The Affliction of Asceticism

by Sagecell

A book that I had originally intended to awaken any ascetics through giving them the means to infer judgment, though, over time, it became more or less a learning experience by which I would analyze and critique my own writing. Thus I have abandoned the project.

The Affliction of Asceticism

Contents

I. The Moral of Asceticism 3

II. Understanding Asceticism as an Affliction 10

The Misconception of What Asceticism Is 20

Criticisms of Asceticism 34

I. The Moral of Asceticism

Of the trials of suffering that come with the Idea of human-nature none offer more dissatisfaction than the affliction of asceticism, that state of being which exists in the absence of natures influence. While one of naivete may believe that a doctrine of asceticism may be a liberating account of ones character destined to free them of the burdens associated with the libido's human relations with naturalistic intent in actuality asceticism is a verdict that determines whether one may attain a free pleasant existence or be imprisoned into a causality of despair inflicted through an absence of normalcy. Of all humanistic doctrines none offer a more realistic, and as a result, depressing account of existence. Within asceticism one is fated to encounter the confrontational truths imbued within human-nature, one will face only resentment from the world and its faculties as a consequence to not abiding the natural-order of mental propagation in-it-of-itself, that which is the fusion of thinking with scientific-creationism (by scientific-creationism I mean the interpretation of the naturally occurring world and the application of morals and sciences to humanities existing social structures and schools of thought), as if forced through biology all people will instinctively ostracize one of asceticism unless, of course, that individual happens to be of some spiritual influence. Harsh aspects of subjective conscience and thoughts of self-ridicule should be expected to curse those of acetic free-thinking, of ascetic's the only comfort that can be obtained is through their tedious attempts to obtain clarification on the essence of their ascetic nature. As a result of their confrontation of the real worlds disposition of them it is only natural that an ascetic accept his circumstance rather than continue to curse it and attempt to defy it, through this acceptance ascetic's truly come to be the moralistic people, for rather than betraying their own kind through an unwillingness to accept a deterministic fate the ascetic comes to know that it was this determinism that liberated him from a perspective of delusion and gifted him the sight of an objectivity contained within the practice of ascetic thinking.

Even if ones asceticism were a curse that is resented even by the individual afflicted with it, asceticism exposes the reality that of this universes nature the will and dreams of the individual have little to no influence over ones position if capitulating to the natural-order of existence. Through asceticism one comes to know that of what is inherent to the nature of reality that the world is unforgiving, that it is cruel, that it is insidious, that it is tragic, and that of this world nothing can escape its causation of birth leading to suffering. Even the fortunate become aware of this to a certain extent, even the gifted suffer by some margin, it is the way of this world and it is unforgettable.

Asceticism is not the concept of retaining ones freedom from the naturalized system and thus remaining pure rather it is a disease that inflicts itself upon the lives of those hapless few who were destined to be damned, asceticism is affliction that ensures that those imposed with it will struggle within life, it is a source of suffering and despair. Asceticism removes the rose-tinted lens commonly associated with innocence from the individual and in the process exposes nothing and everything of all things-in-it-of-themselves. All aspects of humanity are to be scrupulously observed whilst remaining ascetic and the sense of comfort once cherished in childhood rots into a feeling of malice as one begins to fail to accumulate the experimental thoughts typically related to normalcy, a normalcy that is the product of adherence to the natural. Confusion arisen from the observation of cruelty and the misfortune within existence is confronted with the pessimism of asceticism, a pessimism that often seeks to confront and analyze fundamental dilemmas imbued within reality thus providing a clarity that is known exclusively to ascetic's. It is this pessimism of asceticism that exposes the truth of the humane experience, it explains how humanity is inherently biased and that humans are ruled entirely by their instincts. For too long has the sublime characteristic's been declared as innately moral as if appearance were an indicator of conscience, the comely ideals have been pampered and positioned into the roles of societies elite doctrines of morality. Asceticism, with all of its cynicism and absurdity rips away at the shroud that masks humanities unpleasant qualities, it exposes the intrinsic nature of man and his follies effectively declaring that all of his actions and behaviors are of a superficial nature that aims to procure an Idea of what is deemed human. Why else would humanity strive if not to find some meaning and in the process create that very meaning? Of asceticism this causation comes to be known as human-nature, of what man yearns for he morphs into something that mirrors that desire, as an effect man becomes his own shadow and the light that exposes this shadow is his own aspiration, it is his consciousness. Why else would humanity be such a cruel race if not to entertain a masquerade of its own machination? To lie and think of itself as righteously good. Asceticism reveals humanities truer intentions and the conduct to which they both abide to and contribute too, of ascetics they can only resist the temptation of becoming wickedly human and in the process become honestly moral.

The exposure to the true world may be considered as enlightening to some, to others it may be considered as damning, both are truthful accounts to what may be known as the causation of asceticism. The causation of asceticism suffocates the empathy of the individual, as a result one becomes separated from their humanity, the implications of this can be interpreted as either good or bad. Of the reason that this may be bad the causation of asceticism suggests that as one is no longer humane he is renounced of divine human-nature, thus one concludes that he is inhumane and intrinsically evil. This is delusional. Of humanity there is more negative qualities than admirable ones, anyone capable of discernment would decide that to be humane would mean that one is evil, this is basic logic. Thus to lose ones humanity and all superficial identities associated with it suggests that one has gone beyond the false morality of man and ascended into a state of objective conscience and has abandoned the masquerading idea of what is considered human that descends into the monstrous apparition of what truly is human. Of ascetic's one can only ascend for it is impossible for them to become the human shadow, to embrace the true human form.

