BEHAVIOURAL CHANGE II

...of  the  unacceptable  behaviour  found  both  in  single individuals (and in their inevitable entourage) but it is also influenced by the disinterest of the majority who are forced to deal with the problems of everyday life (useful  for  the  powerful).
Only  when  awareness  of personal worth is perceived by the majority of us can the  journey  towards (Progress!)  a  better  world  in dynamic equilibrium with planetary components come about.
Our role in the cosmic immensity, a patrimony that  belongs  to  everyone  equally,  is  modest  but
participatory.
It  is  the  finishing  line  of  a  lap  which, until the profound impulses that agitate consciousness are  put  into action  and  extended,  will  be  difficult  to complete;  the  finishing  line  will  always  be  distant while  there are  minds  ably  led  to  malfunction  and obey without question, people who will not protest for fear  of losing  a  poorly  paid  job.
Those  who,  for ethical  reasons  or  because  it  is  their  job,  should  be able, and often can intervene, are fully aware of this but  they  are  often  too  involved  in  the  dishonourable activity of self interest. Unfortunately we will not be able  to  blame  those  who  claim  the  unwholesome ideas,  barely  acceptable utopias  are  readily  available in  a  world  with  its  head  in  the  clouds,  in  blissful ingenuousness;  they  do  not  see  the  badness  man creates, they won’t acknowledge it and fight instead against the badness of “others”, which is everywhere.
Let  us  ask  ourselves  and  try  to  understand  if  the impulse  to  accumulate  over  and  above  our  daily
needs, adding to the equation the subtle astuteness of merit, is a primordial human characteristic: according
to Jung, the archetypical personal unconscious stores single experiences and pours them into the collective
conscious.
To  reflect  with  perseverance  and distinguish between what is one’s own and what one is  subjected  to, has  accumulated,  and  more  or  less consciously,  puts  into  the  behavioural  patrimony  of
humanity.
It  is  a  debateable  patrimony,  still  further debased  by  the  various  powers  which  aggressively,
continue to pollute authentic human values obscuring individual  dignity  and  fortifying  inequality.  
With their  own  interests  in  mind  the  powerful  have  sown perverted seeds on ground ready prepared for planting and  consequent  fruition,  particularly  today,  with  the immediate  exchange  of  ideas  and  facts that  has  only been  possible  in  the  last  ten  years.  Every  one  of  us, more  or  less responsibly, steers the behaviour  of our motley human group, and it is tendentiously  towards others.
The utopias mentioned earlier will remain just that,  because  a  significant  number  of  us  will  stay
anchored to appraisals which are no longer valid and to  behaviour  that  is  hostile  to  humans  and  against
nature.
The  question  must  be  asked  if  human intelligence,  within  its  obvious  limits  is  capable  of free  thinking in  the  widest  possible  sense,  to  what extent is so called free will free from external factors to  act  without being  influenced  by  preconceived internal  conditioning?
It  is  a  difficult  question  to answer at the moment, ...perhaps in the future... We certainly cannot deceive ourselves that the apex of the human pyramid, the politically powerful, the wealthy, religious  hierarchies  will manifest  their  good intentions, nor will they promote activity in favour of common people’s rights; we expect the noble words, followed,  as  always,  by  an  absence  of  significant facts.
A camel passing through the eye of a needle is more  likely to  occur than for  one  of the powerful to
step  outside  their  arrogant  enclosure.
The  general situation is so complex that obviously all hypotheses and  eventual  initiatives  will  be  difficult  to  develop and realise.
We cannot, must not idly wait for manna to all from  the sky.
All the ideals stirring up in  our minds, our feelings and impulses cannot and must not be kept secreted away in our private sphere which we try to pacify with counter impulses of moderation.
Let us  try  to  bring  them  to  light,  amalgamate  them  to discover  not  just  affinities,  but  different  stimuli  in unusual  and  unexpected  alignments  that  widen  and deepen  our  knowledge.
Let  us  seek  firm  unity  in diversities, even in those that conflict.
Unity  among  those  involved  in  intellectual  and emotional  activities  is  easy  to  find;  they  know  that
reason,  emotion  and  imagination  have  notable important  possibilities.
A  courteous  invitation  and quiet  suggestion  to  all  “intellectuals”:  limit  the interest, the  inestimable fatigue in  subjects and ideas that  have  little  impact  on  ineradicable  necessities.
Begin  to  dedicate  some  attention  to  reducing  the relatively  easily avoided damage caused by disparity
and, when possible,  insist  on  the need  to individuate and  promote  a  set  of  equalities  which  will  have a strong  impact  on  societies  throughout  the  world.
