follows is the
application of this insight to the world that we are in.
Maturation
1. It is axiomatically true that at birth the totality of an infants
potential lies before it. It is therefore here to get in the fullest,
most unconditional sense of the word. It is equally true that at the
moment of death one loses it all unconditionally. We arrive getting
it all and we leave giving it all. The process of maturation which
transmutes our lives implies a movement from one extreme of
unconditional getting to the other of unconditional giving.
2. The difference between giving it all and having it all taken
away lies in the intent of the one who is doing the giving. The
process of the maturation in the direction of unconditional giving
is, therefore, a process of the maturation of the will or of intention.
125
Postscript
3. Maturity, inner wellbeing and wholesomeness are about being
able to face death without regret or fear. The only useful clinical
contribution to the self must therefore be about cultivating the
ability and the preparedness to die at any given moment.
4. Any biographic account of the self is disabling since it
focuses the attention on the past, what the self has accumulated.
An enabling account of the self must, therefore, take account
of the self as the self looks forward, in other words, faces
death. Fundamentally this truncates the need for catharsis in the
cultivation of inner health.
The Advancing and Receding Views of Time
5. Ones understanding of the movement from cradle to grave
can either be based on an advancing or a receding view of time.
A receding view of time takes birth as its reference point and
views life as a process of accumulation. This means that as one
gets further and further away from birth one has more and more.
An advancing view of time takes death as its reference point.
This means that as one ages there is less and less of you. Every
moment is a moment of expending potential, of handing over
something. This is a view of time advancing because it is a view
that is concerned with the inexorable approach of death.
6. To aspire to either wealth or knowledge is to have a receding
view of time, since both of these assume that there is more and
more as one gets older. To aspire to the maturation of intent is
to have an advancing view of time. It is concerned with having
less and less over time and being able to face the fnal test of
disappearing with nothing at all with equanimity.
Freedom and Fulflment
7. Intention defnes interest and therefore attention. A person
demonstrates their maturity by what they pay attention to in the
world.
126
Intent
8. If you pay attention to what you want to get from the other, the
others ability to withhold what you want makes you manipulable.
They are strong and you are weak. When you pay attention to what
you should be giving to the other, the other no longer has power
over you. The empowerment of the self coincides with the shift
of attention of the self from taking to giving, from expectation
to contribution.
9. The degree to which a persons motive is conditioned by their
expectation is the degree to which they are defned by the outcome
of events. The more unconditional a person is with regard to what
they are contributing the more they will defne the outcome of
events.
10. To construct ones intention on expectation is to become the
slave and the victim of the other. Freedom is therefore concerned
with basing ones intention and attention on your contribution.
11. The totality of the other rarely delivers a set of circumstances
that coincide totally with what will satisfy the self at that time.
For a person to focus their attention on what they want from the
other therefore cultivates discontent.
12. Ones own behaviour, in other words, what one is doing
to or giving to the other, is always within ones own control.
To concern your self with the nature of your contribution is
therefore to cultivate a habit of fulflment.
Generosity and Courage
13. A person who is here to get will focus their attention on
maximizing accumulation and minimizing loss. The predominant
register of their internal dialogue will be greed and fear. A person
who is here to give will be concerned with cultivating the capacity
to hand over both things associated with the self and the self itself.
The predominant register of their internal dialogue will therefore
be concerned with generosity and courage.
127
Postscript
14. The mature self transacting in the world will give things
easily and will not be risk averse.
Benevolence and Malevolence
15. The demeanour of the immature self is fundamentally
hostile and malevolent with regard to the totality of the other.
The other is seen to be there to serve the self. The other is seen
to be that which has to be changed, dismembered and demeaned
to satisfy the requirements of the self. It is therefore accurate to
identify the intention of the immature self as malevolent intention.
16. The world encapsulating the malevolent self will be in a
process of extinction. It will be in chaos, decay and disorder in
the process of satisfying the futile attempt of this self to establish
permanence.
17. Every attempt of the malevolent self to establish order
in view of securing the self will further entrench the process of
decay and extinction of the world which the self experiences.
This extinction of the world is exponential.
18. People who are here to give are able to suspend their own
comfort, convenience and interest in order to serve the other. The
self accepts constraint in serving the other. The self is therefore
expended in the care of the other. The self is submitted to
extinction and the other is cultivated. The world encapsulating
this self will present itself as orderly, wholesome and well tended.