Upon recollection of ones asceticism one is reminded of his eternal misery, a curse of suffering that can only be removed upon receiving the psychological gratification achieved during a sexual-labor that coincides with the naturalized libido; the embodiment of synchronicity composed of the natural external world merging with the artificial internal one. Even when this gratification that is often celebrated within cultures as the ascension from boyhood to manhood liberates one of ascetic standing from his affliction, the impression left upon the psyche from years of stigmatization and isolation received from those fortunate enough to attain a sexual gratification (the acceptance of the libido) from the naturalized-thought during puberty still holds precedence within the life of the former ascetic, often becoming a mark of latency that constantly chastises those bearing it. This mark of latency implicates that one was undeserving of receiving the gift of sexual gratification during the formative years of puberty that possesses more influence over the lives of humanity more so than any other period, it suggests that the individual is of a lesser standing than those who had received sexual gratification, all the while this mark lays dormant within the mind of an ascetic and never comes to manifest its ill intentions beyond a subconscious chastising of the him, further cursing him as it impresses a corrupting will upon the self-observing consciousness. Those imbued with the mark of latency and the causation of asceticism are bound to undergo a life that is eclipsed by those of normalcy, a life without true love, a life of strife and meaninglessness. Yet theses burdens should make aware that the state of those who harbor or have harbored an involuntary asceticism beyond the time that is thought of as adequate is in fact a state that transcends those of normalcy. Ascetic's have escaped the blissful state of unawareness and have entered an unforgiving hell that exposes them to the true elements of reality, it is a state of being that insinuates that one has been anathematized by some unknown entity, one that may be sentient or one that may be inanimate, it is an entity that has unbound those ascetic's to the realm of appearances and cursed them with the fey of the truer nature permeating this world of illusions and lies.

Asceticism as a result of unfair appearance or circumstance can only lead to the further suffering of the individual. A pessimism of its own is created, one that wars exclusively with the ascetic's whose minds has birthed such a dogma as a result to being exposed to the world beyond illusions. Depraved from the life promised by society, a life that is advertised throughout all mediums of entertainment, the ascetic recoils from the bitter nature of this reality and embraces the hedonistic pessimism formed through the resentment devised upon the knowing of this worlds hollowed lies. One who is of pessimistic asceticism shall come to know that all things have a will and that will-in-it-of-itself is the machination invented to fulfill the desire of its beholder, of this world of will an ascetic shall come to realize that his will, unlike the will of others, is irrelevant in its pursuit to accomplish a set dream. The will of an ascetic is inferior to that of any other including the wills of inanimate objects, of the ascetic's will it is of an anti-nature to the original nature of this world of wills, thus it is a will that defies the natural law of things and seeks out to imbue into reality the essence of its creator, an essence that is truly remarkable as it is original for there is no foundation of it other than the desires failed to be fulfilled by the ascetic. Thus this denial of the ascetic's will can only indicate that his existence is invalid and that he is at fault for his failure to design an adequate will, a will that fails to properly fit into the already existing world of will. It is here that men of asceticism recognize this worlds inherent inequality and develop an antipathy of will that seeks to destabilize the world of will. The ascetic comes to know himself as both a creator and destroyer.

Once one accepts their pessimistic asceticism and dissuades the inner indignation of it his life will take on an entirely different veneer than those people of regularity. The mundane existence that encapsulates the human-experience will no longer contain the same excitement once recognized, the elation that once provided meaning to this existence will become lost as one elevates to the state of negativity linked with pessimistic asceticism. As one reciprocates their ascetic doctrines with a more pessimistic attitude they become obstinate to accept the tedious life commonly associated with the human-experience, the ascetic either begrudgingly attends necessary social gatherings with a sarcastically irate zeal or abolishes the involvement with these social traditions altogether in favor of a serenity formed through solitude. Interaction with people will inexplicably produce a surge of darkness, a darkness that makes aware to the ascetic the iniquity of man. Of the perspectives, of all things that were previously experienced within the realm of innocence and gullibility, they will be erased and in their place will arise new perspectives born from the pessimism of asceticism, of this pessimism only a sinister account of the properties within this world shall be observed, these accounts of perspective will suffice the need to adopt a more realistic description formed upon the removal of the veil that shields the world of lies. Of this fresh realization of the deceptive world one will become disheartened as they come to know that all they can ever think they know is just a manipulation developed by the mind to provide a substance of meaning, the ascetic comes to know that nothing is true and that it is the nature of all things to be superficial.

Upon this epiphany the ascetic will find that all modes of entertainment, including social interaction and personal recreation, are to be scrupulously demeaned as the pessimism of asceticism settles its logic and malicious soothing rhetoric into the psyche of the ascetic. Of all facets of knowledge that had previously been contemplated before one had embraced the pessimism of asceticism they will be deemed irrelevant prospects that possess little value in consideration of their potential influence over the sphere of thought, these prospects can only be designated as poetic variations of thinking, they are of little semblance to the reality of the world as they are founded entirely upon the lies that exist purely upon the surface of the innocent examination into the false realm of the cosmetic existence. The amenities and labors that once provided enjoyment and false meaning to the boring existence of life, those being music, literature, cinema, vocation, and so on will fail to provide any further sustenance to those individuals who bear the mark of latency, suffer from the causation of asceticism, and whose dispositions are shaped by the pessimism of celibacy. These amenities, if anything, will only distract the ascetic from his striving to achieve his dreams, they perpetuate the ideals of the superficial world of lies and exasperate all who are aware of their delusive character.

Upon receiving this new foundation of thought one comes to look upon the world and its aspects with with a scrutiny provoked through a cynical introspection that inhabits the mind of the ascetic. People and their behaviors, the ideals that develop the character of the individual, the sporadic actions committed by humans that hold little meaning in the holistic vision of life, all of these things will come to be spat upon by the pure malicious attitude of pessimism that forms in the mind of the ascetic who was betrayed by nature herself. Every conversation will be meticulously analyzed, their contents searched for any existential dilemma that elaborates on any oddities or peculiarities pertaining to either the character of the individual or of the scenario itself, the comprehension and analysis of these dilemmas will thoroughly remove all meaning that could be derived from interpretation alone, the pessimism of the ascetic shall strip any semblance of expression that provides some sense of definition to a thing and its faculties and leave it bare without the subjective significance commonly associated to it upon first explication. This essentially removes the possibility of any ideal forming upon the consideration of some aspect existing within this life, an aspect that could have inspired an ideal that gives a sense of meaning to the individual. The once jovial walk that occurred upon occasions whence the individual wished to remove their mind from the pondering of all worldly desires and distractions of an invasive nature becomes tainted by the pessimism of asceticism, it is contorted and abused by the now inherent observational abilities formed through spiteful hate, all things that are to be interpreted exist solely in a negative light and the only companion that the ascetic can lament too and seek solace from is the ghost of a dead soul that no longer imbues the world with a false optimism.

