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I

THE R.I.P.

Reciprocity in Paradox

For now we see through a glass,

darkly but then face to face: now I

know in part; but then I shall know

even as also I am known.

—I Corinthians 13:1

THROUGH DEDUCTIVE THOUGHT, we may find much brighter elements in the mind than mere terminology thrown into the dross of our usual circumscribed factory think processing. By subtraction of such ready-made and archetypal factory-assembled thought, we may be able to grasp a truth that is of a far more wistful insight into self: a truth that is not truth at all but light into ethereal light that is the path of the mind and the body as one working and harmonious constant.

Our lives are given over to meaningless pursuit and futile chases after artificial dreams that we vaguely distinguish, through the fog of reason, as our desires. We hold to our desires as signposts to ultimate truths that we fervently agree to and enact as systems of faith based on systems of belief, never questioning our quick changes from one set of beliefs to another, always sustaining our flip-flop values. Beyond our want to believe and beyond our imaginations, we never feel the stillness of the self within us—that part that has no need to chase and pursue nor to prove and defend. Indeed, we readily and by the act of what we proudly name our free will, give the self over to circumstances of proscribed duty: maelstroms of gross habit, however tedious we find them, however mundane and however full of suffering. With no question asked and without the slightest utter of objection, we surrender and reject what is most inviting in favor of matters that are much less. We are prostrate before our own burden and pain.

If we want to know, before it is too late, that what we see and hear and taste and smell and feel is real, then it must be through the realization of all sensory dimensions minutely interrogated, shaped clearly by the mind, correlated by the perceptive devices natural to the human body and in unison with that which is felt and known and that which is thought and doubted. Remembering is a function. Remembering is not thinking.

Such is the fold of the R.I.P. in the human fabric and this is the crux for topics of understanding, of perspectives, of passing things, transformations, value-to-value comparisons, and dialectical approaches to several novel concepts: paradox reasoning, provoker function, impasse agreement and, the solution, impassionment of the senses.

If logic is a method of ideal thought that is researched by introspection, observation, deduction, induction, hypothesis and analysis, then even these finely digested thought processes, within the glossy frameworks of implanted labels and symbolic meanings, should support active understanding of the piecemeal successions and lessons in trade for how many subscriptions, for how many ideas, in a steady, progressive stream of thought without bounds. Logic is referenced to this sort of progression only and not as a reference for use. Principles of conduct are applied to the progression of ethics. Principles of social organization are applied to politics. Reality in light of made reality is the method of metaphysics. The science and study of the mind is the category of psychology and philosophy. The method of entertaining existing knowledge is the contrived progression of epistemology.

Beyond such points of mental progression as these, there is the clear pleasure of reading into a finite self the tangible beauty that unfolds of itself as it is stroked and touched, decoded and released. Such unraveling of the progression of intention and decoding of the self in reason—for the release of feeling beyond reason—is impassionment. This is a step outside future past and into the being of now.

This discourse is meant to serve as a learning experience and it is not meant to enhance any already patronized and sanctified genre of thought; nor is it concerned with the catering to nor the glorification of a particular art nor adherence to any psychological, philosophical or political tracts.

The philosophical self was once a thing to be cherished, fully capable of setting forth a being of both rationality and feeling—one that could touch the essence of itself, that was filled with unending want to see and to touch and to know what it is, exactly, that encounters it, at any given moment, with stimulus received.

We are eternally pupils of nature and of the intrinsic self being that pushes us, through feeling, to the brink of reason and to the edge of desire.

We have created a fast-moving background and a merry-go-round in ersatz momentum. We are pulled into the spinning vortex where even the speed of sound is not fast enough, though we miss the point that, no matter where we look or where we turn, we cannot know how fast is the quickening blur. Indeed, it is hard to know the speed of sound when we so harken to it and are pulled by it; when we are lead by speed and propelled; when we are both bolstered and rent.

