The unnecessary transgression

  • Italiano
don benzi

Accomplishment, self-donation, and the encounter with the Absolute constitute the three essential needs of the human being. Every person tends to develop at best all the components of his own being. Intelligence seeks to achieve the maximum of its ability to comprehend. What we call curiosity in the child and in the adult is nothing but human necessity to understand. Human search is a reflection of the infinite knowledge present in the human being who is made in the image and likeness of the One who knows everything because He makes everything exist: excluding a person from knowledge is not only oppression, but even condemnation to death. Ability to love is intrinsic to human beings and wants to grow up to the point of becoming able to embrace the universe. All human capabilities require maximum development, if this does not happen, there is suffering.

However, the need for achievements is felt as a need to assert oneself, to outdo the other.  Every man wants to be someone, wants to be noticed, wants to feel his existence in the others. The psychological organism fights much more against social death than a physical body does against biological death. If a person became convinced of being worth nothing, of not counting anything, of being a weight for everyone, (s)he would let him/herself die or would attack everything and everyone around them. Also transgression is a paradoxical way to feel alive.

When one perceives that somebody else who lives in his vital space achieves more than (s)he does, (s)he reacts negatively in several ways. After a short emulation phase, that requires commitment and sacrifice, arises a complex that could be defined as a “liquidation of the other”, that is embodied in destructive conduct against those who perform better. From envy (suffering, that derives from somebody else being more appreciated), one slips into murmurings (in order to highlight the errors of those who are successful, to reduce their social weight), then into slander (invention of errors, defects, mistakes), and finally into hatred (desire for the other’s death). In between, there are intermediate attitudes such as non-cooperation, escape, and contempt. Those moods are pushing to “eliminate” those who bother because they assert themselves more.

The second dynamic principle of the person is need to transfuse, communicate, participate in the other. The person grows to communicate him(her)self. This inborn tendency of the human being is perceived as need to be useful. The old man is pushed towards death by the admissions: the internment is the declaration of nullity, weight on the others who do not accept him, and of disgust in his regard. This barbaric act is completed by piety. Donating oneself is impeded by the human tendency to close in oneself, to become the centre of him(her)self, to eliminate oneself because feeling too ‘bulky’. To be able to donate ourselves, we need to be aware of the fact that we have something we can donate. Many psychotic behaviours spring from the inability of the subject to feel useful for the others. To help our children to be useful, to feel a part of society, to have significant tasks, means to support their fragile social personality.

Human beings seek the encounter with the other, relation with the root of being, with the One who, beyond any contingency, is eternal. When this need is not satisfied, in order to survive, one has to lie to him(her)self, transforming into an absolute what is contingent, getting in touch with limitations as if they were the absolute, with what is transient as if it were eternal, with what has no value as if it were the absolute value. While living those relations, the human being understands the illusion and lives a disappointment after another, as well as the so-called complete solitude and existential anguish. Many psychical illnesses are caused by the lack of encounter.

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