AKS/News Item Gallery = jcap 1988-07-29 (0373)
Condensed AKS/News Items = See Below
Summary = see below
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Transcript =See Below
#373 * Jul 29, 1988 * – 1:10
Notes by TK
Kyroot to :08.
The Real Revolutionist (RR) must continually fight to free himself from the entanglement with the “structure” which forms around anything growing. TWE ( to what end) are men willing to die for their ideas rather than for avoiding actual physical deprivations? They will accept physical punishments but will die rather than renounce their ideas or ideals.
There is a connection to the power of unexpected, willful induction of silence; the withholding of speech by the RR. The unexpected is always willful; nothing truly unexpected happens in the City. Consider speech about planned intention to die for one’s idea/ls vs. silence about same. Example of the Apology of Socrates during his trial vs. Jesus’ silence to Pilate. The RR has got to know when to willfully speak and when to willfully remain silent; they are equally potent in their appropriate circumstance.
Excuses vs. reasons. The RR cannot tolerate excuses passing for reasons. Memories are excuses passing as reasons; memories are without the cycloramic backdrop of time, lack an impartial perspective, are always skewed, useless to the RR. A RR cannot even allow reasons to pass for reasons. The only Real, valid reason is Revolutionary Info; fresh data—the irrelevant. The RR has got to know that nothing in the City is worth dying for. What is worth dying for cannot be comprehended, cannot be spoken of.
And Kyroot Said…
To willfully sit in a cramped, dark place may well be one
of City Man’s great philosophical pleasures.
One Revolutionist told His enlistees, “It’s probably best
not to let anyone put you on hold.”
While wading in a creek of pique, one would-be Revolutionist
once muttered, “The only thing I don’t really care for about
this activity is in beginning to discover the invisible path to
Camelot, and then finding out that nobody else really wants to
What should be one’s proper obligation to one’s possessions?
One benefit of a true dictatorship is that there is no doubt
about who is in charge.
If a Revolutionist should admit that He knows “anything”
about a subject, He should not later claim not to “know enough”,
but rather should keep quiet in the first place.
Neuralize, Definition Number Yet-Again: To confront data
without acceptance, or consideration of its present measurements.
Somewhere, on all human nervous systems, is stamped the
notice “Patent pending”.
It doesn’t really do much good to tell City folks to
“change”, but you CAN encourage them to dress differently and get
a new hairdo.
Overheard over near where History Street meets Irascibility
Avenue, “Well sure he can afford to be patient, he’s fuckin’
Those who blithely believe that Man’s culture is His one
possible salvation have obviously never played Chopin with a
Whadda ya make of this graffiti I saw written on the bull
pen wall of a Yellow-Circuit/Blue-Circuit Gladiator’s arena; it
first read, “Only those who KNOW they’re strong are strong”, and
someone had drawn a line through and written their version,
“Only the strong KNOW they are strong”. Whadda ya think?
Men only measure what they see, AND only see what they can
measure. What could be fairer? What would be more confining?
At times when forced to muse on the general level of
intelligence of City life, I sometimes recall the large headed
lad of a prominent banking family that had to be taught how to
In the Bushes, even jackals and Philistines have their
day…it’s just not THIS day…ever.
Could a Real Revolutionist use the idea of having a house
that seemed almost “un-lived in” internally? Could He almost
leave no trace OF Himself IN Himself?
THE common characteristic of all things that dimensionally
exist is that they HAVE characteristics. And from a certain more
spatial view, a Revolutionist strives to be a thing with no
The smart, and properly primed health consumer should pay no
heed to ads for proclaimed “anal transplants”. (My god, even in
the CITY enough should almost be enough.)
Birds may look down, but they never look back.
I have read some City thoughts that proclaim that Men should
use this life NOT to merely “drift”, not to stay safely at
“anchor,” but to “sail”, to continually “sail to one’s ultimate
port”, which is noteworthy so far as it goes, but it fails to
take into account the unnerving fact that those certain breezes
also cause the ports themselves to shift and change.
Although I can see how it can disturb and frighten them in
the City, truth is, dead may well be a step UP for many.
O.K., so I haven’t mentioned anything recently about the
Maybe I shouldn’t tell you some of this stuff, but what the
hell: One Revolutionist used to have this personal “theme song”
which He would make His enlistees “sing” as they marched along.
It went, “You gotta ease on up, and then you bear back down. And
then you ease back up, and then you bear back down. Then you
ease on up, and then you”…well, you kinda “get the picture”.