As we seek to detach from self many layers of what seems, at first, a mystery—and later is found to be masquerade—we discharge a variety of symbols, terms and meanings. As we penetrate closer to the self essence to feel, we passively connect with more codes and signs that are sensually enhanced or contained in internal messages turned over to passive memory for need with any subtle or sensitive use. Such intimately personal encoded messages make up recondite spheres of thin impulses and expose the precarious irritability of the raw synapses of self. This is the fine netting of human neuron to human neuron that defines us, holds us within boundaries of diminished transparencies, and holds the inverted reflection of self. How hollow is life trapped within only a singular reflection!

Encoded devices cast shadow over all that is inherently rich in the human being and make plain the drabness of pre-meant values handed down. We exist in the shadow of descendent belief. Our world is manmade and handed down, but the being inside—the creature—is original and new. None of us fit well inside a world that is made and passed on through belief and obedience.

We have two very distinct information processing realities that overlap one another but are divided. The one division is of an active and focused mind of word implants that presage future past and are aligned with knowledge: the symbolic representation of bought tags to replace what we once held uncategorically and within human context.

The other side is a passively diffuse and probing mind that is willing to endure, even in the blindness of impasse in last reason, anything for awareness of the self that sees and knows the being of now. The rational root of thinking is revealed when all barriers to the passive mind are removed and deductive choice can deliver, intact, the images and emotion that are not merely a part of what is known by label and name but that which is, temporally, unknown.

Background knowledge is not the failsafe for genius nor is genius the arbiter of knowledge. Symbolic knowledge engages only background to manipulate and use. Both knowledge and genius are symbolic truths and both are conditional on reason. Knowledge is a symbolic instrument and genius is a symbolic myth. Ignorance is neither instrumental nor mythical but is solid.

Paradox, within the human mind, occurs when feeling, reasoned down to emotion without either being dismissed or deducted down to that which is in constant flux, is unrecognized by the senses and is ill-founded. This is false suffering. "To be or not to be" is no longer a question but a vagrant state of mind to overpower what comes next, and what comes next is fear.

The paradox in the mind begins as reason for or against an existent plan. We seek to disband, intentionally, any self stimulus that is uncomfortable. Active memory becomes a holding place for forward sliding intention. Provisional future intention must meet with intended results in order to make any annoying stimulus into counter reason. This is our failsafe for installing a working provocation. We purge last reason held and its false suffering; purge the unparalleled device that is part of our malcontent: to say "be gone" and to have it gone. Is not the belief in our false suffering the ultimate escape?

We seek to control. But what of the feeling attending such a move? What of that which cannot be controlled? Logic becomes illogic the minute that intention is aimed and directed. We attempt to force reason into place and we fall short of that which we intend. We try harder but encounter opposition. We have little control over the intentions of others in our lives no matter how symbolically clear we contend for meaning or how clearly we think we mean. As creatures of our own made reason, we are circumvented and impaired. In the pretense to evoke feeling from reason, there are impulses that we cannot suppress: dimensions of feeling that are free-floating and magnetizing. The sensual being defines and gives shape to the R.I.P. of paradox: it forms a sixth sense dimension within it. The creature becomes the beast with all senses working and alive—stimuli fully realized and references passively held—for feeling is ductile and malleable within mind/body continuum and space. The beast will not be deceived and the beast lives in now.

We may, in haste to reason, deem this feeling beast an aberration; a disgruntled affront to all that we have assumed to be manageable. The usual active remembering of what we have learned and what we have been taught and trained to exchange and manipulate as knowledge for commerce has nothing to do with assessing mind/body continuum nor with understanding natural breaks and schisms. It is hard for us, in mental slavery and deceit, to realize that there are no rules.

Prior to intent and after, sensual markings deliver feeling to the passive mind and are recorded in sixth sense, just as our taught responses are delivered up for focus in the active mind. Encoded with the internal language of self, the beast is always in touch with first voice emotion.

Since simultaneous recording occurs in two separate spheres of reality—written/verbal portrayal and its passive coexistence—sensual markings are further assembled and dissembled, interrogated and ordered for comparison and matching. The mind constantly looks for reciprocation. When all reciprocals can be matched, the beast is at rest.

A sea of consciously symbolic portents and signified things inhabits intention; is unresolved with the sensual beast and becomes paradox manifest: the human being constrained.

