Many lay claims to the statute of entity but few transcend the seat to the throne.
There are two seats of standing in the temple that I am aware of. First, a position in commercial and professional standing bestowed upon a person by the state. This is for acknowledgement of service. The state is an invisible body of authority that reflects a regime. Its authority is executed by a statute standing in office.
The individual's duty conforms to the maintenance of the state; which is materialised by organisation of Capitalism. In return, the individual is well established within the statute that rewards him/her material wealth for his/her service. At the end of one's career he/she retires with substantial benefits and accolades associated with capitalist fashion. Even in retirement the individual is guaranteed a retirement fund. It is a lifestyle according to the extravagant culture of the regime.
A solid statute standing in office seems to serve a symbol for the people, but merely promoting the interests of the state. This is demonstrated by known recipients of status where the common folks were disadvantaged by the recipient's authoritative decisions. During periods of economic stagnation for example, the people were made to suffer the social consequences while the selected few enjoy benefits of reformation.
Second, status a position in social standing accorded to a person by the people. But this on the one hand is formed by popular opinions promoted by the media, also to reinforce Capitalism and the status quo. He/she is advanced through promotion of material fashion to receive the same material accolades of one's peers.
This entails aspects of the status quo based on material capitalist values serving a specific regime. And the status quo therefore reflects positions of standings in the hierarchy of a class structure of society.
And on the other hand, status is a social standing lacking the glory and glitter of Capitalism is somewhat associated with a symbol of the struggle of the common people. It is achieved through the individual's selfless service. The individual not only gives his/her time and money to help those who are less well-off, but also stands in the defence of the helpless.
By helping those in need, he/she often risks own life, family and profession against the state and popular opinions. And enduring the struggle one becomes the enemy of the state; a target of political propaganda. So our hero is a target of tarnishing stigma to silence and invalidate his/her claims. He/she is labelled dissident radical who failed to conform to the status quo.
In our real world, it is just about impossible to recognise any social status accorded to a tarnished symbol.
And this is where it matters. As it were, status or position in commercial or professional standing reflects the nature of conformity to material fashion. The struggle for recognition is the epitome of selfish ambitions that molded one's heart and soul.
There are times when ordinary folk could be helped but the statute in office prioritised the regime's standard over the people. At the same time, I can name a few common folks who are well known in local groups for their advocacy and representation, but are not taken seriously by those who make decisions. Their service to the people is taken for granted by the state, and illustration of the fact the state does not serve the people.
Somewhere in the reasoning mind and heart, the intuitive awareness gives rise to the social objective. This is proven by the fact that no one is leading or telling the people what ought to be right in times of need such as threats of war and famine.
Somewhere in there is also a realistic recognition of genuine service, but our condition to the material fashion of capitalism has engraved in our psyche a popular following. How then can the conditioned psyche be stronger than intuitive awareness must prove the power of true freedom. And that is the basis of our moral standing.
Conditioned to serve is seemed to provide a service but merely striving for self-serving ambitions. Freedom to serve is neither sanctioned by professional or commercial success nor obliged to rewards and expectations.
That makes freedom to serve a valid objective more than following statute expectations. Besides, the individual's ambition is a subjective entity.
It is when one is guided by intuitive awareness that he/she is not impoverished by the material condition of struggles, rather he/she is enriched by transcended objective of being. The subjective entity ends in the material; the individual for him/herself.
In here, the individual who is conditioned by the material regime is a subjective entity of the state. And on the other hand, the one who is free from the subjective condition is enriched by transcendence of being. Transcendence is when the individual provides a genuine service not for ambitious gains but for the people. The former inherits the status of entity; the latter transcends the status into being.
The status of being is reality over and above the subjective entity. It is true of intuitive awareness conscious of the material in times of need. Yet the heir of the material fails to stabilise in testing times. For want of self is a reflection of own material; for objective being transcends its status.
And so for a number of community organisation, the material fashion of capitalist organisation has invalidated the true nature of service by free individuals to serve the organisation itself, the statute in office.