Life, at a base level, is doing whatever it can to survive. It moves towards sunlight, and gathers nutrients, and is part of an environment.
Many people want to have children, they feel a need, or a calling to raise a family. Many people, also, do not feel such a need, but feel a need or a calling in life that is different than that.
Yet no matter what, life is drawn towards discovering and fulfilling, growing and living.
Since we humans have the able to self-recognize, have language, have the ability to imagine, and the ability to play, we naturally long in life for things to evolve or somehow become better than what they currently are.
We humans have desire towards life and towards our own life journeys. These feelings within us, humans, are feelings that also correspond with desire for freedom.
There are many types of freedom: social freedom, psychological freedom, freedom from an immediate circumstance, freedom from a multitude of continuous burdens, inner-personal freedom, political freedom, systematic freedom, freedom from limitations, freedom from hardships, challenges, freedom from suffering, and more.
There is something in us humans that longs for freedom or for life itself, which parallels the trajectory of all of life’s motivation to live, reach for sunlight, gather nutrients, be a part of the environment.
But what does this truly mean?
Every single theoretical system ever invented has either overtly, or by happenstance, tried to, or attempt to, answer this question. Theories, are orientations of thought, which help align our human self-reflective, linguistic, and imaginative capabilities to a point of view. Points of view are helpful, in that, our human capacity requires a bit of focus in order to help healthy, developmental growth to occur.
Orientations of thought, are relative truths, and they are occurring all the time, whether they’ve been clarified as systems of thinking or not. Any system of thought, helping to focus human engagement, can be anything, it is made up, as a mechanism for understanding and making sense of relative experience. These systems of thought, or thought orientations, are happening all the time, and correspond to cultural realities, and are sociological, at large.
There is nothing wrong with us humans for needing a point of view on reality to help us focus our engagement with life and our desires for freedom, the only real problem is when these points of view are drastically not realistic for what it is to be human. Without clear expectations on what it is to be human, it is impossible to have a point of view that aligns our engagement for being alive with the rest of life.
At this moment in our time and era, at this very moment, in general, our expectations on what it is to be human are simply not realistic because they are simply not clarified.
If we never told our child not to close his or her mouth when chewing food, he or she would continue to chew food with an open mouth, and if we became angry at the child for not being socially polite, or, for not having awareness on social etiquette, then it is our fault that we didn’t clarify the social expectations, for the child, on what it is to eat food together.
In a large way, today, we humans are intensely confused on what it is to be human, because in general, our social systems of thought, have unclarified expectations on what it is to be human, what it is to be alive.
Regardless, in our humanity, we have a desire for freedom, and this desire, our human desire, becomes channeled, filtered, or aligned with the point of view we have in relation to our group, social orientation. If our systems of thought, our point of view/s, are a bit off from containing or addressing realistic expectations on what it is to be human, to be alive, then our developmental growth as people, as well as our orientation towards desire at large, will also be a bit off due, and the inverse is true as well.
The problems implied here are tremendous.
We don’t see trees trying to be something they are not. Nor do we see sunlight trying to illuminate the entire universe.
But with us humans, in general, our systems of thought are not aligned with realistic expectations of being human, and therefor, the tendency in us, humans, is to be something we are not, or to try to inhabit a human possibility that is not realistic.
We struggle with ideas of perfection. We struggle with ideas of what it is to be good. We struggle with ideas of what it is to be in relationship. We struggle with ideas of being alive. These ways of struggling are indicative of simply not having a realistic point of view of what it is to be alive, what it is to desire, as a force of life within us towards evolving and being an agent of life. We humans, in general, struggle with being human because our expectations on what it is to be human are not clarified, our system/s of thought are not aligned with what it is to be.
Cataclysms happen in life. Volcanoes explode, an ice-age happens, a comet slams into the earth, tsunamis occur, poles shift, infestations of bacteria over ride environments, parasites devour their hosts, droughts starve out life, wild-fires devastate whole regions, etcetera.
We humans are not immune to the turmoil of devastation, both in our own personal lives, and in life at large. Therefore, a realistic expectation on what it is to be human, must include a sense of our vulnerability in connection to our environment and our lives; but through the guise of industrial-agriculture, we’ve basically destroyed the reality of four season and replaced it them with twenty-four hour grocery stores, so it makes sense that our expectations on what it is to be human are also off. But, when we acknowledge unexpected shifts can happen in our lives, and that what we have today can be gone tomorrow, that both our lives and the lives of others we care about can simply be over without warning, we are including in our point of view of being human a realistic expectation on impermanence.