Within the chasm of unresolved paradox, there is the likelihood of emotional eruption which sensual markings, encoded in passive memory, try to amend. Such eruption of feeling is the voice and the movement of the beast that must, eventually, coincide with passive self memory: that which, in the throes of emotional upheaval, is then pushed in favor of intense want of reason as support for intent or as reason for reason. Reciprocals are in counter balance. Fear of the beast is warranted and conjoined. Fear of the beast is condoned and honored and given rite and ceremony. All matters of reason for reason are in honor of the pinioning of the beast. It is through the reciprocal of fear that we form our circles of blame and it is through loops of blame that we destroy our original self.

When we look at reason in paradox, we find reason for reason, which is circular in blame, and not reason to reason, which has no blind end. In the paradox of the R.I.P., all things are equivocations and they are equivocated as opposites. When reason finds reciprocal match within the passive encoded self, the corridors between the emotional storage areas, introspection and paradoxical slant, are voided. If reason paradox cannot be voided, there will exist a friction within the continuum of mind/body. Such friction is reciprocals in contention or duality of reason, impasse held. It is through self contention that we come to impasse, a plan-based justification made in order to satisfy a motive curriculum.

Reasons for reasons are stacked with intent to overpower the passive self that is held in contempt rather than to match and decipher impulses—to find them a place that has no blind end. We displace the enormous draw of stillness that is the passive self. We give credence to that which is inductive pretense and manufactured law and we disjoin from the broad side of our senses.

This is the R.I.P. in the human foundation that both impels and impedes us. This is the breach in the essence parallel and the R.I.P. in the universal parallel of consciousness which could make us whole.

The art enclosed within the pages of these written words accompanies the parallel of reason and feeling toward widening parameters to language and symbols that can open to display, unadorned, the human heart. Those things that can be told and those things that can live and breathe through the tenacity of flesh and muscle; through the pushing of self into self; and by the pulsing of blood through tissue; by their nature, become explicit breaking of form to deduce that which, for reason, has been induced in us. Reason deduced down to the beast is freedom.

Impassioned, the being sees through itself; into itself; and for itself. Impassioned, the being has no excuse. It has no failsafe for backward gliding into stalemate that is impasse and it has no excuse for the bludgeoning of the beast which is its own perfect self. Impassioned, the being has no excuse to destruct.

Originally, this was the purpose of philosophy: to evidence that man feels and, by his feeling, thinks and aspires to share the experience of feeling that is the gift of reason to feeling. To think is to question, and the answer to thought is no answer at all, but to learn the fine art that is ability to think is humankind's original quest—his kinship with the beast—for original thought is not unlike the hunt.

The R.I.P. is the split in a perfect sphere upon which light is cast and shadow created: a defined silhouette that is the contour of reason. Distance is measured as time, spent and wasted upon a broken and contorted self that is broken by its trade, in bounty for an irrevocable half life.

In half life, the self is squeezed and stretched for meaning paradox. In half life, such paradox cannot be purged. Reason and feeling cannot be joined.

The shadow of reason progresses until all emotional response mechanisms are failsafed to become perfect reason for reason stacking. The human being learns, then, to associate himself with the side effects of performance rated meaning for reason justified. Time is the perfect excuse for crushing so perfect a sphere as the human essence. Light is extinguished and self fades into encapsulated darkness housed inside the solidity of noun usage and inside the bleak assumptions of memory. This is the conscription of half life: I becomes We becomes They in a circle of blame. The agreement process fails while the standards of reason pursuit are raised higher to insure failure. Last reason held is the malignancy of the human mind.

Reason made is the second voice of half life. The human being has constructed an artificial being superimposed upon itself and he has assigned this being to act. Its acts are the ministrations of half life and it mimics life and mimics meaning. It subjugates feeling. It is bent on destruction. It consumes itself like the serpent who swallows its own tail, an ancient emblematic symbol of beginnings that have no ends. Artificial man, The Retrograde, is like a top that has no bottom; it refuses to admonish its motives and fears and sufferings.

There exists the contention, both biblical and inherent to Reason, that there is a path or road that is, explicitly, the path of the Senses or Feeling. On this path, neither Conscience nor Reason matter. Both are abstracts that resemble Potential To Feeling as Feeling is given Voice. Visually, 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 of such a hope nor its certain malignancy. The R.I.P. is the harsh penalty delivered for failure to live. Future promise pledges better life but it delivers an empty shell: an alien construct placed on the back of the frail being called human, the most gentle creature on earth.

