Bullwinkle, the following excerpt will throw a little more light on the Having / Being dichotomy.
Eckhart denounces the property structure of existence as the evil that stands in the way of man's freedom, his aliveness, his finding himself. But there could be no greater misunderstanding than to think that Eckhart's ideal was a passive, or even a completely contemplative, life.
For Eckhart the abandonment of having, clinging, craving, the giving up of the mode of having, the inner "expropriation," as Mieth calls it, meant creating the condition for the fullest activity-not of trivial but of essential activity. Productive, "essential" activity, he believed, was possible only under the conditions of freedom, and we were free only if we did not cling to what we had-including our ego. Eckhart said something, more generally and more radically, that many people know: Giving excludes holding on; loving requires one to drop one's ego. One who is preoccupied with himself cannot love; even sexual functioning requires concentration.
The problem, according to Eckhart's teaching, is not that I have nothing) but that I am not egocentrically bound to what I have. This is the decisive point in Eckhart's teaching about poverty and not having. While traditional thinking offered the alternative between having much (luxury) and having nothing (ascetic poverty), Eckhart cut through this alternative and showed its illusionary character: The man indulging in luxury and the ascetic depriving himself of everything both share the egocentric mode of having-the one by affirmation, the other by negation. The real opposition is that between the ego-bound man, whose existence is structured by the principle of having, and the free man, who has overcome his egocentricity, "who eats when he wants to eat and sleeps when he wants to sleep." (This Eckhart's statement is almost literally the same as the Zen statement that the enlightened person "sleeps when he sleeps and eats when he eats.")
For the free man, all he has is merely an instrument for greater aliveness; it does not matter whether he has more or less, because he is himself! Everybody is able to have the same experience. If he can attain a state of mind in which he is not preoccupied with anything, still, concentrated, not holding on to anything, he will experience unusual strength and vitality if he turns to something he feels like doing. Out of this stillness he acquires the energy for action-but only for essential action (i.e., action that corresponds to his essence as man).
On Being Human
P.S. Today's my birthday - the big 62