Oh yeah, those that began to understand what the song meant
claimed it kept their feet out of the pain, and the sweat out of
The Past is where ALL dancers step on your toes.
Guy in the heart of, or at least the pancreas of the City
said, “If you ain’t got no imagination about sex, you either got
no imagination, or no sex one.”
STRUCTURES, REASONS, EXCUSES, DEATH, AND BIRD WATCHING
Copyright (c) Jan M. Cox, 1988
Document: 373, July 29, 1988
STRUCTURES, REASONS, EXCUSES, DEATH, AND BIRD WATCHING
Every organization in Life uses some kind of structure to keep itself running — to keep the floors swept, the paper towels in supply, etc. When the organization becomes larger, or more complex, people have more complex jobs to perform. Before long those involved end up devoting their energies primarily to the structure, rather than the structure’s initial apparent purpose. A Revolutionist must continually refresh his knowledge of this — it is everywhere in his life. It’s in his job, and his personal relationships. You need to be aware of this natural tendency to wrestle with structures — for a Revolutionist structures are the ultimate gnats. You fall right into believing the little creatures are super important — every little job you have becomes a whole structure in itself, with all its attendant worries, decisions, questions, concerns. You have got to use a method of refined brutality to continually free yourself of entanglements which naturally arise from Life’s organic growth.
If humanity in general were aware of this tendency of structures and struggled against it en masse it would certainly be devastating. In Life, anything that is alive is going to take on a more and more complex structure. It has no choice. It’s not incorrect; it’s not even questionable. However, the Revolutionist has got to be like a kind of intelligent snake, and must continually try to shed himself, not just of possessions (which are merely a minor interest), but also of himself — just on general principle. Remember I told you that every 7 or 8 years you should make yourself almost a stranger to yourself. Better yet, if you can do it, about once a year just take most of what you are and throw it out. If any aspect of your existence is taking on a structure you’re wrestling with, throw it away.
It’s not actually necessary for you to throw out most of your possessions once a year, or for you to refrain from joining a bird watching society if that happens to be your hobby. But if there’s some benefit you’d feel by severing ties with some organization or whatever, then do it. Do note: it is not a matter of simply wasting your time while involved in a structure, it’s more than that. You don’t need to be involved in Life’s mechanical growth in these structures no matter what they are. That doesn’t mean that you shouldn’t join a club that interests you, or that you must literally walk away from the bird watchers club if that’s your hobby. But you’ve got to understand that if its alive then it’s never a question of whether or not the structure will ultimately become so complex as to almost hide its original purpose. It is going to happen. If it hasn’t happened yet, it’s going to happen tomorrow, whether you’re there or not. But for your own benefit and prosperity you’ve got to be like a snake who sheds his skin at regular intervals, and like an undercover agent who slips in, takes what he needs, and leaves.
Now try this: To what end is Life arranged so men will die for their ideas, while not being prepared to do so in situations that will for example, save their health. It would seem that by ordinary city standards men should be primarily concerned with their physical well being. But the more you get into Life’s leading edge, currently the western world, then the more there is wired into man the phenomenon of people being literally prepared to die for their ideas. For example: one nation is conquered by another, the people are captured, relocated, forced into hard labor and forced to radically alter their diet. The conquering ruler asks if anyone dares to say anything about these physical conditions and nobody does. But then he proclaims: “Oh, and all of you are going to have to verbally denounce your former king and the religion of your homeland.” Suddenly the prisoners all start mumbling and saying, “No, no, no. You can shoot me, but I will not denounce my beliefs.” To what end is Life arranged that way? The people are prepared to virtually be run through a kind of humanity-driven turbine meat grinder; to be beaten, starved, all of that, but will say, “You’ll have to shoot me before I’ll say I hate my religious beliefs or my political ideals.” To what end are things so arranged that people will die for something which is, at the 3-D level, nonphysical?
People in the City could say that we’re speaking of two different things (which they always say): the dichotomy between the mind and the body, between the soul and the carnal nature of man. Life is arranged so the ordinary nervous system believes that explanation. But what possible end is actually being served in the growth of Life by the arrangement that people will endure no end of physical insult without resistance, but will be immediately ready to die for their ideas, ideals and allegiances?
Now listen quick, because I’m about to make a tricky jump: Can you see any connection between what I just asked and a reconsideration of the possible chemical, electrical effect of unexpected, willful silence on the nervous system? As an aside, I use the two adjectives of willful and unexpected, but let me ask: Does anybody see right quick that the unexpected is always willful? In order for anything to be injected into the flow of Life that was not already unfolding, it must be injected willfully. Despite people always bemoaning, “How unexpectedly this has happened,” the unexpected never happens in the City. The unexpected has to be willful: if it’s not willful on the individual, human level then it is simply the larger flow of Life through man. And when you’ve done something truly willful and specific in a situation, you’ll find it tastes unlike anything else you’ve ever done.