Our hopelessness called hope shows in our fear and in what we mentally store and must come to draw down and to face. The dually matched justifiers, reason reciprocals, are as phony as the mental parody we use to portray cause and effect and question/answer bias. When these things are made to fit one side or the other, the tear will be mended, even at great cost in suffering.

Within this study of the R.I.P., we will touch upon certain acts of volition that might suggest human will or resolve, not as impasse nor any contention but a resolve that is without reason as a buttress. Resolve purges "to be or not to be" and purges all interrogation by interrogation. Question does not toy with dualistic justifiers but demolishes them and stops their momentum.

Man is a multi-dimensional creature in a mono-dimensional suit, clothed in reason and armed with intention in preparedness to defend tradition which is habit for resource and dogma, which is profit by belief.

It may be assumed that a skeptical man is a non-thinking and non-feeling man. An unrelenting skeptic has a mind that penetrates and probes. He is unwanted and is an unwarranted catalyst who pushes others beyond their usual limited mental states that impede real growth and resist change. The skeptic is too determined and set within a narrow range of categorical dimensions. A skeptic is a harbinger of negativity. His negativity belies hope and undermines promise.

But it is the skeptic who, by his negativity, is an original thinker: the negative one who asks questions that so disturb the hoax. For this, he pays the price of the outcast.

The skeptic is, first, an interrogator of self. He seeks out what underlies the vestiges of reason. The skeptic topples reason as the mental sentinel to the passive self that is the vessel for human dignity and grace.

Dignity is robed in tawdry vestments of truth and is interred in extravagant veils of deception used to justify hard-won seats of authority to acquire. Authority is the generator of blame and is necessary for empowerment of those in mainframe entity. This is manifest paradox with keepers of impasse.

Entity is comprised of representative think-processors for the masses of people who are not empowered—who are weak in either determination or skill or who prefer to remain blanketed in a false covering of knowledgeable security entrusted to the belief in future promise. Entity encourages non-involvement and non-thought for those who profess belief. This is the reward of belief. Profession of belief is obedience to ignorance. Entity engulfs all aspects of a culture, sweeps past and overtakes anything that could be left to natural human adjustment.

The human being fails because he is expected to fail and because he agrees to fail. For obedience to duty and for a dubious expectation of redemption from contrived failure, we falsely suffer and distort. We must ask: Is it more desirable to agree to fail or to fail to agree? For what, exactly, do we so despise the skeptic? Is it his freedom that we hate?

The use of think-process symbols as enactment for empowered truths has an obvious purpose: the advantage over others by commanded use of tradition and archetype. Youth is led to believe that love, favor and duty are cherished, natural elements when, in symbolic meaning, these things are agreement to never question and to receive love as favor of a share-held mindless duty for credence in right and good.

Deductive thought, the mental domain of the skeptic as empirical observation of what is humanely real, is not taught or practiced. What is taught and practiced are lessons in a made-meant-mean cycle of process-think for absence of thought and occlusion of feeling. The thing that emerges from such teaching is an indistinguishable part of an institutional muscle-brain. Tandem venture within a group structure gives the individual enormous faith in his own converted stealth and cunning. He believes himself fully capable of all cleverness based on reason for group manifest. All pretense to goodness and rightness for reason is laid into a think-housing word compound of what is assumed—and habituated—and what is made-meant to mean—and believed. All that defies belief is placed outside word compound and is held in contempt of reason.

Vying for position and for the spoils of conquest becomes of utmost importance. Submission for reason is the will to destroy. The R.I.P. is behind us and its shadow enshrouds our vested nature. Our falseness is failsafed and governed by the why of what may be called express lane truths. Blame and excuse justify excision after excision by their authority injustice.

Impasse is reason to failsafe last reason held, and then impasse is a final thrust for control. Impasse intends blindness for all but focused reason. Last reason is failsafed by why.