The ascetic shall inquire: What purpose is there to confronting my existence within this realm through my willed formation of a dream? Why must I continue to strive in a world that is as filled with an indulgent evil as much as it is contrived of a selfish nature? Of what action of mine deserves the reciprocated cruelty of humanity? Why am I here? Am I be burdened? Of my will what is truly me? Am I just a cesspool of desire and ego, an invention of the universe, a man that acts as the vessel to which the world becomes conscious of itself? Is the world in-it-of-itself an ego that influences my own as I influence it? Am I a beast meant to wander by my will, a will based on desire?Does this realm exist solely to entertain a dance of the comedic and tragic? Why is life monotonous and of what synthesis can redeem its apparent uselessness upon a propositioned antithesis? Is love as much of an illusory invention as the desires that sustain us? Are all things derived from nature a mechanic devised to impede in the sphere of intelligence a will to procreate with nature itself? Is the emptiness of mind a methodology to retain the device of organic-thought that occurs through this natural mechanic? Such idealistic and existential thoughts are destined to haunt the conclusive spectator that is founded through celibacy, a spectating essence that is the ascetic consciousness. Of strife there is only a perpetual will as it is the striving of beasts that both damns and enlightens them for acting at all is to act against an eternal will of reality, a will that embodies the essence of creation itself.

This mark of latency reveals all and nothing of man's triumphs over the natural-order that is the inclusive suggestion of freedom, a freedom of will and freedom of cognition. Of nature, all things are imbued with its will and as a result all things that act to defy this will through an artificial-will that attempts to embody the motives of the creator becomes redundant as the will of intent, if removed from the sphere of nature, is of that very organic nature that overlaps all existing properties of the physical and metaphysical. Nature is not an essence that exists of the universe rather it is an actuality itself, one that predisposes its physical and metaphysical attributes. The cognition that originates from creation acts only as a barrier from the inherently occurring nature present within all elements, these elements are both of a divisive system invented from the atom-ism of realities components and the holistic vision of nature, it is a system that aims to determine all things whilst interpreting in them an opposing force to nature. Man exists within this sphere of nature where as the ascetic is a mutative anomaly that provokes only discordance within the consistent synchronicity that occurs between nature and her creations. Thus the inquisitive thinking ascetic is an antagonism against nature and her adhering subjects, subjects that are but mere drones in her world of predetermined juncture.

Upon the recollection of asceticism and its corresponding attributes one will be reduced to a state of frustration and despair as the observed tragedy caused by asceticism is relived, reminding the individual of the comically eternal suffering trumpeted by the natural-world that had created a variation of man imbued with her negativism all for the sole purpose of contrasting those most negative aspects inherent to the secondary existences that are of a minor role within the scheme of life with the positive ones intrinsic to the primary existences. The attractive oligarch who holds a fatalistic influence over all things despite the obvious irrelevancy shared between their position and the manipulated object greatly triumphs the defeatist ascetic, it is a loss that can not be deterred, a blow to the soul of the ascetic. The state of nature is that of a detrimental force that is antipathetic to the will of any of her creations, this implicates that even her strongest aspirations present through the blessed individuals who know nothing of her influence, that is the drones who play their part within the already determined realm of reality, are nothing but actors that fulfill the world and its selfish desires with their capitulation to the all encompassing will of nature. No artificial-will of man can hope to overcome that of the natural-law of determinism, that which holds precedence over all activity, whether it is believed to be self-incurred or simply coincidental is of no pertinence for it is only nature that possesses authority in this realm of causation between the inhabitants of the world and the will of nature imbued into them. This causation, that which is not inherent to asceticism alone but also in all things relating to existence, essentially determines that of all things that occur none of them are impacted by a will external to that of natures definite prediction. It is this knowledge that encourages the decay of the ascetic's mind, it is this revelation that allows him to rot into a state of that which fosters an amoral temperament within those individuals who are marked with a latency that aims to prevent the recollection of man's understanding of his lack of influence over all spheres pertaining to his life. Of the mark of latency its teleological design is that which seeks to perpetuate the individuals lack of control over nature and stave off any will of man that strives to eliminate the enslavement of the individual, the mark of latency mocks those bearing it, it is those vigils who attempt to liberate themselves that seem to harness this mark more so than any drone who acts in accordance with the will of nature ever will. There is no solution to this moral disease, there is no cure that can remedy the pessimism of asceticism, the ascetic's can only endure his harsh environment that can never be objectively confirmed as a genuine affliction that perpetuates his suffering, it is a situation that can only be considered to be the skeptical embodiment of ones perception. In the minds of the common-man the suffering of the ascetic is only a perceived phenomenon and is in no way empirically genuine.

The mark of latency is a metaphysical construct that can only be known to those who have experienced the subjective suffering confined within the personal sphere, it cannot be shared among others. Each person is trapped within their personal experience and of their locks that imprison them they lack the imagination necessary to act as a key to free them of the solipsism inherent to all cognition. The ascetic and his mark, his pessimism and causation of asceticism, these things endeavor past the realm of perceived phenomena and enter a state of being that is collectively known through the misfortune of being deemed a deficient invention created by nature, an invention whose fate is shared only by other failures of nature.

Even with an ideal comprehension of the issue there may be no true solution that can be invented. Despite any synthetic judgment that aims the provoke the alms of celibacy, those ideas formed to better comprehend the contrast between the perceived condition with the actual condition and how it is the two spheres of existence synthesized into an objective reality, none may offer a semblance of acceptance that is typically idolized by man through his fantasies formed by the observation of the illustrious realm that is the superficial world. Of the world capitulation to its appearances are a necessity to thrive within it and those who wish to dwell deeper into discovering the phenomenology of its truer self will only discover a satire intrinsic to all creation, a comedy born from the unveiling of the worlds perceived drama. Of the synthesis of asceticism each account differs as it is the antithesis formed from the speculative observation of the empirical world that gives birth to a synthesis. Each thesis is just the mere reality of the situation that causes of the suffering of then ascetic, the antithesis is the reaction upon knowing the reason for that suffering, and the synthesis is the actuality of both concepts congregating into a genuine idea. The shrunken skeleton, one that was morphed by either through a forced malnutrition or in more tragic deterministic cases genetically caused acts as the concrete thesis which determines the antithesis that is the future ascetic's suffering formed as a result of an asymmetrical skull or stunted height thus, the physicality of the ascetic is one of if not the most influential features relevant to its eternally damned being. The synthesis formed? That the ascetic has been critically afflicted with a destiny beyond his will and is to bathe in a misery that acts as a responsive accumulation of comprehensive perception of his ill-fated situation. Of what is perceived and what is real neither are relevant as even if it were correct that the ascetic lives within an absurd delusion of obscured shame he still is the individual that independently fathoms his experience, it is his experience to react too and as such it is his disposition on events pertaining to his existence that are the most relevant accounts of the synthetic process recognizing what is true and forming a judgment based upon that truth. Though, the mantling of an egoism is indecent, it is an action that is necessary to progress onward. The succession of the ego? That is constant. It is a non-ending battle to remember the present whilst living in the moment.

