Conceptions of Self
Any philosophy which attempts to build its bedrock upon the conception of that which is beyond or devoid of the self is much like a castle constructed over a marshen bog. For those seeking divinity the concept of the Transcendence of Self is all, whether through their own will or through the will of some supreme force or being. There is nothing beyond or above the achievement of this goal to such individuals. But what can transcendence mean but the severing of all ties to temporality, a high-handed dismissal of this world as abject and inherently unsalvageable. If one’s goal is to ascend to some purely celestial realm then definitionally one must abandon the terrestrial – this is axiomatic. Such is escapism.
To the seekers of divinity that which is conceived as temporal, mundane and material is generally boring, debauched and of only nominal value or absolutely none at all. For, to them, those star-seekers, there is nothing within the material world worth pursuing – all is a carnal whizz-bang of impulse expulsion and subsequent stimulation – here, lives are petty, vengeful things.
Such men walk a different path than those like as us, we Men of the Earth, we who would champion Mankind. Their methodologies and value alignments are inherently celestial. All too often, those who disagree with the proclamations of the faithful fall into bitter ideological combat, as if the internal differentiation of celestial/terrestrial orientation were some kind of zero sum game. This, the upright man of the earth should ardently reject. Of what concern is it to us which internal path the star-seekers wish to tread? If the “Spirit of God” moves within a man, such movement is manifest and worthy of laudation, regardless of the ultimate derivation of such forces.
Problems manifest only once one begins the process of externalizing their conceptions of the self in an attempt to destroy or extricate it. In this way, Islam and Egalitarianism share much in common – the former would have all individuals sublimate their egos before Allah, the latter would see all men rent of identifying appendages until they are but one great, limbless mass of worker-drones, a triumph of meaningless mechanization. Nothing but ants in the colony of global commerce. Their egos sacrificed at the altar of supreme equation – homogeneity as deity.
That being said, such notions should be dispensed with for those who have the sacral appreciation for the self, you et lapidibus, understanding that it is the fountainhead of all that we cherish and hold dear and that it is the only proper vehicle for the improvement of those attributes of life which our keen and teeming legions find in discord, the only axiomatic tool by which the myriad branches of reality can be trimmed and kept in check. All that opposes the self in its infancy must be dispensed with.
The self is, in no uncertain terms, the genesis of the world. The et de stellis’ conception that those who hold fast to the only world apparent, those which they delight in deriding as “materialists,” is one of endless and randomized stimulus, a gaudy parade of ravenous appetite, is quite manifestly true. What we, viri ferreis, reject with utmost furor is that the fulfillment of carnal desires must be base and sordid – for after all, is your love towards your wife somehow devalued by the explanation that the genesis of such bonds resides – in as far as has been discerned – solely in the action and reaction of bodily stimuli? No, learning this, one values one’s wife all the same. What is more, one would be of rather shallow character to do otherwise.
In the Muslim tradition there is a saying, “Kill the ego with the swords of self discipline” – or, as the Prophet said, “Your most hostile enemy is yourself.” There is great truth in this but the one fundamental flaw which this view contains is the notion that one can kill one’s ego without the application of the ego. It’s a methodology which functionally operates like a dog chasing it’s tail; vigorous movement, just like futility, is assured. It is only through a deep attempt at mastery of one’s own self, a profound contemplation of one’s innermost terrain, that one can even begin to attempt to overcome the impulsive and slaggish facets of one’s own nature – to say nothing of the nature of others. For the man that can not master even himself can surely master no man other.
A harder objection to tackle in our quest for the hard, the earthly and upright, the Chemin de l’horizontale vertuese, is that of those who cry, “The self is but an illusion! There is no true self!” But in as far as one can conceive of one’s self as a self in what way is this an illusion? Concepts are as real as a rough hewn pebble or the blood-red dawn, but emerge only when we, cognizant mankind, will them into existence and cleave to them; existing so long as we afford them a semi-sacral character. This does not mean that we should will those ideas which are counterpoised to reality into it – rather we should will those ideas which are symmetrical to the endless curvature of manifest existence.
Such should be our guiding and principal doctrine.