If human beings did not doubt at all, they would be able to assume things at face value. They could assume all truth and goodness and right to be as virtuous as they are touted. However, virtue exists only as manufactured; and it exists in causes set in politics and religion, and these causes are, undoubtedly, correct and true. Keepers of entity stack a subversive deck: one designed exclusively to preserve increments of power.

Religion fabricates the "don't worry plan" of noninvolvement and safe distance for the promise of salvation and heaven at no cost. Religion does not require self interrogation but promises an easy salvation, as though one may receive a stamp and be passed through the elusive gates of heaven as an empty shell; the more vacated, the better; no effective and working faith necessary; no illumination of self with which to contend. One is expected to serve a dormant self while supporting They induction and symbolic following. One can assume that the world of a blind man can disintegrate around him as long as his other senses are overwhelmed and unable to detect impending harm. We claim to want freedom and to have it: from what do we have freedom? What do we forfeit? Is freedom desirable?

Incidents occur daily that provide example of paradoxical thinking. Every incidence is cut off from another and from the cause and effect of each. The distance between such instances is filled with the clamoring for why. There is no piecing together of disconnected reason nor any unraveling of intention for the answer to the riddling of why. Humankind tricks itself into submission for reason and the wholeness of self is annulled. This is suicide. This is self-annihilation.

A minority rules while the majority trails along somewhere between "let's hang on for the ride" and "what are they doing now?" "They" are the holders of system-think logic with think-factory doctrine. "They" are the nay-sayers of what is now and has always been now. How simple it is to discredit the skeptic for his negativity when the positive is, so much, more precisely negative! They become we in subjugated impasse. We all know the uselessness of I.

Mainstream R.I.P. enters full-blown opposition to all that can be passively sensed. The R.I.P. opposes by intent to distort and divide. Doing matters more than not doing and, in R.I.P., progress and time are the reservoirs for useful work. Faster and faster we move with more of less behind us. We confuse symbolic teetering as momentum, consumption as progress, and duty with well-being.

It can be argued that action is always better than no action. Is it? Humans forget if given the chance to do so. In remembrance, fears proliferate and emotional wounds cannot heal. Forgetfulness invites rerun reasons and advances the absurd notion that, because one forgets, one does not care. Our assumptions about caring dictate that remembering is far better than forgetting and that doing is far better than not doing. But life is not lived in favor of singular memories and preferred reasons. What have the actions of doing and remembering to do with the deeply striking feeling of devotion to a perfect self that is supremely loving and innately tender?

Is doing better than not doing? Is promise better than even one audacious step "through the looking glass" of time and remembrance?

The R.I.P. is applied to all things that are remembered and done, even when they are done for the exactitude of duty only. What is forgotten and left undone is presumed to be of little importance, no matter the quick recognition of the eyes behind the eyes that speak more clearly than either the verbal or written word or any action based on duty.

We cultivate false hope and cling to group jargon for whatever may "stir the pot." Any original idea that is uncompromised is suspect; even as it drives deep into reasons stacked. To put forth anything that cannot be neatly agreed-up is taboo. We are rewarded for sublimation of self—to agree, to get along—to let authority intervene as we suck our thumbs and wonder at the control given; the power taken.

The stacking of reasons and the accordance with bland uniformity is voluntary. Sublimated will is the reward. Tranquillity of mind is the forfeit of self and the result of self forfeiture is the right of made-meant-mean intention in think-factory thought. We elaborately dramatize the working principles of reason. Man reasons and ponders his reasons, allows the machinery of the mind to move slightly and then, quickly reverts to produce a set of circumstances that are concurrent with cause and its predisposed and chartered effect.

There is no excused cause in the R.I.P. We trade our mental teeth in favor of softer food. We are processed beings living in a world of processed rules and processed dreams and processed hope.

Try as we may, we have not yet been able to process away the animal: our natural being. The beast is alive in us all. The tighter the noose about his throat, the harder he pulls. We have not yet been able to kill the beast and we cannot completely subdue him. What is it that we, so reasonably, fear? What is it that we take such pains to drape in the vestiges of knowledge and paradoxical agreement and impasse systems logic? Is it the beauty of our own illuminated substance that we have been taught to approach with fear and upon which we practice lessons of insignificant guilt and blame? To know fear, exclusive of reason, and to make it a friend, is to open the corridors to the dynamic self and the introspective sensual phenomenon.