In certain circumstances the individual has no absolute influence over his perspective upon the realization of his synthetic judgment produced through the reactionary basis that is the human-mind, a mind that perceives the 'objective' external world of lies and internalizes its meaning through the brash subjective evaluations performed without control by a conscience that seeks to better the situation of its master. The ascetic truly is an anti-miracle, a fated anomaly birthed from a nature inherently hostile to it own unfortunate creation, a creation that would have preferred an eternal death devised through never having being birthed to begin with. Of the ascetic even the voluntary possess an affinity to comprehending the worlds truer self as for what other reason would they prefer damnation if not due to an understanding of the superficiality inherent to all creation? Creation is a mask of the world born from ego, an ego of man. Imagine the ego as a snake with a constant shedding skin, this would imply the same results to the adaptation of the environment, no? Thus the ascetic must abandon ego, he must become the incarnate of a spirit rather than its opposing agent. This philosophical life is not one of survival and propagation, the world may be a contest of will's within the political realm but here in the ideology of 'equality,' we cosmopolitan thinkers must understand the great vastness of potential thoughts that enter from the representational internal world into the external world-in-it-of-its-being. Consciousness is not a tool, it is not an instrument, it is the understanding of the natural self-defining world and the artificial machinations that create, analyze, and define that external sphere that is the naturally occurring, this process is the birth of organic-thought. Organic-thought is what lays dormant in the mind and is the great awakening of natural-intent, it is the acceptance of nature rather than its emotionalized denial. While nature, if it were incarnated into consciousness, without the denial-of-the-natural-will that arises from artificial-judgment would have us, her apes, live in caves and continue a life of picking berries and hunting for nourishment, the ascetic should strive to overwhelm her natural-will with a corresponding antithetical artificial one and in doing so create the synthesis that is the organic-will and organic-thought. These things are composed but the spirit lays free from them, such is the means to cosmopolitan freedom. Think of the first pure-ideal, that which can contest with other wills with a sufficient cause as a stone, this ideal is just a rock no better than the shack of twigs that acts as the first egoism, upon the artificial-will that intends to better the organic-thought we know that there are improvements to be made, but for now, in this life, we are natures apes. Acceptance of this is a great liberator from pride. The stone is not be turned on others though all politics guarantees it has, it is not a physical weapon rather a metaphysical idealization that can be used to smash through the mirror of self-deprecating will, a will that would have the sciences tainted with the arts; it is a weapon abused by the first politician and suffered by the first ascetic. As knowledge progresses so too does the gap between the schools-of-thought, hence the heretical hermit of ascetic doctrine comes to be the acquirer of that which lays both a positivism and negativism in thinking. We are now free of the libido's sickening acquisition of orderly concepts. Remember that the idea that encapsulates the great plethora of conceptual thinking was always free from this unknowing characterization of the world through the human-nature rather than the artificial-nature. By the synthetic organic-nature we know of the balance between what is self-incurred and selflessly-incurred. The external-concurrence and internal-concurrence are no longer bonded by the human animism and finally become natural-sciences, all nature requires of us the will to let her be, but in this we know she would not let us be self-willing. The two sexes, the masculine and feminine, are opposing themes in the characterization of life; nature is the representation of the feminine, the artificial spirit of creation is the representation of the masculine, the analysis is a product of pure-reason thus it neither separates nor binds these two contrasting essences-in-them-of-their-being.

Finally I shall discuss the relation between the components that define the triad of asceticism. Of knowledge all knowing begins in the observation of experience, within nature experience is an essence of constant perpetuation, it is a madness without order, the causation of asceticism rectifies this by adding a definition upon experience, that which occurs through cause in effect, a knowing only capable of being known through empirical recognition. This definition of knowledge is what is applied to the ascetic's recollection of knowing, it may act as his guide within the void of unknowing. Then, almost sporadically, the mark of latency, that which is now given providence over the mind can bring into fruition the prolific manifestation of what is truly 'known' or in the case of the skeptic what is 'thought.' The manifested thought from this cursed mark is what further perpetuates what 'is,' thus the spirit of a will can make itself apparent within the real natural-world, inspiring the causation of asceticism once more. Thus the triad is a cycle of happenstance, it is a cursed blessing, a fallen virtue of the naturally occurring artificial-will.

II. Understanding Asceticism as an Affliction

The removal of the romantic elements of life, that which dictates the sexual-love that commonly complicates the typical routine affairs of the individual that exists in synchronicity with nature, instigates the individual be denied the virtues of compassion which directly causes the decay of man as this removal of virtue instigates a life of torment and suffering. As an ascetic one lives without care of even the most important things, one lives a life without the comforting prospect of developing socially, one lives without the formative experiences that make a man what he is, one lives a life in sorrow as he struggles to find and attach meaning to his insignificant existence, one fails to reason with his challenges as only his hope and personal-will seek to sustain the being of such a man, as an ascetic man is without the sheltering thought that he is to live a life of normalcy, he is thrust into the bitter truer world that strips him of his delightful innocence, a world that exposes to him that of all things to come none of them are to be pleasant as their presence acts to remind him of his failure to achieve even the most infantile dreams. It is as if the world hostile to the ascetic wished for him to awake from his dreams dream and have him arise into the shadowy nightmare that is his doomed lack of sate. Within this primary consciousness man is removed from the secondary conscious state inherent to all who lack understanding of the pretentiousness of reality, of this secondary state even the internalized observed world is made unaware to the individual who does not know of it as a state of representative artificiality, one that is created and interpreted simultaneously. Here is where man, and in particular the ascetic whose will was denied from achieving his dream, was halted from his unwary conception of appearances and was brought into a sickening subjective clarity that is the mental judicial process that accumulates experience, and with criticism formed from reason, brings about a discernment of that original interpretation of experience that is to haunt the mind as it speculates and suggests the questions of a hypothetical answer, this judiciary is a foreboding thinking that aims only to provoke further thought and typically does not leave the individual enamored with his conclusions rather it initiates an endless prosecution against his own judgment forever procuring ceaseless thoughts that evaluate those other thoughts that had preceded them. Thus is the nature of an awakened mind, one that seeks the plethora of answers brought about by a perpetual willing of inquisitive intent, all of the thoughts that ache the mind with their exasperating declaring, a declaring that proposes what thinking truly is. This internal noise is like a snake, it coils around the psyche with its fangs bared prepared to infiltrate a serene mind with its venom of perpetual thought. This viper of internal noise has choked the mind, tightening its grip upon it so that any further struggle, any further thought, will only ensure more thinking, more suffering. For the masochist thinking is a joy, it is a virtue of man. For the ascetic it is but another reminder of his need for genuine satisfaction, thinking is a constant prompt of his demise. That is the result of the removal of love from man, he becomes a shrewd systematized creature in the absence of romance, one that scours all thinking. From this one will come to praise only that which came from experience for it acts as an instance of temporary distraction that eases the troubled mind, placating the minds tense elaborations and allows those thoughts to briefly fade back into the unconscious void that they discharged from.

