we recognize this:
Impasse is reliance on reason in service to think process. The construction of impasse is the false use of will. It is false because, in reason, the human being has no will because reason is an artificial device. A prolonged state of impasse is failsafe for active intention and successfully blocks all sensually dimensioned information. In impasse, we claim the satisfaction of result rather than the full penetration of the senses. We have all been taught enough lessons in impasse to subscribe to a reward system wherein the greed of ego is paramount. Those who have mastered the use of impasse are rewarded for their ruthlessness while those who are at the mercy of constructed reason are fodder for supply and demand. No matter the cupidity of impasse, one who exerts it—and imposes—earns praise.
But impasse is a weakly constructed contrivance that issues paradox with reason amplified and feeling silenced to deter the unification of the whole. A powerful flux is created once feeling is cut off. The R.I.P. extinguishes the human being. It demolishes the self. What is mistaken for majestic will is the terminal illness of the human being. If the human being was in possession of will, could he elect his own self destruction?
The passive sensual network that is in want of accord is embedded in fixed symbolic representation that is a false self. The false self is the fabricated effect required to effect resultant ends. We impel our false self toward resultant ends for reward from impasse use. We are ward of our own false promise: if we suffer for our failure, this is false suffering.
In this study of the R.I.P., we are not concerned with why knowledge exists nor with the stacking of reason in intellect. This is a study, in thought, of how humans think and fail to think, feel and fail to feel, live in half life and fail to live. This introspection is a probe into the fragments of self and the ties that can make us whole. It is part of a transcending discipline that can encourage us into fresh realms and awaken us to the imbibing pleasures of all our senses. It is a look into the mental undercurrents of worlds inside worlds as they may be inhabited by us and felt and lived again and again.
In wholeness, we may see the traps that we set and that we help to set through participation. In seeing, we may encourage the careful consideration of others for feeling combined with reason—that others may learn that it is not necessary to separate them for reason appeasement.
As we look at problems that exist for the human race, we work toward a concise understanding of intellect and the evolutionary mental constructs that are, of it, defining.
To present an apt picture of intellect, we shall look at a collection of writing that we may savor side-by-side with art that is the flowering of this study, embracing a discipline that transcends knowledge for deductive growth. Art reveals the mind's ability to synthesize the encoded passive self, rendering images and symbols of feeling from below the impact of reason that are dimensionally defined, flowing always into the constant, into the now, felt seriously.
Ironically, one must bear in mind that the R.I.P. is an illusion and a part of think process that must soften and yield itself to passive analysis and digestion for it to become complete and a part of the intrinsic feeling self. Illusion can be matched and isolated within the human being. We use the very same forces of imagination and wit to create and destroy, to love and hate, as we do to think and make mean that which we deceive ourselves into believing is reality. Truth, as we know it, is based on this illusion.
Certainly we can benefit from what many philosophers and thinkers have tried to say and, there, left off. Even when they have missed their mark and never come to the point of that which they instinctively know and feel and deeply intuit, we can cull splinters of the self from their devotion to introspection and self sincerity. All thinkers pay dearly for their lives devoted to the probe of self. They do not find recognition in a marketplace that is no more than factory ordered, manufactured think-process of ideas for ideas and results for results in a jobs for jobs commercial milieu.
This study of the R.I.P. entails the agreement process; that which is promised that cannot be promised. The agreement process is the mammoth effort to preserve reason for reason at any cost. Paradox resides in the mind as rift. We foster rift and division for blame and for payment in blame. As excuse, we hold forth the stresses of our lives and our overwork that brings numbness when it is we who have placed ourselves on this treadmill that will not stop. What will not stop is our perfunctory habit and our tradition of slavery.
The manner in which human beings think is doubt of that which is pre-meant and handed down. Need we accept the archetype as truth and homily? Critical deductive thought forges with the yield of passive self-interrogation to engage what lies beyond unauthorized mental peripheries. Beyond the outskirts of the mind are the portals that are the locked doors of intuitive creation. Upon the outskirts of the mind is a genuine love of self that can stroke the frail creature that can live without doors and walls—that lives within the liquid essence of self and close to our affectionate grasp if we so choose to touch it. It is the one thin light granted to us that we have been taught to contort and twist and maim and to all but snuff out. We die long before we die—before our covenant with life ends. What we call life is so thoroughly a waking death that actual death has much more to do with living than the sadly controlled lives that we agree to live. The agreement process is enactment of our prolonged agreement to fail. We agree to live our lives in reticence with our consciousness impaired and split to half life in exchange for hoaxed security, duty-bound love, the assumption of false authority and for synthetic values. We happily become living corpses in exchange for the promise of future life.
There is no future. There is no promise. There is only life that can be whole and life that is now. There are no chances to take and there are no odds stacked against others. There is only the timeless dimension of what lives in here and now and what is constant to the creature being.
To disagree is to know the opulence of self. To take steps outside of agreement is to move beyond factory-think knowledge that regulates and conforms us to technically reinforced and economically engineered failsafed acts.
The agreement process, enacted on multiple levels of society, is progress. The goal of progress is mass agreement on any preconceived idea that can be adapted as a way of life and is adapted, regardless of the loss of human dignity. Progress recognizes the value of ideas by virtue of their agreeableness only. However, agreeableness is dangerous, for as soon as agreed knowledge is enacted into progress, it becomes an empowered blind end. The followers of progress are indifferent to their altered mental state of impasse and their pursuit of progress for betterment becomes rigid.
Agreement for progress is the root of the quest for a future that is better and that will be even better when it becomes the best in terms of correctness and right. Such hope in future is futile and destructive. It reinforces paradox. Reason and intention become the word. Violation of the word is a threat to reason empowered and an act of war. Jeopardy empowered is the ward of blind belief and hope.
The R.I.P. in the human mind serves two purposes: justification of blame and the manufacture of words and slogans that connote and insure obedience, without doubt, to implied meaning. If progress moves along as smoothly as it can, no human being need ever be troubled by the need to think; for the connotation of thought is before him. Indeed, connotations are flashed and reverberated in the constant hum and buzz of media stimulation and simulation. The message is that one may wrap himself securely in the warm knowledge that a better and more right future is just over the horizon. The clear evidence to the contrary is a moot point. Pictures of havoc and destruction are commonplace, but the word is paramount and not open to question. We trust with our lives that which will destroy the human being: the word.
The vain hopelessness of future promise is lost on those who are focused, in active memory, on connotative meaning. Fear is the enemy. We gleefully trade self for promise, no matter the fallacy
