Exertion entails not only drama, but also the need of efficacy. Exertion has to be effective; it has to possess the quality of being properly channeled, of being suitable. The idea of impending death creates not only the drama needed for overall emphasis, but also the conviction that every action involves a struggle for survival, the conviction that annihilation will result if one’s exertion does not meet the requirement of being efficacious.
Exertion also entails the idea of challenge, that is, the act of testing whether, and proving that, one is capable of performing a proper act within the rigorous boundaries of the knowledge being taught.
A Man of Knowledge Is a Warrior
The existence of a man of knowledge is an unceasing struggle, and the idea that he is a warrior, leading a warrior’s life, provides one with the means for achieving emotional stability. The idea of a man at war encompasses four concepts: (1) a man of knowledge has to have respect; (2) he has to have fear; (3) he has to be wide-awake; (4) he has to be self-confident. Hence, to be a warrior is a form of self-discipline which emphasizes individual accomplishment; yet it is a stand in which personal interests are reduced to a minimum, as in most instances personal interest is incompatible with the rigor needed to perform any predetermined, obligatory act.
A man of knowledge in his role of warrior is obligated to have an attitude of deferential regard for the items with which he deals; he has to imbue everything related to his knowledge with profound respect in order to place everything in a meaningful perspective. Having respect is equivalent to having assessed one’s insignificant resources when facing the Unknown.
If one remains in that frame of thought, the idea of respect is logically extended to include oneself, for one is as unknown as the Unknown itself. The exercise of so sobering a feeling of respect transforms the apprenticeship of this specific knowledge, which may otherwise appear to be absurd, into a very rational alternative.
Another necessity of a warrior’s life is the need to experience and carefully to evaluate the sensation of fear. The ideal is that, in spite of fear, one has to proceed with the course of one’s acts. Fear must be conquered and there is a time in the life of a man of knowledge when it is vanquished, but first one has to be conscious of being afraid and duly to evaluate that sensation. One is capable of conquering fear only by facing it.
As a warrior, a man of knowledge also needs to be wide-awake. A man at war has to be on the alert in order to be cognizant of most of the factors pertinent to the two mandatory aspects of awareness: (1) awareness of intent (2) awareness of the expected flux.
Awareness of intent is the act of being cognizant of the factors involved in the relationship between the specific purpose of any obligatory act and one’s own specific purpose for acting. Since all the obligatory acts have a definite purpose, a man of knowledge has to be wide-awake; that is, he needs to be capable at all times of matching the definite purpose of every obligatory act with the definite reason that he has in mind for desiring to act.
A man of knowledge, by being aware of that relationship, is also capable of being cognizant of what is believed to be the expected flux. What I call the awareness of the expected flux refers to the certainty that one is capable of detecting at all times the important variables involved in the relationship between the specific purpose of every act and one’s specific reason for acting. By being aware of the expected flux one is able to detect the most subtle changes. That deliberate awareness of changes accounts for the recognition and interpretation of omens and of other unordinary events.
The last aspect of the idea of a warrior’s behavior is the need for self-confidence, that is, the assurance that the specific purpose of an act one may have chosen to perform is the only plausible alternative for one’s own specific reasons for acting. Without self-confidence, one would be incapable of fulfilling one of the most important aspects of the teachings: the capacity to claim knowledge as power.
To Become a Man of Knowledge Is an Unceasing Process
Being a man of knowledge is not a condition entailing permanency. There is never the certainty that, by carrying out the predetermined steps of the knowledge being taught, that you will become a man of knowledge. It is implicit that the function of the steps is only to show how to become a man of knowledge. Thus, becoming a man of knowledge is a task that cannot be fully achieved; rather, it is an unceasing process comprising (1) the idea that one has to renew the quest of becoming a man of knowledge; (2) the idea of one’s impermanency; and (3) the idea that one has to follow a path with heart.
The constant renewal of the quest of becoming a man of knowledge is expressed in the theme of the four symbolic enemies encountered on the path of learning: fear, clarity, power, and old age. Renewing the quest implies the gaining and the maintenance of control over oneself. A true man of knowledge is expected to battle each of the four enemies, in succession, until the last moment of his life, in order to keep himself actively engaged in becoming a man of knowledge. Yet, despite the truthful renewal of the quest, the odds are inevitably against man; he would succumb to his last symbolic enemy. This is the idea of impermanency.
Offsetting the negative value of one’s impermanency is the notion that one has to follow the path with heart. The path with heart is a metaphorical way of asserting that in spite of being impermanent one still has to proceed and has to be capable of finding satisfaction and personal fulfillment in the act of choosing the most amenable alternative and identifying oneself completely with it.
The rationale of my whole knowledge is synthesized in the metaphor that the important thing for me is to find a path with heart and then travel its length, meaning that the identification with the amenable alternative is enough for me. The journey by itself is sufficient; any hope of arriving at a permanent position is outside the boundaries of my knowledge.
A Man of Knowledge has an Ally .
The idea that a man of knowledge has an ally is the most important of the seven component themes, for it is the only one that is indispensable to explaining what a man of knowledge is. In my classificatory scheme a man of knowledge has an ally, whereas the average man does not, and having an ally is what makes him different from ordinary men.
An ally is a power capable of transporting a man beyond the boundaries of himself; that is to say, an ally is a power which allows one to transcend the realm of ordinary reality. Consequently, to have an ally implies having power; and the fact that a man of knowledge has an ally is by itself proof that the operational goal of the teaching is being fulfilled. Since that goal is to show how to become a man of knowledge, and since a man of knowledge is one who has an ally, another way of describing the operational goal of my teachings is to say that it also shows how to obtain an ally. The concept “man of knowledge,” as a sorcerer’s philosophical frame, has meaning for anyone who wants to live within that frame only insofar as he has an ally.
Dialogue On The Way Of Knowledge
I’ve decided to add, what I’m calling, Dialogue on the Way of Knowledge, to my site, Carlos Castaneda’s don Juan’s Teachings. It began Mon, Jun 28th, 1999, when I received an E-Mail from Michael. I will use “M:” to begin his comments, R: to begin mine. The dialogue begins between us and later expands to include four others. It’s about 600 pages and I’m starting with the first few now. I’ll let it explain itself -Rick
6-28-99
M: (Michael) I stumbled onto your site while doing searches for Carlos Castaneda (who I have met) and am very impressed by your effort and presentation, although to this point I have only read your “introduction”.
M: Somehow having seen your effort, there is motivation to outreach to you.
M: It is clear that you understand many essentials.
M: My name is Michael: I am only myself. Should you have an interest in a dialogue, please return this E-mail.
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R: (Rick) Yes, I do enjoy dialogue.
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M: I’ve been wondering “how” to open the dialogue because there are, of course, many approaches. There are many trials along the ‘way’ and losing the human form of dependencies especially the dependency many have on negative energy flows, are among the most difficult.