Revolution as an Act of Mind


The notion of revolution, is of course the description of a physical event. This can be said with certainty because it logically follows if physical circumstance are not dramatically altered or shifted in some meaningful or obvious manner, then it is correct to state that a revolution has not taken place. This appears to be true, even if it is accepted that the state of matter is one of continuous flux, and that changes are, in a sense, happening all the time. This type of change, however, (what might be termed ‘micro-change’), is change that fits-in to the general run of things. Change happens, but it is not revolutionary change. Revolutionary change (or ‘macro-change’) is that state of intensified flux in matter that breaks with the normal level of acceptable variation. When this disruptive energy reaches a particular height of power (or frequency of resonance), old modes of predictable behaviours such as philosophical perspective, social organisation, politics, religion, and social and cultural norms fall away. However, human culture is not only physical habits passed from one generation to the next, but is also the product of corresponding thought processes and patterns of thinking, coupled with conditioned emotional responses. The human mind cannot be excluded when considering material reality in the world, simply because human thought is intimately entwined with matter. What humanity thinks, humanity becomes – and what humanity becomes, humanity thinks. The exterior conditions of the world are reflected in the interior of the human mind, and what is thought, is projected onto the physical world through the agency of human behaviour. As material reality is in a state of continuous change, thought processes have the capability of deviating from the expected conditionality of convention, and begin to develop structures of intent that defy, contradict, and generally see through the accepted logic of the day. This psychological development leads to modes of behaviour that change and alter the usual cultural and political trajectory of inner and outer reality. Therefore, it can be stated without reservation that revolution cannot simply be viewed as an external act, even though it is through external change that revolutions are understood to have occurred. The outer changes are the result of definite causes and effects, but these influences are not limited to just the external world. If that this the case, it would not matter what human beings thought, and physical actions and behaviours would be disconnected from the thought processes that motivate their creation. The psychological and the material are inherently linked at source, with one influencing the other, but with human intention (as structured and directed thought) having the decisive factor for modern human beings. This is despite the fact that during the millions of years of human evolution it has been physical change that has had the upper hand. This change, premised entirely upon environmental pressure and the need to survive, has created the physical structure of the brain that eventually became aware of its own existence. This is to say that physical matter became consciously ‘aware’ of its own presence in the world, became aware of the world itself, and learned to distinguish the difference between the two. Through the development of the higher brain functions, human intellection has come to take precedence over the direction of human evolution, as behaviour that has been cleverly (rather than brutishly) directed, has optimised the chances for human survival as a species. This suggests that human evolution has been nothing but naturally inspired biological and psychological revolutionary activity – an activity that eventually over-spilled into the realm of human culture, politics, religion, art, and socio-economic conditions. Human evolutionary existence has been one of radical and sudden innovations coupled with long periods of stability in structure. Eventually, however, all things permanently change, even if for a time, habit of behaviour and thought create the false reality that everything is fixed, static, and deterministic. Without revolutionary change, human evolution would have ceased millennia ago, and humanity, in all likelihood would have disappeared from the planet. This suggests that political revolution within modern human culture is essential for the survival of the human species, and that the forces of conservatism are counter-productive, anti-evolutionary, anti-intellectual, and destined to doom the human species to extinction. For humanity, evolutionary (and revolutionary) change is the life-blood of existence.


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