There is a network, or rather a spider’s web, in which each human being is struggling for a lifetime. It is called society, and it leaves no survivors.
Stalking society and, in particular, social relations is the most complex and sophisticated application of stalking in general, and of stalking ourselves in particular. It is the true challenge for a warrior who yearns for freedom. So it is impossible to give an all-encompassing picture here, one that helps you understand all the implications. Hence, I will just indicate the key points, the guiding points.
To begin with, it is the only real chance to make available our energy again, to release it from its ordinary occupations. To do this, it is essential to understand the bases of the structure of social relations: the concentration on ourselves and indulgence, here intended as indifference, lack of interest, laziness, indolence, passive acceptance of the status quo.
The Toltecs replace the centrality of the ego with the connection to infinity, and indifference with the maneuverability of the assemblage point. Every social interaction, even the most insignificant, becomes the setting in which to deploy the best of our magical activities, intended as mastery of attention.
The first thing warriors do is to let free their fellow humans by suspending judgment. They do it to be free themselves. Taking part in the chain of judgment has a high cost: it implies that we ourselves can not be free. Once accomplished this revolutionary act, the warrior can reveal the social simulation, abandone his character and his concerns, and each time put on the apt robe in accordance with its strategy. So, finally, you can cross the border of feelings, the one drawn by the feelings that distinguish us, that act as gatekeepers, preventing the advance into new, unexplored areas. The social network, through a system of rewards and punishments, linked to the concentration on yourself, selects the appropriate guards with our consent. It is at this point that we can free the intent from the social commitments we made in the course of life, those real intent lines that have decided “who” we are and what we can do or not (it’s the way I am …). This act is the final one, the one that causes the liberation of attention and therefore of energy and of intending, busy to maintain our social figure.
Which requires, as a consequence, the application of controlled folly.