Both the intention and the effect of this self will be benevolent.
19. There can be no benevolent intention without the affrmation
of a greater and absolute continuity that subsumes the self and the
other. The loss of conditionality implied by acting with benevolent
intention is therefore simultaneously the process whereby the self
is sublimated into this higher order continuity. The extinction of
the self in the process of serving the other establishes a higher
order subject that subsumes both self and other. This higher order
subject is not in the world. The world is in it.
128
Intent
20. The more malevolent a person is the more they will
experience the other and the good auspices of the other to be
discontinuous with the self. The malevolent self is fundamentally
in a win/lose competition with the totality of the other.
21. The totality of the other presents itself as vast, majestic and
unassailable next to the apparent smallness and insignifcance of
the self. The attempt of the malevolent self to bend the world to
its will is therefore fundamentally futile. When the gnat irritates the
giant long enough it gets swatted into oblivion.
22. We either give in to the process of submitting the self with
good grace or we are crushed into submission by the totality of the
other. Either way the self is destined for extinction.
Growth
23. Because a process separates birth from death it indicates
that growth or the transmutation of intent happens incrementally.
Each incremental step of change has the same basic structure.
The self presents the other with behaviour based on malevolent
or conditional motive. In the fullness of time the other confronts
this behaviour and the self is presented with failure. This failure
necessitates a review of motive by the self.
24. The nature of the resistance which the self experiences
from the other is appropriate to the level of maturity of the self. In
its most infantile state the self is here to get unconditionally. The
other resists this brazen lack of consideration and the self realises
that it has to appease the other in order to get what it wants. It
therefore gives in order to get.
25. Giving in order to get is about manipulating the other in
order to achieve an end that the self would construe as benefcial to
the self. The other disables every transaction based on this intent.
Every time a transaction of this nature is disabled the self attempts
a more sophisticated strategy in order to gain control over the
other. The increase in sophistication of these strategies amounts
to an increased preparedness of the self to delay gratifcation.
129
Postscript
26. Growth is therefore about a sublimation of intent.
27. In the process of growth the child is introduced to the social
order when it discovers that it is discontinuous from the other.
This discovery is simultaneously the frst apprehension of the
capacity of the other to withhold the good auspices of the self and
the birth of the intent to bend the other to suit the design of the
self. The core of this intent is about the managing of predictable
outcomes benefcial to the self.
28. As the self matures there is a growing insight that vanquishing
the other destroys the source of the contentment of the self.
There is an understanding that the self cannot achieve peace with
the social other in the absence of a negotiated settlement with the
social other.
The Social Order
29. The production of surpluses is an economic metaphor for
a successful social order. A surplus suggests that the members
of that society have produced more than they have taken out.
Collectively they have given more than they have taken.
30. The degree to which members of a society are negotiating
on behalf of their own interests is the degree to which the society
has cancer and is doomed to failure. This is because the intent of
the individuals is to succeed at the haggle, in other words, to get as
much as they can for giving as little as possible.
31. A social order may be described as a pattern of transactions
between people. If the intent of the average transaction in a society
is malevolent then the society will be fractured, at war with itself
and in a state of decay. The degree to which the individual engages
each transaction in view of what is correct and benevolent is the
degree to which the society is robust and in harmony.
32. The pursuit of transactional correctness is simultaneously
the path of unfoldment of the individual and the establishment
of a legitimate social order. The individuals highest self-interest
130
Intent
therefore lies in acting consistently in the best interests of the
other.
33. A society based on the pursuit of self-interest will cultivate
hostility between the generations, the sexes and between the
leaders and the followers.
34. A person in pursuit of his or her self-interest is fundamentally
untrustworthy.
35. The degree to which there is an element of unconditional
service in the intent of the self is the degree to which the self
makes peace with the social order. The attempt to be of service to
the other amounts to the intent to manage outcomes benefcial to
the other. While this intent is benevolent the behaviour that fows
from it is still conditional. It is benevolent getting to give.
Beyond the Social Good
36. Preparedness for death implies the capacity to give
unconditionally. This implies a fundamental disavowal of any
pretence of usefulness or capacity to manage outcomes. Giving
to give implies a disregard for outcome, or what is going to be
achieved. At this point the maturation of the self requires a
fundamental alienation from the social order since death is an
alienation from the social order.
