THE FOURTHWAY MANHO E-JOURNAL
Volume 116       April 25, 2020
   

LEADING A LIFE OF POVERTY

By Professor  Dr. Tan Man-Ho

(An excerpt from the original work, Real World Views, Book 8 by Professor  Dr. Tan Man-Ho entitled "To Know, To Understand, To Be; The 'I's and 'it's of Man; Commentaries, Thoughts and Aphorisms on the Social Life of Man",  April 1977 ~ September 1977 Discourses, Chapter 5, Section A:  "Leading a Life of Poverty" pp. 123 ~ 127)

 


Zarooarian "Notes" - Town to City









 

Benut in the 1970's

 

A.    LEADING A LIFE OF POVERTY

 

1   I live in poverty and in an inner world of pathetic states.  I cannot give you more than that which I do not have except my whole being, my only inherent property.  I exist as a servant for mother Earth and for society but not as their cruel master.  Yet you wish to live with me ‑ a biped without a tail.

 

2   Everything went wrong with me after 1970.  What I wrote and said, not even the teachers but even my closest friends, could not understand me until I repeated my statements thrice.  And the ones who could understand some of my statements soon become my serious friends.  It was only in 1975 that I met a strange Dr. S.S who is capable of understanding me well, with all my faults and truths, in one utterance!

 

3   Exploitation, greed, grabbing of more than what one requires, unbalanced privatization, wiseacring with money, tactical and “scientific salawaging”, masterism, victimization and fear of work are the major causes of sociocosmic dis-eases, tensions and the ultimate reciprocal destruction of beings.  Narrow-mindedness, low consciousness, acting mechanically, unbalanced centers in the body, mental defects, subjectivity, and all properties of organ kundabuffer are characteristics peculiar to the incomplete development of beings.  These are the psychological factors of human friction.

 

4   Oppression, exploitation, political and domestic suppression ‑ these are the basic sparks of a rebellion but not the underlying cause which is in the economic, the structural and the cosmic factors.  In such a situation, when economist would say the much accursed increasing Gini Index is climbing madly to 1, the phenomenon of a “dispersed 3 centered forces” in the body of many people is common. 

 

5   People manipulate on your suffering for their own selfish ends.  It is your suffering that your weakness is revealed.  The exploiters could offer you every kind of services to serve his ‘I’s.

 

6   The method of throwing out man from organizations only lead to the increasing number of street-surveyors who would soon harbor all kinds of criminal ‘I’s; some are dangerous to national security.  Even if the organizations continue to keep their jinggong beings intact and reduce unemployment, the inherent antagonism pertaining to the uneven flow of something beneficial remains.

 

7   In labor, there is no freedom.  So long as labor time is long and intense, humanity cannot enjoy freedom even though one is given a higher pay.  Freedom and enjoyment of life, hitherto, has always been minority freedom and enjoyment pertaining only to the few.

 

8   The sufferings an individual is not necessary the fault of the individual nor is it a punishment from God, nor is it innate (comes by itself without connection from without).  In most cases, they are caused by social factors.  For instance, your boss becomes Hasnamussian, shares a bigger piece of the cake, and gives you the meager remainder.  He does it onto you.  You are a machine acted by him.  He acts on you.  You do not act on him.  He enjoys; you suffer.  You fight back; he calls the police.  And you are put into the jail.  This is suffering caused by social factors.

 

9   Living in poverty is natural “yoga” and “monkism”, and poverty is caused by humans themselves.  You could lack the consciousness to detect the causes of your own misery.  Even if you have the consciousness, you cannot do.  Yet others seem to keep your poverty — the “exploiters”, you call them.  They really become better than you.  They can do, but you cannot.  You are the pianos.  They are the pianists.  They play on you, you only produce the sounds.  They are happy when you produce the productive music, they are furious when you produce noises.

Now concerning how lands are distributed amongst these beings, I must tell you that the grab would accumulate wealth and polarize them into sociocosmic classes but politicized insanely by racialism to a high degree of madness.  Governmental regulators are required periodically to restore balance of classes and racial distortions.  The incessant crave for money and wealth concentrates all wealth stopindered around the orbit of each and every sociocosmic stopinders.  All sociocosmic activities will be reciprocally attracted towards these stopinders.

 

10   When I was working in the town called Benut in a district called Pontian as a government school teacher, I was much preoccupied with this towkay-coolie factor amongst these Benutian beings.  I used to walk around in this small town for fact gathering.  Now amongst the peculiarity of these Benutian beings, and also others is just that confusion of the conflicts between the towkay and the coolie that always and everywhere the coolie dreams to become the towkay, and the towkay automatically refused to become the coolie ‑ and just that incomprehensible moments are posited in my brains a something common and absolutely necessary to the construction of all organizations on planet Earth - just these seeds of various forms of laujinggong and distortion by various tribal and racial cultural superstructural gravity-centers.

 

11   Benut is objectively and visibly a silent, slow growing zarooarian octaving small town, still safe to for me to stay.  Here the volume of commodities in circulation is limited.  The productive power of the beings here is low.  Competition is not great and sociocosmic friction amongst the various economic groups is almost little.  The rate of circulation of commodities is low.  Social processes can be seen objectively.  Except for some property grabbers who slavishly expand their wealth without due concern to their neighbors, most Benutian beings there are easy-going.

Each Benutian is tied closely to the institution of concern.  And in it, he shall live and work there, maybe to the last day of his life.  For those who are thrown out of its sociocultural order or just this operational order whereby they have to donkey with them to survive, they have to decide their own destiny, and have to find ways to gather “raw materials”.  To produce something for sale ‑ such becomes the truth of existence.  The rulers in essence expand their “attraction to materials”, feed on them, and never help any other beings except beings similar to themselves.  Because the sum total of all human actions must bend inwardly for itself, and if it bends in favor of others, it will become propertyless in the end.

It is man who concentrates wealth into various geographical “spots”, senses them and devises systems of calculation in order to profit from them if they so need the wealth.  It is catching fishes in a pond.  For those who are trapped by an institution, in order to avoid being sacked by irresponsible “masters”, they may even have to resort to the secondary functions called “catching-dollar-fishes-in-the-social-ponds".  Instead of playing badminton, you play this new economic game.  It is almost impossible to “act” in objective reality a big plan for mother earth.  What has happened is that the good is said, theorized and legalized but never done ‑ all proceed from themselves - the blind leading the blind or one-eyed leading the blind and finally leading from zarooarian poverty at town to the same poverty in a zarooarian city along the Zarooarian Octave.

When a productive organ is badly planned out, the result could be disastrous leading finally to illness, disorders, crimes and deaths.  A master must be a true master before he can master.

 

 

 

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