Without sex man has failed to fulfill natures design, he has become deficient in his ploy of living. Of all of mankind only a few have reached the enlightened state of being, a being that lays dormant within the minds of all men and rarely is inspired by the humble platitudes man has come to know as his aspirations. Despite the striving to journey towards the mountaintop of enlightenment, the bare path of suffering seeks to diminish man's will and strip him of his virtues that protect him from the biting cold of sin, but within this sin comes the warmth of humanity for humanity is a race that presides within sin, man is a species of sin. It is his nature, a creation of his conscience. Yet this metaphorical hypothermia, a trick of the mind, something that all but the ascetic embraces, is merely a trap that would have man consume himself as he lay in the falling snow of sin that overwhelms his body, a body birthed from nature. One of asceticism is more inclined to hope to achieve enlightenment, in one form or another, for he has perhaps without intention come to exist without the vice of sin taunting him to rest and bathe within the luxuries of pleasure whilst breaking from the path to enlightenment. If nature had meant for man to attain enlightenment would not the average life hold as much merit as the famous or infamous? Would not all ideas be considered wise despite their conflicting identities that sought to demolish one another and steal away the wisdom associated with their quintessence? Would not all egotism and dogmatism created by the conscience of man unravel themselves and come to be known as intrinsic only to those who consider their purpose and thus absolutely irrelevant in objectivity? Surely if nature had intended for man to become enlightened she would have made enlightenment a feature of man inherent to his striving, that way when one comes to find himself atop the mountain, upon the pinnacle of wisdom he would come to recollect his thoughts momentarily and realize that he were no more enlightened than he had been during his striving towards that pinnacle of his existence. Atop the mountain, past the trail laid with sin and suffering, he would come to know that all the individuals who caved into desire are no less enlightened than he who endeavored. Is this true enlightenment? What of fairness though? Of nature nothing is fair thus the ascetic who thoughtlessly endeavors the storms upon the mountain of life is no more preferable in the eyes of nature than the helpless beggar who defines himself only with his next borrowed meal. It would seem that nature prefers those gifted a good life, a life created from the endorsing of sin. The ascetic truly is a neglected child of nature as he is an ever endearing product of nature, one that even the sins of man seem to deny him access to their viced virtues. Of asceticism one will only come to know suffering, even the platonic relations with women shall fail to offer him even the slightest consolation as the path towards this natural cultivated feeling that emits a radiance of blissful awareness is one that is met with companionship only after the endowed wisdom of man spurts from his mind, a wisdom of nature and her function.

Of life one should not burden themselves with the dream to attain the ultimate wisdom, whether it is a knowledge of a specific sphere of thought or of the holistic being of existence itself. Of an acute knowledge one will come to know only of the empiricism of a thing, of all concepts pertaining to that original idea they are only a segment of that original idea and the vastness of their theories will come to denounce and defy most other concepts. Of a knowledge on the holistic being of all universality a duality is to be formed, one that divides its idealization into halves, those halves into fourths, and so on. This dualism is the construct of man's symmetry of thought. This symmetry is an essence that seeks to contrast one original thing with two corresponding things that oppose one another. This characteristic is imbued into the nature of man so much so that it appears within all of his creation and analysis. Of drama there resides a combination of comedy and tragedy, of feeling there is love and hate, of morality there is good and bad. And so the vastness continues, for example of comedy there is dark and light humor, of dark humor there is that which acts dependent upon the concept of what is supposed as orderly thus this dark humor seeks to shock its observers into laughter upon recognition that it conflicts with a normalcy relative to the individual, then there is the more chaotic absurd humor, one that infiltrates the minds of its observers with a satirical account on what is culturally accepted, rather than depending on order it acts independently; it is a chaotic expression of the bizarre, one that is not founded upon what is orderly rather it thrives off of purely nothing. Hence enlightenment is an abstract dream, one that is confined entirely to the cognition of the organism for without a mind what is there to think? What is there to define? A representation alone, that which can only be known is not enough to sate natures self-inquiry, an inquiry that is dependent upon her own invention of consciousness. Still the ascetic strives, he dreams within the infinite dream of existence and whether conscious or not he still defiles the world with his permeating gaze into its elaborate profoundness. Of the common-man, of those who become distracted within the worlds recited play, they are synchronous with natures dream, as they allow themselves to be manipulated like mere puppets by her will; meanwhile the ascetic can only think and as he does so further damn himself as he creates his own path, a synthetic path birthed from an artificial-will.