How we approach impermanence, how we behave with impermanence can also become clarified. We are dealing with impermanence, right now, whether we know it or not, whether we like it or not. We are either not conscious of the implications of impermanence, or groping and clinging onto ideas about living-forever as a way of warding off impermanence, or we are stock-piling our money, possessions, food, memories, in an attempt to prepare for a pre-emptive strike against impermanence.
When we have a point of view on reality that acknowledges what is happening, (whatever it might be), without doubting it, without warding it off, without fighting it off, without shutting it away, our expectations on what is actually happening are not false, and whenever we are aligning our point of view to what is actually happening, and acknowledging what is occurring, we are not fooling ourselves in the least, and this is a step towards clarifying further expectations on what it is to be human and what it is to desire to live.
It requires a lot of courage to acknowledge what is actually occurring. When we, slow down, and experience ourselves experience ourselves, and not do any other activity, we are acknowledging what it is that is occurring in the immediate moment. It takes courage to acknowledge what is immediately going on, because it implies we are not fooling ourselves with excuses and theories, without justifications and preferences, without the involvement of beliefs. When we are experiencing ourselves experience ourselves in the immediate moment, we are not fooling ourselves about what it is we are experiencing or not, because, we are simply experiencing what it is we are experiencing—and if we’re not, if we’re thinking too much about our experience, if we’re daydreaming, planning our vacation, during our allotted time for experiencing ourselves experience ourselves, then we are fooling ourselves, then we are not actually in the immediate moment experiencing ourselves experience ourselves, and therefor perpetuating false expectations on what it is to be, to be in a moment, to be as a human in a moment of being.
When we stay true to our allotted time of experiencing ourselves experience ourselves by actually experiencing ourselves, we are, for the duration of our time, living the clarified expectation on what it is to be human. When we experience ourselves experience ourselves, we experience whatever it is we are experiencing, and whatever it is, is, whatever it is, and it is nothing else—but as soon as we try to escape it, or wish it were something else, or try to conquer it, or figure it out, we aren’t actually experiencing what it is that is presenting itself to/for experiencing. But when we are not fooling ourselves about our experience, which isn’t being unclear about embodying realistic expectations of being with ourselves experience ourselves, then we actually have an orientation of thought, a point of view, a focus on our human capacity, of what it is to be human, that is aligned with reality as how it is appearing in our experience, all of which supports our natural developmental growth process, as connected with engaging experiencing ourselves experience ourselves on a daily basis.
Life, in general, seeks to grow and evolve, to move, and surpass all odds for survival. How does, an orientation of thought, on experiencing ourselves experience ourselves help us do that? What is the fruition, what is the result, what is the surpassing of all odds for survival—the evolution, the maturation of growth? What does that look like with this point of view of experiencing ourselves experience ourselves?
Little saplings grow to become large trees. People grow into becoming strong human beings. Experiencing ourselves experience ourselves, on an ongoing basis, develops our ability to relate to life as it truly is, and by developing our ability to experience ourselves experience ourselves just as we are, ongoing, through our daily commitment to do so, we developmentally grow the capacity to handle more in life, deal with more, and be available for more life, and as we do so, healing happens, and trauma attached to our neurological make-up, to our habituated psychological reinforcement, to the outer world of stuff, people, places, and activities, all changes and transforms.
As we transform and gain the experience, again and again, of experiencing the changes that are happening in our experience and in our life all the time, we also can develop a sense for what is not changing.
As we, through time, lose the attachment to our identities both neurologically and psychologically, (psychosomatically), naturally in our awareness we can begin to wonder who are we really?
I’m not my hair, not my hair style, not my Facebook page, not the memory my mother has of me when I was seven, not what my boss thinks of me, not what I think of me—who am I?
The existentially cliché question, who am I?, naturally arises in our experience, when we are losing the ability to maintain a coherent narrative about ourselves. As we notice our thoughts move, it can appear that everything we think is shifting, and not only that, but even who we think we are, we notice is constantly shifting, and nothing can appear in our experience to remain consistent for very long.