When you interject a truly willful silence in a situation, it is a molecular shock. It is not psychological. It is not simply that people are waiting for you to comment and you don’t, hence they get upset, etc. True, it’s all that, but that doesn’t tell you anything. You put a molecular shock in a structure that was operating in a particular pattern of energy exchange for 30 years, or maybe only 30 seconds. The structure was already built and you put a shock into it by your sudden silence that ripples through the whole structure itself. Let’s say that you and this other person are doing a dance, and you’ve been doing it for 30 years, and now it comes time for the particular dip (that you always do at this point in the step), and you just stop. The other person is practically ready to fall on their back — you truly faux pas’d, truly messed up, as far as your partner was concerned. It was an unexpected intrusion of that great bugaboo, silence.
Now for the post-aside regrouping: Can you see any connection between the willful injection of silence and people being prepared to talk about preparing to die for their ideas and those prepared to be silent about preparing to die for their ideas? (Can I convolute the King’s English or what?)
To illustrate the question, let’s use those great historical heroes, Jesus and Socrates. (Forget any imaginary structures you may have about these people’s existence, if they started religions, whether they started a chain of fast food franchises, etc. History remembers certain things the same way people remember they way they lived, their personal life. The history of man is what the history of man remembers. So forget whether these people existed. That’s not the point.) These are two historical figures each of whom apparently died for his ideas, right? Socrates, right before drinking the hemlock, really talked up a storm. He told the members of the senate what they were all thinking, he told them what they thought he was thinking, and then he told them what he was actually thinking. He covered it all. Jesus also apparently was prepared to die for his ideas. His accusers asked him, “What would you like to say?” And he said absolutely nothing. Pontius Pilot kept saying, “Come on, just say something. Look, I don’t care about this, plus I’m late for an orgy. Just say something so we can all save face.” And Jesus said nothing.
Back to my question: Do you see a connection between being ready to die for your ideas, and the unexpected willful induction of silence into the present flow of the nervous system? There seem to be things within the nervous system that are so strong that a person will die for them. They range all the way from chauvinistic, racial, or sexual feelings to nationalistic, philosophical and religious ones. This phenomenon is not tied to any cultural background; it is the nervous system talking. People all over the planet, throughout history, have been prepared to die for their ideas. When it reaches that point it seems to spread in two directions: one group who is prepared to discuss it (as did Socrates) and the other who is prepared to be silent about it. Of course, those ready to discuss it don’t necessarily do it all at one time as did Socrates: it may take you 65 years to do your death speech, to give your apology, but you are doing it continuously. “I won’t put up with this anymore. You know there are certain things I believe in, and I’d do anything to pursue them, I can’t right now, though, cause I gotta be at work.” This is your nervous system talking and it’s saying that it’s in some way prepared to die for certain ideas. And you spend 60 years discussing it, talking about how you’re prepared to die. Then as representative of the other branch I exhumed the historical figure of Jesus who was strictly silent about the whole business. I’m not saying that one is preferable .pain the City, but there is a connection in all of this. There is much more to what I am saying.
Let’s bring something else into this Mulligan stew: The subject of Life producing those two great and ever popular areas of Reasons and Excuses. Everyone can perceive a difference between reasons and excuses according to their participation in a given circumstance. The first thing, and perhaps the last, a Revolutionist must be concerned with is not allowing excuses to pass themselves off as reasons. And reasons, to the Revolutionist, are those things, which when seen in their full dimensions, would insulate you from your current connection with the structure. In other words, reasons seem to relieve you of either having to take some willful action or having to willfully refrain from action or comment. Such willful action is almost impossible, but if possible at all it is very upsetting to your system. It is so difficult to do because you’re involved with something that you see as a chain of separate situations. Ordinarily you and everyone else makes excuses based on what seems to have influenced the apparent event at hand. You don’t see the whole; you don’t see the multitude of seemingly irrelevant factors that are also connected which render any excuse simply a bad joke. “Oh, let me tell you where the trouble started…” Ha Ha. “If it weren’t for this, then…” Hee Hee.
