We live in a civilization that is thoroughly centered on economic growth. The word “growth” evokes a positive reality in our imagination: children grow up, plants grow up, little birds grow up. Nevertheless, the growth on which our lives are based is a mechanism that sacks, pillages, and devastates, in order to generate an continuous flux of of goods that we do not need. We call this mayhem progress, well-being and civilization. We call it growth. Everything that prompts circulation of money is good for the growth of our economic system and thus it must be good for us. All that does not move money is even worse than being harmful: it simply does not exist.
This economic growth has shut ourselves in an artificial world, in which man controls everything. We spend by far the greatest part of our existences in concrete cages ( home, schools, offices ) and metal cages (cars, trains, airplanes). Worse than having lost freedom, we have lost even the capability of imagining freedom. While the detainee of a jail longs for the moment he will manage to escape from his cell, the highest aspiration of modern man is to become the owner of the cells in which he lives. He not think of evading them, he does not even have suspect that an evasion is possible or that it can ever bring any good. Modern man wants just to be the master of his cells, and in the fullfilments of this aspiration he sees freedom. His perception of freedom is inseparable from the concepts of possession and domination.He can feel free only if he has the exclusive right to use or consume material goods, which can only come from possession. He can breath freedom only if there is someone below him, in a less priviledged position than him, because it is having more rather than having much what his ego seeks. His aspiration of becoming the master of the cell in which he lives includes the domination over the other occupants of the cell. Actually the recognition of his power, and thus of his ego, is the ultimate form of freedom he can conceive, as a prisoner who, oblivion that outside the cell there is a World, does not know any other freedom than the one that comes from bossing about his fellow prisoners. Even if the door of the cell were open, he would not escape. Because the modern man who is owner of his cell, i.e. that has a certain economical security (car, job, house…), would never dare to leave his posessions in which he sees the foundations of the only form of freedom he can conceive. He would never dare to leave his small empire, for a freedom where he is the master of nothing and of nobody.
Of course the violence that we commit on our souls is both the cause and the consequence of violence towards universe around us, with all the creatures, human and non-human included. We make use of the Creation with the haughty licence he who is sure to be the absolute master. Not only do we avail ourselves of Nature without any inhibition, but our perverse civilization model looks at every mild or incomplete exploitation of Nature as inefficient. The job market is rife with job positions created for making these partial exploitations of resources and creatures more efficient. Deep in ourselves we are adamantly convinced that Nature was created just to serve us and that it is licit to make any use of Her in order to increase our material well-being. We are ready to destroy Nature whenever we can possess or enjoy more. For our success and for the pleasing of our Ego, Beauties of Nature are certainly expendable, because “we are worth”. And afterall, Nature’s beauties have no owner, no insurance, neither bar code nor price, thus they have no value. We destroy marvels that are were made for all and are freely available to everyone, and we create useless goods with limited availability, enjoable only through credit card. We possess much more than what we need and yet ours is a civilization of scarsity, because the value we give to things depends on their shortages: the more something is limited, the more we value it.What is aboundant, as for example clean air, cannot be sold; only what is available in limited quantities can make the economy grow. We apply market rules also to our souls condemning ourselves to a very sad fate.
In order to break free from this system, the means by which we are forcibly kept inside it must be clear. This monstruous systems imprisons our lives to the mission of infinite growth by two chains: a chain for our minds and a chain for our bodies.
The chain by which the system imprisons our minds is the indoctrination that we receive since our childhood. The indoctrination that „happiness is given by the assertion of one’s own Ego by hard work and enjoyment, i.e. By the activities of production and consumption“. Since schooldays we learn to be appreciated for what we can produce and not for what we are. We are rewarded for our capability of uniforming to a system imposed from above and not for our capability of thinking independently. Happiness can be achieved only through success, only if we show the world the exceptionality of our Ego. We are taught that we can be happy only if we leave a mark of our uniqueness. We are constantly pounded with the joys that success can offer us. The pursuit of success leads the mass to work hard, to make money, and thus to produce, to exploit and to make the economy grow. Success also imposes the posessions of goods and the consumption of services which we are convinced that either help the pursuit of succes, or that they are a necessary precondition for it, or that they are the marks that success was already achieved. Thus we end up to believe that our happiness and economic growth are highly correlated, and that if we work for the economic growth we will be happy and that if we strive for our happiness we will always end up giving a contribution to the economic growth.
This chain of indoctrination can be broken autonomously on our own. It is enough to realise that all these things are not necessary, that the existence of an Ego distinct from the rest of the universe is a questionable precept, and that the meaning of life has nothing to do with success, and with the production and the consumption of superfluous goods. This chain can only be broken on one’s own and others are hardly of any help.
Differently, the fetters by which the system chains our bodies to the unlimited economic growth can be broken in a much easier way by cooperating with other people. The system keeps us attached to itself by imposing on us a currency based on debt. Only by this currency can we fullfil our vital needs: food, water, home. Economic speculation on these goods is subtle and dangerous. Because even he/she who is already free in the mind must forcibly part of the consumeristic economy if he/she wants simply to live on. Being able to fulfill vital needs without the use of currency makes owns own survival not strictly dependent on the economic growth and it brakes the chains that binds our bodies. Breaking this chain on one’s own is possible but highly demanding. Producing food and building a home are activities that can be carried out much easilier by cooperating with other people who have the same objectives.
From this intention arises the idea of Wild Oranges: to gather a small group of people, who are already free in the mind, with the purpose of pursuing self-sufficiency and emancipation from currency.