If one has had occasion to listen to the faint beat of a heart near death, to listen carefully to this thing that is like a distant and uncertain drum, then one can understand well the cries of an intrepid and gentle beast. There are cries from humans that speak with the voices from dank reaches; from fields and forests that we once crossed for no reason at all; and to which we must, as mineral and dust, return. By the breaking down of the chemicals of our flesh and the falling apart of our fragile intellect, in the twinkling of an eye our lives are lived without ever having been lived. In death, there is no reason for pity. The pity is in our failure to live. The pity is in half life.

The R.I.P. is contingent upon ignorance and upon false levels of tolerance to the tightening of bounds. Paradox is the over and under perimeters that narrow and hold. It is a synthetic parallax that displaces and shifts two separate views into angular, directed points with meaning diluted and vortex obscured. Reason justifies and expands blame and excuse while passive feeling can justify nothing. Reason is an enlarged thing, its dominance based on conquest, on the braggadocio of what has been and what will be in constructed time to come through devout intention and proud objective for betterment of somehow, somewhat, sometime and somewhere. Reason is fortified by group cohesion to commonly held and traded beliefs, opinions, traditions and protected agreements. Only by authoritarian guard can the noose of agreement in reason be tightened. Only by absence of self or by self-abandon do we sanction constructs of reason that need validation.

We intentionally bury our thin and watery selves in solids that are as dense as granite and we admire the masonry no matter how grotesque the convolution of self, no matter the aberrance of our twisted beings who are in want of freedom from pain. We pursue freedom in alcohol and freedom in chemistry. We never pursue freedom in self.

We admire our reasonableness and pay homage to our heralded brilliance, rejoice in our quotients of intelligence; then we proudly display our neuroses as badges of courage and bravery.

No matter how happy we claim ourselves to be, inside our solid casts of factory-make, the R.I.P. remains in reason decay. We sense this in our contrite acceptance of mediocrity and we sense this in our willingness to deprive and to be deprived. We sense it in the split that we cannot deny. The R.I.P. is the gaping wound that, for reason, we refuse to repair. The R.I.P. is the fissure through which the human being falls, without once even touching the color and texture dispatched by the nerves of self. We prefer our safe numbness to feeling.

There is the impulse to stop, to give ourselves over to the caprice of completion. Feigning bewilderment, we do not question motion but allow ourselves to be propelled speedily toward time in future past. We reside in residuals. We can conceive the continuum of one long and unending day but we crave the acquisition of future relics sold by expert sale of noun/verb function. We hoard the products of linguistic prevarication for promise, as if we are incapable of our own determination of self and self constructs. The voice inside us—the voice of the self being, original self—intones the same message, and it is the redundancy of "a tale told by an idiot" and the myth of "tomorrow and tomorrow and tomorrow" when the perfect self is now.

The R.I.P. locks us inside the tragedy of not being and keeps us a single hair's breadth away from the magic of being: impassionment.

Blame is a profitable business. It R.I.P.'s the mind and plunders the human heart. This is the seal of political endeavor and religious zeal. Religion exacts redemption by a savior who is charged with saving both those who are blamed and those who blame, while utilizing the latter. Yet religion will condemn those who are without blame and without need to blame to exile in the word. There must always be arch sinners as there must always be saints in the name of hope. There is no such thing as evil except through reasonable and moral devise. A life spent on the outskirts of this premise often marks one as a traitor and as a paladin to a cause. Martyrdom is fraud. There are no saints and sinners and no saviors of our souls: redemption is now.

How can we amend a five thousand-year-old barter system based on the yoke and the plow, master and slave? Do we begin by giving things away and by making large, sacrificial donations? We cannot. Do we continue to buy and sell and to live the lie of goods that have no value? Is there choice? What is this thing that we claim to be our will?

We live in paradox and we live in the shadow of reason. By indiscriminate breeding, we are ethical robots. Political and economic inequities, starvation, pestilence and the suffering of the human being across the planet are either the result of faulty questioning or of no questioning at all. The timeless irony of "to be or not to be" is unconcern by reason. The question becomes, then, "What must we throw out and what must we agree?"