37. The fnal fulflment of the destiny of the individual is
therefore beyond the social good. In this sense the successful life is
super-ordinate to the social good. The individual is super-ordinate
to society. The social order is fundamentally there to enable the
individual, not the other way round.
38. Societies that are concerned with the enablement of
the individual are fundamentally benevolent. Societies that
subordinate the enablement of the individual to the social project
are fundamentally malevolent.
131
Postscript
Moses and Pharaoh
39. In Semitic mythology this distinction is explored in the
account of Moses and Pharaoh. The Pharonic model subjugates
the people to the work of the social project. This project amounts
to the construction of the pyramidal mausoleum of the leader.
The aim of this mausoleum is to ensure the immortality and eternal
aggrandizement of the leader. The people are enslaved to this
project principally because of their own need for the security of life
in Egypt. In the Mosaic model the social project is fundamentally
bizarre. It amounts to an aimless wandering through the desert for
forty years. However, this wandering is about enabling a generation
of free people. The social project is therefore the means to the end
of enabling the people, not the other way round. Moses, the leader,
never gets to the Promised Land. He is expended in the process of
freeing the people from slavery.
40. A Pharonic society therefore subordinates the growth of the
individual to the social project and the social project is about the
immortality and aggrandizement of those in control. A Mosaic or
prophetic society applies the social project to the end of enabling
free and mature people and the leadership of this society expend
themselves to this end.
41. Correct leadership therefore entails understanding that the
role of the leader is to serve or care for the followers. However, this
care is fundamentally about the growth of the individual, in other
words, cultivating the individuals freedom, maturity and power.
It is about cultivating the individuals capacity for unconditional
benevolent action. Legitimate leadership is about the care and
growth of the follower. Likewise, a legitimate social order is about
the care and growth of the individual.
Governance
42. Legitimate governance is concerned with enabling the best
in the citizen. This means that at the end of a legitimate political
establishment the average citizen will be functioning at a higher
132
Intent
level on the continuum of intent than was the case when that
establishment came to power. Conversely, illegitimate governance
will fnish with the citizen functioning at a lower level along the
continuum of the maturation of intent than was the case when it
started.
43. Illegitimate governments leave the people more greedy,
selfsh and needy than what they found them. Conversely, legitimate
governments will leave the people more courageous, honourable
and generous than what they found them.
44. A malevolent social order has a vested interest in the
disablement of the individual. It will seek to cultivate neediness,
insecurity and conditional behaviour in the individual. It is precisely
this behaviour which lays the foundation for its demise.
45. The liberal defence of human rights confuses the right of
the individual to be enabled with self-interest. It therefore forms
part of the ideological justifcation of a fundamentally malevolent
social order.
46. Making the social project subordinate to the individual
does not imply endorsing rampant individualism and self-interest.
The generation that fed Egypt found the wandering through the
desert fundamentally onerous. Their own freedom meant giving
up the collusion of mediocrity that gave them security. In this sense
freedom from tyranny is simultaneously freedom from Pharonic
oppression and a disavowal of the expectation of security.
47. An enabling social order requires the individual to pursue
goals that are greater than self-interest. They are goals that are
fundamentally generous in character. Every incremental step of
growth implies an incremental shift of intention in the direction
of benevolence. This is only possible if the social other holds the
individual accountable for the malevolence of his intention.
133
Postscript
Accountability of the Citizen
48. A social order that does not hold the individual accountable
for the malevolence of their intention is fundamentally disabling.
Such a society can only cultivate weak, grasping, cowardly and
selfsh individuals. Such people will be ill equipped to face the must
fundamental existential problem, namely the proximity of death.
49. It is unjust to hold a person accountable if they do not have
the means or are not able to make the contribution required of
them. A person does not have the ability to contribute if they do
not know why or how to make the contribution required of them.
50. For a person to know why they should do something means
for them to understand the benevolent intent of the particular task
or activity. It is not possible for a person to act unconditionally in
the pursuit of a task that is fundamentally about taking.
51. It is not just to treat the person who behaves deliberately
malevolently and the person who does so through carelessness
in the same way. A person who behaves malevolently through
carelessness should be censured. A person who behaves with
deliberate malevolence should be punished. There is a difference
between culpable homicide and murder.