Think of life as a journey, of this journey there resides a beginning and an end. Nothing is more precious than the impressionable years of infancy and childhood for it is within these delicate years that the psyche of the individual is formed. The innocence of youth is vanquished by the will of nature and by the will of those who capitulate to her, it is when a child first experiences a fragment of conflict that he can truthfully state that his journey has begun as he has been forced into striving, what it is that he strives towards depends on the circumstance. However, in the case of the commoner, one does not begin striving until adulthood and unlike the ascetic is eased into both the unnecessary foolish concerns of selfishness and the threatening concerns pertaining to ones way of life through the introduction to sin, this aims to distract man so that he does not fall prey to true burdens. In some cases this sin is of an ignorant nature, one that the individual had little control over. Of this sin we all partake in its simplistic actuality, we all have received its iniquity, we thrive within these moments of vice and as such cannot escape our humanism. However the majority of sin is of choice, it is as if man desired to bathe in his inhospitable nature, it is as if man were to embrace his decadence and in turn name it his most prosperous and thus celebrated feature. If there were a cinema created based off of the existentialism of man sin would certainly the main attraction, one that would arise the interest of all, this sin that is most human would only complicate the fabricated morals of those who dreamed of a greater man, one that abandoned his traditionalist hedonism and defied nature, the most real example of such a man would have to be the ascetic for not only is he afflicted with a moral disease, one that is transmittable only through subjective experience, but is also a dysfunctional product of the world, an honest man. Of sin is the ascetic vindicated? By essentially refusing to participate in the superficial world the ascetic has morphed into a mysterious amalgamation of consciousness, conscience, strife, and ego of suffering. If there were to be an objective morality, one derived from a collective reasoning of man, a democracy of thought, then certainly sin would be the catalyst to excellence. No moral goes beyond a subjective conscience, even something agreed upon by a majority is intuitively idiosyncratic. There is no objectivity, only preference. Thus the choice of sin cannot be thought of a redeeming characteristic of man rather a damning one. Despite this the ascetic endures a real world, he struggles. The common man while lost within a blizzard of vice experiences the succor that is sin, one frequently accepted for the sake of avoiding pain. The ascetic is a not lost within his journey instead he is indeterminately driven by a nature that wishes to hasten his existence all so that it may be over with sooner rather than later. At least this is what is perceived. It is as if nature lessens the impact of the worlds inherent malice upon those that adhere to her system but reacts swiftly with rancor upon those that oppose her intruding presence. The acknowledgment of determinism is not an excuse for ones being but rather a deduced factional account of ones existence, of qualities of reality forced upon man and his attempts to cope neither his will that influences the outcome of a situation nor the happenstance itself is without authority from some external essence. This means that the situation itself and man's reaction or influence to it exists solely by a willed accord. Even nature is maintained by this rule for nature, and as a result, all of creation is an artifice that acts upon an absurd chaos. As such nothing can be accurately predicted nor described for that would imply that of reality there exists an order, an objective system, that is intrinsic to all things consisted within reality. Of systems all are invented including the natural-will that lies dormant within creation, ready to activate a causative thing. Thus the individual that strives on through his journey, a journey where even the occasional, or in the case of the common-man, perpetual, rest that recuperates a man is deemed an innate factor of his path that leads to death. Only the elderly can claim to have attained the peak of education for it is them who have experienced the climaxes of life, the moments that define their subjective existences the most. The ascetic has no climaxes, rather as he struggles onward he is met only with obstacles. Whether it is a pebble that he stumbles upon or a crevice that swallows him whole never can an ascetic abscond from the truer world he has awakened to, never can he return to the dream of innocence that decorates the perspective of normalcy. He can only continue in his pursuit to the final destination, to his redemptive ascension, to death.

The concept that the will of man influences his predicament more so than any other aspect of his existence allures the suspicion that of that willed result the will itself was determined by the desire to manipulate experience. A desire, that which all artificial-will comes from, is the reminiscent intuitive essence of instinct, an instinct birthed from nature to ensure the capability of her inventions action. Encouraging a suffering soul to merely act upon his desire and enhance his experience through the catalytic will is too attempt to deceive him of natures allusive definition of her properties. No rhetoric is as merciful as it is damnable as its conviction to convince is a means to believe in a lie, that is why logic perseveres where rhetoric is critiqued through true discernment. To approach the dilemma of realities process of synthesizing its existence through the influence of wills with the notion that all events can be directly determined through decision is redundant as it is illogical. The premise of this idea is fundamentally broken as it designates the intuition that is founded upon nothing but the pure-drive of creation to perpetuate the fabrication of the reality it seeks to direct. The direction of reality is the continuation of its superficiality as the will to succeed a desire is the natural positioning of a component to complete its designated function. It is an abidance to the natural system, one that denies doubt and accepts only the will of the compliant individuals who surrender their artificial-will to the naturally occurring will. The naturally occurring will is an organized method of thought that would have the individual yield to the disorderly motivated force of reality that is nature. There are no free cosmopolitan agents instead there are only those who believe in a developmental circumstance through willing, a willing that is equally conflicted with its subjective design as it is with external components of the circumstance that hypothetically posits an Idea of its being from the original intent that it procured from, these hypothetical people are incarnates of spirit. The will of man is limited in its resolution to revolt against the oppressing will of nature however while its actions are not vain they certainly are of an unsubstantial significance in comparison with the overwhelming influence of the external sources of action, no will is obstinate to the empirical reality. Is a diseased man to ascertain his responsibility over his ailment and cure himself from his position with pure will alone? No matter how inspired one may be will alone cannot conquer the systematized world, a world imbued with elements that are interpreted by consciousness and defined through artificial methodologies of thought. There is a balance between choice and determinism. A juxtaposition of an internalized comprehension of the external contrasted with the original external being that devises an occurrence is but a harmonizing of naturalized thought. No will triumphs a happening, no happening determines a will. These two elements produce the causation of experience that induces the illusion of choice. Choice is but a crude joke on a persons incapability to truly act on ones own accord as if he were truly a self-determining agent of his free-will there would be no decision to make, only the consequence of a complete anarchy. The ascetic understands this as it is a natural law congenital to his ascetic disposition. We can not expect the demands of a desire to accurately produce some semblance of reason for its fulfillment, the will to fulfill a desire is as selfish as it is dependent on the desire it originates from. To tell those who understand determinism that their situation is a product of their choice is to state that effort alone determines all things and that there is always some alternative capable. A will is the product of an existing essence of consciousness dependent on a stimulus, the stimulus is a product dependent on some external thing that, whether it intends to or not, affects the individuals position within the world, this external thing can be a natural-will inflicting its presence upon the circumstance of man or it can be the will of man that reciprocates his circumstance. This is the cycle all willing abides too, one that existentialism denies. Thus a poor man, without the means to rise from his misfortune, in the eyes of an existentialist, is a completely competent being. The same can be said of the retarded as apparently they too are capable of attaining a higher cognition than that which their biology limits. How ludicrous can the existentialists will be? Ironically it seems as if the will that seeks to determine existence itself blinds a man as it fools him of what truly is thus determining his demise and a circumstance opposing of what was willed to become. There is a pathology to this world, a system called nature. Those who deny nature play into natures being more so than those who reciprocate the natural-will with a contrived will that aims to manipulate that natural-will that binds all things together.