We feel up, we feel down, we feel certain, we feel doubt. More and more, as we continue along experiencing ourselves experience ourselves, through our daily allotted time to do so, more and more, do we naturally, as part of developmental growth, lose the ability to know who or what we actually are, and this is healthy.
Our western world has a profound system for psychology in understanding and having a point of view, and an orientation of thought, around the psychological realities of being human, but the western world’s system of psychology is not the only psychological system in the world. Every culture has one, and as the western world, (due to the result of industrial-agriculture), remains as an expression of disconnection and distance from the immediate realities of the earth—it can be useful to look at earth-based systems of psychological development to help us gain reflection on what it is to be human.
There is a common theme in most earth-based orientations of thought for understanding what it is to be human, which has to do with transformation as a whole. In most of the world’s earth-based cultures there is a similarity for the necessity to lose what it is to think you know who you think you are, through a series of enduring trials, which, through forbearance, requires from the individual, a process of psychological dismantling and a perceptual disillusionment, in order to inhabit the fullness of what it is to be human, in order to keep the integrity of being human functionally alive within the group.
There is a need for humans to be humans without the attempt for us to try to be anything other than what we are. A need, that is in alignment with the integrity of each living being. To be as fully human as a tree is fully a tree as clouds are fully clouds as insects are fully insects, there is a need, on a basic environmental level, for us humans to be humans.
In order for us to be fully what it is to be us, it is a requirement that we need to go through a dismantling and disillusioning phase of life before we can arrive as agents of life in human form.
We all experience callings, a calling to have a family, a calling to go to school, a calling to make money, we all experience callings, because the life we are as humans needs to keep living in the direction towards living. However, not everyone experiences the calling to become fully human in themselves, and all callings no matter what, endure points of view on life, which becomes focused orientations of thought towards life. Most of these in the western world are not clarifying realistic expectations of what it is to be human, but are points of view on life that are used as necessary functions of maintaining social norms or group-thinking. And we, right now as people, are focused in whatever way our point of view on life is oriented.
The people who experience the calling to become fully human in themselves, are people who see the transparency of systematic thinking, orientations of thought, of all points of view, as only that, points of view, made up as any other. For it is in the experience of feeling called to become fully human, does a person feel a need for a type of freedom that is different, even if interconnected to social and psychological freedoms, than what can be explained by any system of thought. The people who experience the calling to become fully human in themselves, are people who are feeling a need for freedom from having a fixed identity, while, alive within, or as, a human body. The kind of system of thought that is needed then, is one that is based upon the transparency of what it is to experience, as an indication of having clear expectations on what it is to be human.
There is a truth in the human experience that calls for a freedom from any and all fixed sense of self, and if we engage ourselves on a daily basis in experiencing ourselves experience ourselves for an allotted amount of time, we at minimum provide ourselves an opportunity to glimpse who we truly are as being human—and what we may glimpse is what it is to be truly human within a human body, for what we are within a human body, is life itself inhabiting human form. And if we can see we are life itself inhabiting a human form, and know ourselves as life itself inhabiting a human form, then our expectations about reality become clarified and we never have to become confused about what it is to have a human experience and what it is to develop accordingly.
As long as we continue to experience ourselves experience ourselves one moment at a time, we are developmentally learning to abide as life itself within human form, and this helps us not to become confused about the continuation of life, as we are, after our bodies die, and after we enter into other realms of being.
Due to the faculties of self-reflection and language because we are humans, we are able to directly cut to the core of what it is to be alive, by experiencing ourselves experience ourselves in the immediacy of experiencing, which allows us to recognize that we are life itself in human form, from this point of view, it is a profound opportunity to be human because we can do just that, realize we are life itself in human form.
By experiencing ourselves experience ourselves with whatever it is we are experiencing, we are making an attempt at realizing what it is to be alive while being human, and recognizing what it is to be alive as not dependent on being human, but interdependent in helping us recognize ourselves. When we can recognize we are life itself, life can never forget that it has become conscious of itself, and the engagement of experiencing ourselves experience ourselves can continue even after the body dies, and continues until life recognizes it is life itself.
To experience ourselves experience ourselves as the gateway for recognizing we are life itself within human form, is to have clarified expectations about reality, the futility of impermanence, and in so doing, we focus desire of being alive towards experiencing what can never been disillusioned, life itself being; which is the most profound freedom there ever could be.