52. The register of correction in the liberal language of justice
suggests that inability, carelessness and malevolence are somehow
the same thing. This assumption is both false and disastrous. It is
unjust to punish a person who is unaware that he is transgressing.
It is appropriate to censure a person who transgresses through
carelessness. However, it is appropriate to punish a person who
transgresses deliberately. Not to view the person who is malevolent
as worthy of punishment is to sanction malevolence in the society.
53. If technocratic society requires the brazen pursuit of self-
interest to function, it also suggests that it will harbour a relatively
large number of criminally disposed citizens. In fact, a degree of
criminality in the population makes a functional contribution to
134
Intent
the overall maintenance of the status quo. It cultivates the climate
of insecurity which legitimises the security apparatus of the state.
54. The assumption that imprisonment rehabilitates the
criminal is both false and arrogant. Prisons foster and cultivate
a culture of criminality, they do not remedy it. To imprison the
criminal means to punish the victim of the crime twice. Firstly by
having been the target of the crime and secondly by being taxed
to keep the criminal in prison. To hold the criminal appropriately
accountable for his malevolence means to execute those guilty of
violent crimes. Further, it follows that fogging and amputation for
less serious crimes would be more just than imprisonment.
Rights
55. The liberal understanding of human rights fundamentally
undermines the individuals accountability and therefore entrenches
his disablement. This establishes the conditions where people are
permitted to pursue and remain equal to the worst in themselves.
This destroys the individual and the social order at the same time.
56. The perpetuation of the current order requires the
licentiousness of the individual. It therefore follows that the
suppression of fundamentally destructive phenomena such as
promiscuity, pornography, gambling and prostitution will be
construed to be contrary to basic human rights.
57. A disabled parent will not be trusted to spank her child.
A disabled teacher will not be permitted to exercise corporal
punishment on the pupil. A disabled employer will not be permitted
to dismiss an employee. A disabled citizen will not be allowed to
defend himself when attacked by a criminal. All of this suggests
that the individual is not allowed to hold someone else accountable
for their actions. The individual is not accountable nor can they
call someone else to account without the intercession of a super-
ordinate control function. The system rules. It is super-ordinate
to the individual.
135
Postscript
Organisations
58. A company is a virtual village. The requirements for the
legitimacy of the social order are therefore equally applicable to the
company. A company that has the enrichment of the shareholder
as its primary goal is basically concerned with the aggrandizement
of those in control. It is therefore malevolent and disabling.
59. The view that sees organisational structure and system
as super-ordinate to the individual is fundamentally Pharonic.
The bureaucratic concern with control both assumes and
entrenches the untrustworthiness of the employee at work and
the citizen in society. Far from empowering the individual the
technocratic order diminishes him at every turn.
Control
60. The more a society is concerned with control the more
it cultivates criminality. The more sophisticated the control
mechanisms are the more ingenious the rogues become.
61. Every time a control is introduced one shifts accountability
for the thing that is being controlled from the person who is doing
it to the person who is controlling it. The effect of this is that the
more control you impose the less control you have.
Economy
62. Just as it is illegitimate to ascribe signifcance to the social
order over the individual, it is inadmissible to see the economy as
super-ordinate to the transaction. A successful economic order is
not one that is well managed by economic technocrats, but one in
which each transaction is value adding.
63. The language of economics ascribes a scientifc validity to
a principally speculative exercise. Economic jargon replaces the
concern with what accounts for a just transaction with a concern
with what kind of system works. It is about what is pragmatic
rather than what is right. It trades correctness for expediency.
136
Intent
64. A legitimate transaction will refect the intention of the seller
to give good measure and the intention of the buyer to reward
service appropriately. The concern for both of these parties is
therefore what is fair and just for the other, rather than getting as
much as possible for giving as little as possible.
65. Any transaction in which someone gets something for
nothing is fundamentally usurious and unjust.
66. The degree to which the individual transactions in the
market are unjust is the degree to which the market will require
super-ordinate control.
67. When the average adult makes doing the right thing their
central concern there is little need for overall management of the
system. There is a spontaneous order that arises in every sphere of
life, from the market to the school. Such a society basically works.
When the average adult makes getting as much as possible for as
little as possible their central concern the social order requires to
be managed. Without continuous super-ordinate control such a
society collapses.