Hope is our eternal docility and the tractable method by which we sentence ourselves to the hells of our own making. Hope is the waiting for the nothingness in which we live to go away. Hope is bittersweet faith in stagnation.

We fail. Survival of the fittest does not apply. We are all quite fit to fail. If agreement is the universal signpost of intelligence for a species and, if we all agree to accept certain roles for the acting of agreed upon process, then let us act our way out of millennia of abuse and humiliation. Let us, by our exploits, remove the yoke of obedience and duty, remove the struggle between those who have and those who have nothing; for within this struggle for ubiquitous gain through numeration, we are assassins. We either idle in our ignorance or forthrightly kill by our forbearance. The judgments of tolerance are harsh.

It is our sensibility that reproves reason. To live in disregard of our senses is to live a life unlived. We condemn ourselves by reason alone. Death is not a choice.

Our antiquated systems of barter are falling apart. There is little room for consumptive gain. Boredom has reached saturation. Can we continue the perpetuation of self fear, sanctified ritual, biased sentiment, fawning adoration of self replication and admiration of the flimsiness that grants us passage into agreement? Are we satisfied with meager return for meager outlay? Are we content inside our failsafe of impasse and reasoned paradox? Do we squirm in the grip of an ancient vise?

We must ask: What defines feeling and what defines reason? Where does the vortex form? From what vantage do we trick the human beast into a life of suffering?

Originally, we are not the reservoirs of misery that we make ourselves mean and assume, through the profile of labor, as existence: the substitute for life. To live fully in our senses and in our sense to reason, we must probe the vast regions of self: "to take arms against a vast sea of troubles" that opens to the essence.

Future is a parody of history. The choice handed down to us through generations is what we may have that has been had. Knowledge is the tool of history and its repetition. Man is not what he cannot realize because he will not depart from the knowledge of history. He falls away from the very bones of his being. The mirror is before us but we will not enter.

Circumstantial impasse and the breaking of endurance come from the dangling of reward, held always just out of reach. There is a plentiful supply of synthetic distractions to discourage regard for perfect now. Bought and sold and delivered into future past, we disregard the parallel of feeling. The living planet is but a speck in the compelling universe of the mind.

Past is a parable fashioned for order and for the deposition of future. All that "will be" are relics of the past. Future is artifact. Time is defunct.

In future past, failure is compact and complete; for that which has been completed is set and does not change. We are ordered into oblivion.

R.I.P. widens. Will and act, reason and intention, become manifest as trades for empowerment inside the circle of blame. Observance of duty becomes the test of group will that is made to mean and made to intend future past. Act by group belief becomes failure to act. Empowerment becomes success through agreed right to fail or justice.

Empowerment is reasonable proof through reasonable goals. Schools are merchants of immediate proof. Industries are merchants of guaranteed proof. Every purchase made is like a ring of smoke connected to similar rings until it becomes a cumulus mass. Such a toxic fog screens the natural ingenuity of the mind and forms a uniform blanket of sameness and security. Power is the will to self destruction. Encapsulated in time; wielded in freeze-frame; static, disembodied, miscoded: What is called power is like a virulent cell in living tissue. Pain is cancerous.

Those who have power through They Entity of group will well know the want for power in the minions who vote and pray—who endow their heroes and saints with a substitution of self. It is not for mere drama that those empowered by group will use the raised hand or clenched fist, for this is a universal symbol for power. From our votes and our prayers there can be no fruitful yield. Every savior is a disappointment. Group mind exhausts itself in an inventive attempt to assuage its madness. There is no winning side, for all sides fail and they fail by the merit of murderous intent; fail by the offering and enforcing of a one-way path in and out of the labyrinth of lexicon knowledge.

Group psychology is grounded and fed on manipulated turnabout and maneuvered flip-flop of ideations. It is not superstition that drives one into the flock. It is manmade fear. We fear that invalidation by group standards will invalidate ourselves, yet that which invalidates us for coherence to group consignment is exactly what points us to the path to the original self. Joining a group fortifies our mental muscle: I becomes We becomes They. We think that we are free when we have forged alliance with loyalty to duty. The group sustains agreed symbolism that is always subject to change without agreement, though changing to agree is commonplace and accepted. The deception is that there are no lies: all truths are valid by license and contract. Authorized use supercedes unauthorized disposition of self that is self in feeling, for feeling embodies no blame and contains no reason for right.

