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Stalking Vol 2: The Bridge of Reason


Bonnie sat on a fallen tree. Wiping her brow, channeling K ha- lib she explained into the
charged silence that we had been led to heights we would not have climbed had we known
beforehand how high 'up' was going to be. We were willing to continue the climb, in spite of the
increasing evidence that Bonnie did not know where she was going, which she had made
apparent every ten minutes, while distracting us with repetitive comments about energy’s
manifestations.
That we had empowered her through our choice to follow, only to be increasingly peeved by
Bonnie utilizing this power, demonstrated our predisposition toward victimization: we regularly
agreed to live by the manipulations of others, because people who liked us told us we were
likeable. We wanted to be polite, not rock the boat, and now we blamed her because we had not
taken responsibility for our decision to come along. If we had, we could no more blame her for
teaching an important lesson than we could blame the mountain for being high.
Kha-lib said that our relative silence was a requirement of mass victimization; we were
constantly being subjected to ill-defined promises, and then distracted by apparently valid
contrivances that had us fail to question other’s alleged knowledge, because it meant risking
affronting them. This was in spite of the fact that taking this responsible action could only affront
those who were manipulating us. We had become so lazy through acts of convenience that we
did not think to see what we could do to better our understanding of circumstances. Apathy had
become our standard of living, and a terminal condition.
I protested that this lesson had a gaping hole; we had to put our trust in Bonnie to teach
these lessons; we had no reason to question her actions. Additionally, she was just as subject to
human limitations, so it wasn’t as if we were lemmings taking the leap alone.
Our concepts of reasonableness and fairness, K ha- lib replied, are what made the lesson
poignant. We easily gave into a 'nice person', such as Bonnie, who demonstrated no more
competence in mountain navigation than we allowed others to lead us in ways just as foreign to
them. How else would the lesson have worked without causing real harm and stil l make the point
that we had presumed our freedom away and took no responsibility for it? The world was full of
people who believed the summit was just over there, ten minutes away. They climbed toward
imaginary rewards, on the behest of other’s dreams, until they perished or were discarded when
their leader’s ulterior purpose was fulfilled. If we took responsibility for our every action we
would be vigilant enough not to climb other's mountains on promises, or become angered into
acts of retribution for going however far we went. In time, others could not trick us because we
no longer practiced the personal acts of neglect they required of us.
At this point, two people stood, bushed themselves free of debris, and in silence headed for
home before the rest of the group had rested. This unexpected, but understandable, event
prompted me to question the logic of administering lessons of such magnitude that people
stopped learning. It had happened a lot.
Kha-lib stated that these two people had not been discarded, as I had implied. They had
chosen of their own free will to participate, and then to stop because they did not agree that K ha-
lib was serving their purposes. Bonnie had given us the experience of victimization instead of a
lecture about it, because it was only through experience that we learned anything worthwhile.
"Lessons on personal behavior are difficult because they deal with your deepest beliefs," he
said, as we began our descent. "It is premature to judge to what effect these so called failures
might have; consider that the likelihood of anyone selling our two friends a bucket of wishes has
now been greatly reduced. That they do not yet appreciate this gift is of no consequence, for the
lesson was conceived and delivered with impeccable intentions."
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