68. The modern economy is a hybrid of two tyrannies, an
uncontrolled market and illegitimate transaction. This has enabled
piracy on a scale unknown in human history.
137
Te Aphorisms of Intent
The Aphorisms of Intent
The world we experience is a refection of the register of our
internal dialogue.
Every time you act in the best interests of the other, you grow.
Our attention is made for the other, not ourselves.
Attention is superior to Intention.
Signifcance is not the attribute of the self. Signifcance is the
attribute of the other.
You are walking through text: Read it!
If you want something from someone else their capacity to
withhold what you want from them makes you manipulable.
No bank account is big enough to fll the hole in the chest called
insecurity.
If its about the outcome then it is pointless.
Your history lets go of you based on the degree to which you
let go of it.
If you construct your security on the basis of what you want to get
or have, you stay insecure.
Control and trust are mutually exclusive conditions.
Your Intention and Attention determines your engagement with the
Other.
The more control you impose the less control you have.
A person demonstrates their maturity by what they pay attention to
in the world.
The world is too big and complex to deliver what you want at
any given point in time.
138
Intent
You have no power over what you get. That sits in the hands
of the other.
The most signifcant achievements are feats of perception.
When we complain it is like a vessel objecting when the water fnds
the cracks.
All power is rooted in the willingness to lose unconditionally.
The root of our squalor lies in self pity.
We are here to be impacted on rather than to have an impact.
Perception is above action.
The self is the inward, the seer and the subject, while the social other
is the outward, the seen and the object.
How can the universe be hostile to me when everything I am made
of has come from it?
The degree to which you are able to disavow your expectation in
a situation is the degree to which you are free in that situation.
Negation that is not based on affrmation is brutality.
Gratitude transforms the experience of the vastness of the other
from terror to awe.
You give someone power over you with the extent that you want
something from them.
We are mostly held hostage by our own expectations.
To act justly means to do what is right when it is inexpedient
to do so.
Any transaction where someone gets something for nothing is
fundamentally usurious and unjust.
Maturity means pleasurably doing the appropriate when catastrophic
failure is inevitable.
Results focus sacrifces process for outcome.
139
Te Aphorisms of Intent
Death is not our problem, it is our lack of skill at dying which is.
Beware of loud protestations of guilt or innocence.
To do the work of fnding what there is to be grateful for is to
cultivate a habit of contentment.
You cant see what is in front of you when your attention is occupied
with what is around the corner.
When I trust you, I assume that when you are faced with the
distinction between what is right and what is convenient you will
do what is right.
If seeing things as they are is not good enough for you, you are not
seeing things as they are.
Being here to serve is consistent with the shift of attention from
outcome into process.
My experience that I exist separately from other is an illusion.
The self has no signifcance. Its purpose is to affrm the signifcance
of the other.
The itch called insecurity scratches from the inside.
All aspiration in front of the window of perception produces
suffering.
Since death is inevitable the only competency which is of any value
is an eloquence in loss.
The competency that we require in dealing with death is an
eloquence in loss rather than a skill in accumulation.
All control is about the intent to produce predictable outcomes.
It is about what you want to get.
One of the attributes of freedom is to remain courteous when
provoked.
Co-operation is a product of the degree to which the self sets the
other up to succeed.
140
Intent
A successful relationship does not require two. It requires nothing
more than a benevolent self.
You are the product of your life. Everything else is a means to
that end.
To aspire in the outward is to suffer and to fail.
We are not here to fx things, we are here to witness that they work.
When you want something from the other their ability to withhold
what you want gives them power over you.
When you give attention to what you want to get you become weak.
Being here to serve is consistent with the shift of attention from
outcome into process.
To aspire in the outward is to suffer and to fail.
Mind your aspiration is not caught on the outside when death
permanently closes the window of perception.
We are in confict in direct proportion to the degree to which we
try to broker reciprocation.
The frst step out of our misery is the conviction that we produce it
with our internal dialogue.
If you cant lose it, you dont have it - it has you.
The purpose of being alienated from people is to befriend
the Totality of the Other.
Behind the window of perception is the place of no suffering.
The gardener prunes the rose out of love. You only have licence to
grow if you care.
The intent to serve unconditionally does not require love,
it produces it.