The concept of community is an enactment policy based on archetypal prescriptions and societal prototypes within the structure of a parasitic morality that feeds from hosts of its own creation and drives back any objection to its gluttony that could deter its set plan of duty for reason and reason for duty. Duty, as decreed by societal morality, keeps our noses perpetually to the grindstone with no recompense. Prizes are dangled just out of reach, like carrots before the donkey, to keep us moving within the snare of future tense. We bend and break. We lose our richness of self.

We are like dominoes, all in line: push one and all will fall. This is knowledge by agreement.

Peace and goodwill do not come from the strapping and binding to moral and ethical insistence but are born of passion and clarity of purpose. Those who are pressed too hard against life's commercial glass doors push hard in the vain hope of gaining entrance to a world of material comfort. This ramrodding tactic does not work; for all fall into the trap that lies within the glass, between the two plainly marked boundaries of have and have not. This is the split of the condemned unworthy from those who are reasoned worthy for their group-practiced correctness and right. The entity of the politically empowered pretends to equalize the odds. But if they did as they promised, they would not exist. Politicians are champions of reason conflict.

It is the theme of the correct that we are taught to crave while we exist inside an impenetrable mental fog: antecedent memory that dulls and binds. Every school child knows this: No one cares for the child as long as indoctrination takes—as long as ersatz momentum sucks him into performance ratings.

Our legacy makes us slaves to reason and masters of reason and partisans of reason. We are stillborn inside the mental womb.

The R.I.P. is the breakdown of fragility; the fragmentation of regard; the cutting into two concise parts that could, as easily, be left whole—one half that is devoted to calculation and the other half for the dispersal of the ensuing haze. Conscious memory is subconscious implant. It is a sub-parallel attended only by sight and sound.

The human mind is a finely tuned recorder when it is allowed to make palatable that which is felt. Reasoned with specifically and without artifice, this sensual instrument can automatically pull all order down into mental clearing. The home of the heart is this perfect calm and to its home it will return, whether in life or just before death: the being called human will face itself. We all must speak to and break down to the void. What, then, defines us? What is it that we so skillfully dodge?

The R.I.P. invokes reason stacking; power-housing of I/We complexities for future tense drive-line think factory that pulls and tears at the being that is frail.

The R.I.P. executes blame cycling in made-meant-mean loops of reason and pretends itself away from feeling and from entering emotional corridors. Justifying loops of blame become adjunctive to the device of future-place holdings and invites the masses to follow. Those who join rank are deemed flawless. Those who refuse are failures by connotation.

What of those who refuse to play mental roulette? Do we label them dysfunctional? Suffering from some traumatic distortion, hallucination, euphoria or despair? The hoax of reason has hoaxed itself so many times that there is no conception of reality outside reason. In order to conceive a reality beyond all reason, one must remove oneself from it and pay serious penalty. Those who do not coincide with reason are considered freakish or cultist or, at the very least, eccentric. Psychological invention is capable of a sweeping devaluation of anything that comes in the way of agreed and failsafed reason in motion. Full value is given to all reasonable and governing intent for suppositious conscious growth and the hope for progress in future psycho-good. Nouns stacked on nouns call us to duty. The intention of noun/verb function as a device of factory think is to denote a manifested worth for the ordered symbiotic good of a group; but that is exclusive of common good. Understand and agree with group implication, buy its produce, sell its wares, enforce its imagined values and have reward: question insinuation and be cast adrift. Certification is by implication.

A biased faculty of what is good and right must prevail in a divided state of mind. No validated right can create blame without agreement. The essence of self, the creature, must not escape its cerebral tomb. Inside its casements of weighty solids, the creature, constrained, knows this. The silence of the human beast endures in aloneness, emptiness and sensual sojourn; waiting, listening and feeling until, through the residual vapors of fallen equivalents, it can find its own likeness. When we can find this, time ceases and we can enter the perfect now.