According to Marcel, the “mooch factor” is the litmus test for the condition of society. He had said that, in Haiti, one could be solicited several times a day, every day by the poor in the streets; whereas in Colón he encountered beggars only a couple of times in three weeks. I have an update for him: in Casco Antigua (the Old Quarter) I get hit up by beggars every day. Sometimes it’s just a story of an emergency, actual or not, that must be resolved immediately; like Tavo’s, but in his case he wasn’t an absolute stranger. Several times the sob story routine was used on me simply because both of us spoke English and that created a “bond”; once it was some grungy-looking expatriate gringo and the other times were with Jamaicans. Tavo’s middle-aged son stopped by to ask if his father was here and promptly asked me for a few bucks, supposedly based on our “bond”. Another interesting experience occurred at a local cafeteria when an imposing woman, who looked and talked like she was from one of the Caribbean islands, tried to trick us into paying for her meal by telling the cashier that we were paying for hers also.
I pay for the little favors that are extended to me. When I was trying to buy the bottle of LP gas, the Chinese cashier told me to pay $27. A young boy was in line behind me and he told me that it only costs $24, so I corrected the cashier and walked out with $3 extra. I thanked the kid for the tip and gave him 25 cents, even though he did not ask for it. It’s good PR, even necessary PR when you are perceived as the rich neighbor. Speaking of favors, we had not seen Tavo in a week since we fronted him $20 against his future labor for us. On top of that, we had not received the foam we purchased through him two weeks before, or even gotten a receipt for it. That equals $40 in his pocket at one time; something that is probably very rare for him.
We will withhold judgment until we see him again; or if we see him again. I would hate to think that this constitutes his big con of the year. If it is, then I would chalk it up as a lesson and move on. At the same time, this would indicate to me the actual level of desperation in this society. Tavo would be giving up perhaps hundreds of hours of work over the next few months and much more over the next few years. He knows the extent of renovation this building needs. This behavior reveals extreme short-sightedness on his part; and a level of desperation that I had not anticipated because he talked a good game of keeping his house in order.
Sure, this is a crime (or would be if he indeed blows us off). But, what more does it represent? When I was involved in the Vermont Prison project for the TM organization, I got to see up close how the criminal mind works and how it can be changed. What causes these people to commit crimes? And what causes them to stop committing crimes? This, of course, is an age-old question asked by virtually everyone and which has not received a satisfactory answer. I imagine that in some quarters it is considered unanswerable. From my understanding and experience I believe that this question has indeed been answered, but far too few listened.
After observing some long-term “before-and-after” behavior patterns (of up to three years) in meditation subjects and in matched “controls”, I speculated on what caused the mysterious absence of bad behaviors in some of the meditation practitioners. What I noticed was that “evil” was not a factor in the inmates’ bad behavior. Now, there probably are instances where pure malevolence is at work and crime is committed as a result of that kind of influence; but the ordinary course of bad behavior seemed to me to lack that personal characteristic. We, as therapeutic interveners, deliberately avoided opportunities to influence the inmates’ opinions about their behavior, or their beliefs in general. No counseling-type relationships were developed. No rewards were offered. Yet behaviors changed, they improved.
The average inmate, I believe, did not want to make trouble for no reason. Even when the object of a particular action was to prove how “bad” they were, I don’t think that the motive was to be evil. From a karmic perspective, bad behavior causes suffering. Ordinary people do not seek to suffer because that experience is not life-supporting; it is life-limiting, even life-extinguishing. The natural goal of all of our actions is to support life: to enhance our lives, to get ahead, to progress. But when progress is not the immediate result of our action, what is at work here? Because we 1. Have free will, and 2. Are not omniscient, we therefore have the ability to error. Some errors are small and go unnoticed by those around us; some errors are so great they cause us to be removed from society for the protection of our neighbors. This “8th degree of freedom” learning level, called prison, is the most restricted. Why? In order to promote focus, to lessen distractions, to cultivate good habits and provide balance in life. That is, if it is operating in its ideal capacity as an educational habilitation institution.
The whole range of human action encompasses a sliding scale of amount of errors. We are all errant to some degree. And it is a matter of degree: “they” are not fundamentally different from “us”; the inmates who got caught committing crimes are ourselves, but taken to an extreme degree. So, what is different between us and them? Let’s look at the similarities first: they desire to have more, to enjoy more, to live more (and longer), to satisfy their basic needs and to accumulate things. Sounds like us. They are impatient and want their desires fulfilled ASAP. They are not satisfied with less than they think they deserve. Sound familiar? The “whats” seem to be universal here.
The difference between us and them is not in what we want but in how we get it. “How” implies action and that originates in thought. That’s it! They must think different than us. But no, the desires listed above, similar to our own, are thoughts; so we don’t really think that differently. One body of opinion holds that they are insane, to varying degrees, and we are the sane ones. The results speak for themselves: they are locked up and we are free. Another body of opinion holds that they are damned by God, for a variety of reasons, and are lost; so throw away the keys to their cells. These opinions represent superiority/inferiority defense mechanisms used by insecure power mongers; they contribute to the illusion of a fundamental, irreconcilable difference between ordinary humans.
If criminals’ actions are different from ours only by degree, and their thinking is not much different, then what is different? We must of necessity go beyond action and thought to find some difference between us and them, (please, find some difference!). Since a person’s “pure consciousness” is the source of conscious and unconscious thoughts, then perhaps the quality of that state of being, of liveliness, constitutes the difference between us and them. But how can we identify such a state of consciousness? It is something so abstract that it is not even directly detectable, let alone measurable. We must observe subsidiary functions of consciousness in order to get a glimpse of its shadow. One mental function that is universal in humans is attention. (To be continued)