Of likewise  importance  is  the  active  discussion  of  those subjects  which,  after  long  careful consideration,  we consider  relevant  and  wish  to  communicate  to  as many people as possible.
I remember an insignificant conversation I had a few years  ago  with  a  well-known  and  esteemed  writer; I presented  him  with  a  significant  and  important proposal,  to  which  his  reply  was,  “I’m  a  writer,  it
doesn’t  concern  me.”  Just  because  you  are  writers, painters,  musicians  doesn’t  mean  that  you should continue  to  stay  locked  inside  personal  interests  and tendencies.
You  should  always  remember  that  first and  foremost  you  are  a  person  with  obligations towards  being  human.
This  is  irrefutable,  a  priority that  we  cannot  refuse  to  consider,  it  is  the  personal quota  of  human  society  with  whom  you  have relations,  with  whom  you  share  the  difficulties  and periods  of  well-being.  Perhaps  those  who  perform intellectual  activities  should  feel  just  that  bit  more responsible than others.
The  already  mentioned  primary  goods  and Existential Rights are other areas that require attention (always a  subtle invitation).
They  are an inescapable necessity.   In  the  past,  perhaps  rightly,  intellectuals were  often  criticised  for sidestepping  problems  that should  have  been  faced  openly.
Try  to  spread  as widely as possible the XII Principle of the Charter for a non-violent world by the Nobel Prize Peace winners.
It  is  exceptionally  important  in  an  authentic democracy.
The  Principle  is  a  reminder  that governments  are  at  the  service  of  citizens, a fundamental building block of democracy. If the 12° Principle  is  missing  then  democracy  is  missing.
The powerful  groups  will  likely  accentuate  the  “sacred” reasons  for  their  presence  and  try  to undermine  the Principle and devalue its importance.
Discussing  ecology  is  of  vital  importance  for  the entire  cultural  world  particularly  when  we  consider
how  many  people  are  ill-informed  and  distant  from valid  visions  and  especially  if  we  wish  to achieve profound  understanding.
As  we  tried  to  evaluate earlier,  this  is  connected  to  numerous  problems  in society;  without  wishing  to  exaggerate,  profound ecology  affects  the  majority  of  ideas  and  behaviour both of single individuals and the entire community.
If an awareness of the  eco-influx, the vital  equaliser  of the planet  is not forthcoming, human actions will be
affected more and more by events that are difficult to resolve  or  worse  still  by  widespread  disasters.
The invitation to realistically describe the facts is renewed; a part of one’s work should be dedicated to spreading knowledge, even knowledge that has a severe impact should  be  imparted  thoughtfully  without  causing alarm.
We should review what can be put right and do so  with  full  respect  for  differences  and  according  to
personal  conscience.
Troublesome  stumbling  blocks and  futile  discussions  which  are  often  proposed  to satisfy the experts should be avoided; they are used on occasion to divert attention by those who have ulterior personal interests at heart.
In the hope that these timid exhortations  of  an  extravagant  old  know  all  are  not considered biased, too late or poorly formulated.
The ideal and liveable Earth is one where the human community is united in its diversity, where there is a
willingness  to  eliminate  contrasts  and  reconcile inevitable differences.
Limited minor problems could be  tackled  immediately.
Small  mistakes  caused  by limited  intelligence  or  stupidity  are  particles  of  a distorted  humanity  but they  are  still  a  proud  part  of the  universe;  they  participate  joyously,  imbued  with plausible transcendence, harmoniously correlated in a marvellous  wholeness.
It  is  no  small  thing  for  a cosmic  reality  to  stand  against  the  paradises  and ther-worldly  delights idealised  by  short-sighted minds  who  are  incapable  of  going  beyond  the  small complex  of  stars  and planets  which,  in  the  relative vastness, is of little significance.
We  should  not  stay  crystallised  in  a  mentality  in urgent  need  of   renovation  but  let  us  in humbleness
and  with  rigour  openly  confront  each  other  without preconceptions.
Let us promote with determination an equitable dialogue for both learning and teaching and not presumptuously discard utopias and hastily decide a priori that they are impossible or ingenuous.
Let us converse  pacifically  without  fear  of  introducing doubts  and  the  seeds  of  possible  certainties;  let us valorise with innate respect and  love the intelligence we have.
We should resist being overcome by mistrust and  laziness  and  be  actively,  lucidly  stubborn  in proclaiming our relative truths and certainties against those  who  offer  us  presumptuous  guarantees,
indisputable  truths  and  absolute  certainties.  
This conceited   aspiration  to  positions  of  importance shamefully damages human and extra-human dignity, the  necessary  equilibrium  and  source  of  justice  and peace.
They  can  aspire  to  pole  positions  in  the hierarchy of the vain.