Your memory suddenly says, this situation between me and Fred just suddenly started. It’s just like the movies. The picture begins and a man and woman are embracing, saying: “We can’t go on like this.” That is not Life. You’re not suddenly involved with another person, you’re not suddenly at a job. Your memory goes back just like a movie as if your whole life has been in these small reels, in little snapshot frames. Regardless of whether the movie of Janis Joplin’s life begins when she’s twenty years old, her life didn’t start there. But ordinary memory is like that — such and such suddenly began on Dec. 16th. Ordinary consciousness, including memory, cannot conceive of a continual, unseamed, unencumbered, panorama of time.
The functioning of memory is not some grand morass that you have to swim in and wrestle with the rest of your life. You simply need to see that memory operates in a very particular, molecular way, and it’s not unique to you. Other people have memory about themselves, and Life, too, has a type of collective memory. Everyone’s personal memory appears to be of great consequence: “My family mistreated me. Then my first wife left me, and my new girlfriend started treating me bad after she moved in.” There is no such sequence; it is your continual existence and your continual place in the nervous system of Life.
Memory produces what seem to be reasons. I’ll point out again that none of this is an attack on anyone — people are doing exactly what they should be doing; when you use binary language it always sounds like an attack. This is not a judgement of ordinary life, but a Revolutionist must realize that memory produces reasons. Regular ordinary excuses try to pass themselves off as reasons, that is, as real data, as useful information. A Revolutionist knows there’s no such thing — anything you can remember is garbage. If you think of your mind like the Holland Tunnel when it’s empty and suddenly a stream of cars flows through — does it take them personally? But everybody takes their little thoughts very personally.
Anything ordinary memory remembers is what I mean by an excuse, and I mean two separate things when I use the terms excuses and reasons, except there are no words to describe the distinctions. A Real Revolutionist cannot let excuses, that is, ordinary impressions, dress up and pass themselves off as reasons. A reason, not what ordinary people call a reason, but a reason to a Revolutionist would be useful, almost clinical; it would be fresh information.
I’ll give you an example, but this is very, very, very crude. Let’s say you’re driving to an important appointment and your car breaks down. You certainly did not plan for the car to break down — there’s your reason, right? If you told one of your friends he might say, “That’s no excuse. Your car’s been running on 3 cylinders for months. It’s a rolling wreck. So don’t tell me you couldn’t get to that meeting on time because of your car — that’s no reason. It’s just an excuse.” (So in the City, there’s this apparent difference between the two.) And you think, “Oh damn. It’s not my fault.” Then almost immediately
a Real Revolutionist would bring in the other side, the opposite viewpoint, and begin to chew up the difference between what people ordinarily call reasons and excuses. This is a very crude description; you’ll have to find your own way. None of this has to do with learning my words. The Real Revolutionist would begin to see, at that moment, a four dimensional panorama of how these kinds of things happen in Life. He sees all the possible things, not stopping at any of them because none are the answer. He would impartially, objectively take an immediate survey of the way he’s lived his life mechanically, the way he lets things go, the way he’s not surprised. He sits there; the car is smoking, it won’t crank, he can’t make his appointment, there are no buses, no nothing. There are no excuses and no reasons. All there is is Life.
By real reasons I mean new information that can be used by you, certainly not for the purpose of telling someone else why you weren’t there on time. It would be new nourishment you tasted when you first realized your car wasn’t going to move…and aha! You may suddenly understand something about you and your second wife, or about the relationship between the two major political parties, or something about the slogan, “Freedom of the press.” You might glean some new information — it’s always there. A Revolutionist learns, not from the apparently observable experience, but from something else that seems to be irrelevant, that seems to come from around a corner somewhere. He understands something new, and it takes his breath away.
In a sense, anybody involved with This has got to be prepared to die for This, but not for any idea. Any idea you’ve had is not worth dying for. The only thing worth dying for is that which cannot be said. The only thing worth dying for is that which the part of you willing to die cannot comprehend. So anything that part of you says it will die for is a waste of time. You’re nuts. In fact, if you think you would die for a religious idea you’ve got good grounds to be frightened about doing yourself harm. Anything worth dying for could not even be .padescribed. The part of you that believes it would die for something is useless — it is caught up in the structure.
The whole idea of dying is another subject. And I don’t mean physical death; I mean being able to shock yourself to the point that you are almost a stranger to yourself. You can almost shed yourself of all those things — opinions, beliefs, excuses — of those things that have become near and dear to you. They have to go because they all collect dust; they build up their own structures. Inside you’ve become a bird watcher’s club and you’re concerned with where to hold your meetings, how to collect dues, how to gain more members. To be a bird watcher, you eventually have got to leave the club.