Literary circles exist to smother the clarity of writing. Anarchist milieus to blunt the directness of direct action. Scientific milieus to withhold the implications of their research from the majority of people today.
Expect nothing from organizations.
Beware of all existing social milieus,
and above all, don’t become one.
It’s not uncommon, in the course of a significant breaking of the social bond, to cross paths with organizations – political, labor, humanitarian, community associations, etc. Among their members, one may even find individuals who are sincere – if a little desperate – who are enthusiastic – if a little conniving. Organizations are attractive due to their apparent consistency – they have a history, a head office, a name, resources, a leader, a strategy and a discourse. They are nonetheless empty structures, which, in spite of their grand origins, can never be filled. In all their affairs, at every level, these organizations are concerned above all with their own survival as organizations, and little else. Their repeated betrayals have often alienated the commitment of their own rank and file. And this is why you can, on occasion, run into worthy beings within them. But the promise of the encounter can only be realized outside the organization and, unavoidably, at odds with it.
Far more dreadful are social milieus, with their supple texture, their gossip, and their informal hierarchies. Flee all milieus. Each and every milieu is orientated towards the neutralization of some truth. Literary circles exist to smother the clarity of writing. Anarchist milieus to blunt the directness of direct action. Scientific milieus to withhold the implications of their research from the majority of people today. Sport milieus to contain in their gyms the various forms of life they should create. Particularly to be avoided are the cultural and activist circles. They are the old people’s homes where all revolutionary desires traditionally go to die. The task of cultural circles is to spot nascent intensities and to explain away the sense of whatever it is you’re doing, while the task of activist circles is to sap your energy for doing it. Activist milieus spread their diffuse web throughout the French territory, and are encountered on the path of every revolutionary development. They offer nothing but the story of their many defeats and the bitterness these have produced. Their exhaustion has made them incapable of seizing the possibilities of the present. Besides, to nurture their wretched passivity they talk far too much and this makes them unreliable when it comes to the police. Just as it’s useless to expect anything from them, it’s stupid to be disappointed by their sclerosis. It’s best to just abandon this dead weight.
All milieus are counter-revolutionary because they are only concerned with the preservation of their sad comfort.
Communes come into being when people find each other, get on with each other, and decide on a common path. The commune is perhaps what gets decided at the very moment when we would normally part ways. It’s the joy of an encounter that survives its expected end. It’s what makes us say “we,” and makes that an event. What’s strange isn’t that people who are attuned to each other form communes, but that they remain separated. Why shouldn’t communes proliferate everywhere? In every factory, every street, every village, every school. At long last, the reign of the base committees! Communes that accept being what they are, where they are. And if possible, a multiplicity of communes that will displace the institutions of society: family, school, union, sports club, etc. Communes that aren’t afraid, beyond their specifically political activities, to organize themselves for the material and moral survival of each of their members and of all those around them who remain adrift. Communes that would not define themselves – as collectives tend to do – by what’s inside and what’s outside them, but by the density of the ties at their core. Not by their membership, but by the spirit that animates them.
A commune forms every time a few people, freed of their individual straitjackets, decide to rely only on themselves and measure their strength against reality. Every wildcat strike is a commune; every building occupied collectively and on a clear basis is a commune, the action committees of 1968 were communes, as were the slave maroons in the United States, or Radio Alice in Bologna in 1977. Every commune seeks to be its own base. It seeks to dissolve the question of needs. It seeks to break all economic dependency and all political subjugation; it degenerates into a milieu the moment it loses contact with the truths on which it is founded. There are all kinds of communes that wait neither for the numbers nor the means to get organized, and even less for the “right moment” – which never arrives.