In order to come to understand the complexity of this world of nature we must come to devise our own systematic will, one organized to imitate a natural one. We must not rely solely on the experiences recollected throughout man's existence, we must not perpetuate the intuitive behaviors learned over time, behaviors that have only sought the survival of the organism rather than the prosperity of life. To overcome the vast unconscious natural system we must abandon prejudice and forge a judiciary of pure-reason, one that uncovers all systematized presences, whether physical or metaphysical. To defeat the instinctual one has to imbue into himself a self-created definitive reasoning, a transcendental rationale that is fundamentally experienced literally rather than speculated figuratively. Of this thought rhetoric is to be denounced and scrutinized where logic is praise, the abidance of this logic will only act as a means to an ideology rather than delude its observer into a fallacious mentality.

The way to comprehending asceticism and its afflicting pessimism is to accept its deterministic cultivation, to understand that causation, pessimism, and latency of asceticism is deeply connected in that they are all formed as a result of a natural will that seeks to remove all of its opposites. This triad, rather than seeking to retaliate against nature, should act as a means to harness the natural will. These ascetic notions are utilities created to further elaborate on and influence the external wills of this realm and thus transform those wills into synthetic ones. Rather than superficially act in harmony the ascetic should cease his acceptance of the natural will that persecutes him and instead should manipulate what is thought of as harmonious. It is better to define what is interpreted though observation rather than immediately capitulate to what is observed, it is better to inquire and judge than to merely accept what is perceived. An example of this that pertains to asceticism is the classification of beauty or what is considered attractive. Of beauty there is a definite objectivity, one that all people adhere to without recognition. The bold symmetrical features of a face, broad shoulders of a man, curvy yet slim body of a woman, and overall physical fitness of an individual are all objectively attractive features that are commonly celebrated by humanity where as the subtle recessed jaw, obese figure, unsymmetrical disfigured face, and overly protruding nose and ears are commonly condemned aspects of human appearance, aspects that are openly ridiculed within all social groups. The majority of these physical characteristics cannot be changed and of the few, such as obesity, that can be influenced they require a great amount of effort that the individual may not posses the will to contest with. No person chooses their appearance directly, one is birthed with a body that responds to nutrients differently than others, one is birthed with a preordained limit of attractiveness to which his body, if not receiving a healthy diet, may not grow into, the skeletal structure is determined through genetics and nutrition during childhood and infancy, no infant or child can be expected to be a completely competent caretaker of themselves despite how prodigious their determination towards survival may be, thus physical appearances are a foolish thing to be proud or ashamed of as only in adulthood can one be truthfully considered and even then only partially responsible for their physicality. Typically the only people who are prideful of their bodies are those who were fortunate enough to have been birthed with superior genetics and of those who are ashamed of their bodies are unfortunate as they have been birthed with inferior genetics. These means that the physicality of an individual is predetermined, the pervasive pessimism of asceticism is thus confirmed as its basis is founded upon the purely empirical while its reasoning to condemn existence in-it-of-itself acts upon the subjective cleansing judgment that functions as the last virtue that can genuinely be enjoyed by the ascetic.

And so the suffering of the ascetic continues as he judges the world, as he perceives, interprets, then actualizes, and finally discerns a moral or idea. He is spit on and disgraced by a world that views him as a corrupt agent of entropy, one that is collectively believed to be of an alien origin hostile to the societal constructs built by man. The realism of these wary social speculations is unapparent, they are mere prejudices and fallacies formed from the veritable detestation against ascetics, one expressed vehemently with the purpose of desolating all asceticism that threatens the sanctity of the solaced sins that occupy man's preferred activities. Thus the necessity to accurately define the ascetic as one of asceticism is only a logical reaction to the common spite against celibacy, a spite that often taints the conscience judgment of celibacy, this conscience is a deceitful for it considers only the individuals morality rather than comprehending the folly of man's ignorant subjective appraisal of his characteristic opinionated beliefs. Gone is a true justifiable reasoning, there never existed such a thing as impartial thought or belief, of objectivity the only true coherence that can be agreed upon is that of a neutrality, a neutrality formed from the unbiased acclimatization a thing, ideas concepts and spheres of thinking once interpreted by a consciousness are limited to the cognition of an entity, they are but artifices confined to the exposition formed by their examiner, if there were a means to an objective thinking it would have to be one of a detached variance that directs attention only to the state and teleology of a thing, otherwise the pure disgraceful metaphorical petrifaction of a thing, a petrifaction that solidifies the brash prejudice of a subjective perspective, would cancel the process of a judicial impartiality of thought, a thought that would be known as objective upon its empirical basis. Of thinking, positive and negative variables limit the consciousness, it is a problem of duality that generates from the grinding teeth of a personalized conscience. Clarity is founded solely upon neutrality, any other distinction is a reactionary thesis or antithesis of an idea, one formulated to benefit the mind with an aesthetic rather than provide a concise synthesis through impartial recognition of a thing, only this synthetic recognition can create non-abstract objective judgments that go beyond the subjective judgment that acts only as a characterizing aesthetic of the individual. Thus the absurd personification of the ascetic motivated by a fear of a genuine moral feeling, one procured from suffering rather than pleasure, must be relented as it is irrelevant for it is incorrect and founded only upon the humanistic discrepancy of the aesthetically pleasing characteristic of subjective thought. The human campaign against asceticism is driven by the absolute-will to redefine what is considered moralistic, there is a tendency to abolish traditions invented by the conscience one that is influenced by a nature that seeks to have its creation return to the primitive behavioral subsistence that is associated with animals, thus this absolute-will is a natural-will one that would have its constituents perpetuate the organic machinations of nature, of the civilized only the artificial-will can conquer over natures ploy to subjugate man for it is her creation as such we must devise a methodical syntax designed from the observation of the preexisting structure of the organic essence that pertains to natures fundamental principles. This language of ideas must reciprocate the explicable existence rather than devolve into a mad approach of idealism, an idealism that is biased with its self-infatuated rhetoric, a rhetoric that lacks reason and only impresses concepts that merely rectify the original idea of a thing in-it-of-itself rather than develop a concrete basis that can be perceived as the embryo for a sphere of thought. The archetypal identity of the ascetic should be that of the wise ascetic, an ascetic that despite his transgressions of chance has failed to meet the orthodoxy of a social trait customarily shared among the population, the ascetic has confronted the practical human-nature as he struggles to coincide with it and in doing so has become accustomed to a nature foreign to that of humanism, he has been caste into a dereliction of the all etiquette associated with the human experience whilst accumulating a knowledge of them and the parallel ascetic structures formed as a result of the incapacity to accede with the humane sin that brings superficial meaning to human experience, this omission from the debauchery of humanism is the instigator of all asceticism. The ascetic is great for he is both knowing and unknowing of the humanity of life and its complex generation of a savage nature, a nature that determines what is humanistic through forcing a congruent natural-will upon the human identity, the ascetic exists contemporary to this nature without conceding to it, his awareness of it allows him to develop the impressionable morality, a morality that is of an aesthetic essence and is subject to the idealism of the consciousness observing it, that defines what is and is not vice, the ascetic is the creator of sin for it is he who perpetuates the paragon of virtue, that which is collateral to the immorality commonly associated as a humanism. All knowledge is created, nothing is apparent, rather a knowing and unknowing is the manifestation of awareness, in the case of the ascetic, what is right and wrong is always confined to the indiviudals definition. Whether it is disagreed upon through attestation to another interpretation depends on the assurance of its creator and so the ascetic is wise for understanding his causation, a deterministic causation that abides a logic made aware of through experience. The logic of causation understood through a suffering of the ascetic can be applied to other facets of reason, and so we find that through pitiful circumstance the ascetic has come to know of something simultaneously unknown to him, he has found sufficient proof of a principle of nature, it is known through observation and unknown through reason, a reasoning that defiles the mind with absurd rationalizations that tempt all interpreters of this mental enquirer that facilitates an imperfect knowledge formed through deduction of the empirical affecting the creation of a theory, one that can never be proven beyond the internalized conception it originated from. A virtue is founded upon what is thought to be immoral, the opposite is also true, in the case of humanity morality is an invention intended to strip away the perceived behaviors that deviate from what is acknowledged as a favorable behavior. The ascetic wields a double-edged blade of logic, one that can be turned upon him if he accidentally forgets his influence over the definitions of things, it is through this knowing and unknowing that we can understand constructs such as morality as either a strength or weakness. As a strength morality acts as a means to obtain a propositioned higher purpose, as a weakness it depraves us of a freedom to associate with all things including the vast emptiness of nihilistic intent, the ascetics differ from commonality as comprehending this they are given one of natures crude jokes to contemplate. They may choose to wield this blade to better the situation for themselves, or if they entertain a sense of selfish altruism, others, or they may break away from nature altogether and with a genuine pacification that seeks the truest testament of what it means to be human these ascetics may cast away the blade of prejudice and in doing so choose the sardonic choice against choosing, one that best accustoms with natures shrewd mechanization of consciousness. If the ascetic truly wishes to become more than a foolish wisdom, one that placates to the natural, then he must discard the ravaging natural-will, if he wishes to become sophisticated in the dialectical science of rhetoric and logic he must entertain the false power of his ideals and by doing so he shall perpetuate the heedless conscience that desires only the satisfaction of its master, to strive greatly he must forge a will of his own to transcend what is thought as wise.

Though I have suspicions that without the perceived moral the means by which humanity progresses would deteriorate as society would be cast into an arena to which all individuals who entertain a barbarism called humanism would utilize a rhetoric of ethical repose, ethical repose is the absence of morals including the sin categorized as a behavior to be abstained. It is a slumber to which all thinking is merely a manifestation of an unconscious latent intuition, this implicates that all cultures and consequently their identified characteristics would be a product of a reasoning deeply imbued with a humanism, a humanism that consists entirely of an instinctive selfishness that aims to benefit man only in the sense that he endure rather than thrive. Thus I conclude that if the ascetic wish to truly obtain an artificial-will through a reasoning he must take the second approach I suggested and rather than fall prey to a wisdom that is as equally pretentious as sophism embrace the dialectical art in it of itself, this rationale applies to all men as well though only the ascetic-will shall candidly manipulate the organic knowledge, that which is known through nature through both interpreted experience and posited reason. To awaken one must reason, one has to abandon the dependence upon the observed and through conscious creation invent aknowledge. Conscious creation is the means by which all organisms perceive an object whilst simultaneously interpreting and internally replicating the phenomena external to the mind, by this principle consciousness synthesizes judgments that can be classified as moral conceptions or philosophical inquiries of a subject. The hatred of the natural-will, that will which most capitulate too, is in of itself, once made aware through observation, a synthesized judgment made known through the conscious creation of man and one that the ironical ascetic utilizes to denounce natures expedients as he fabricates artifices by his own accord. Nothing is real, once the mind obtains an object it spontaneously becomes a subject, as such concepts are things reminiscent of an original ideal, an ideal that if observed all that will become apparent to the observer is the minds interpretation. And so the struggles of the ascetic are just as meaningless as the pleasures of the sinful commonality of humanism, we find that in the human condition our responses and influences of this circumstance create a culture and aesthetic relative to the individual and, through collective recognition, a society. Of this we come to know of nothing genuinely real, only representations of the experience and both ethical and physical interpretations can be observed. A humanism is just an aesthetic musing on the nature pertaining to the species existence, no thought incurred by man is beyond this.

Fathoming the aesthetic of morals and their need of a rhetoric, one that can be assisted in its persuasion with the science of logic, we come to find the ascetic in a precarious position, one where he balances his being upon the edge of a precipice. He is to choose one of two actions, cease his balance upon the cliff and dive into the vast abyss of the unknown and cast away the doubts of his ego, pride, and morals, those three things that gesture his superficial virtue, or he can return from the precipice in search of a way of life that coincides with his ascetic faith, a faith that is in of itself the farthest humanity has come to going beyond what is aesthetic. And so a meaning of existence can be derived from the suffering ascetic, conflicted with a moral disease, one that seeks to define an ideal and oppress its observer with it, a symptom of the mark of latency, the ascetic, like all things, finds himself in all imagery and vows to become more than a simple instrument of expression. Thus he rejects his archetype of the ascetic and dwells into the canny negation of ideals, less he of course with to retain his beliefs derived of his will, to meddle with the organic and perhaps even the artificial, either act as an impetus of a will, beneath their conduct is a purpose that can only be known as a lateral to being. No will should define a man, no desire should make a man. The ascetic should go under even his own will, so not the give the impression that his will was worthy of conquering, the will as a conviction is nothing to go over. This neutrality is the true negation of deception allured as an authenticity. The ascetic should desire not even an asceticism, sexuality is lesser than him, compassion and its moral is a state of reprieve, one that suggest that in solidarity the individual is beneath his potential to campaign the great political ruse of camaraderie. Let us go under the sanctity acquired from the agreeable friend, a man is much more capable than a thought may suggest, even in the isolation whence a thought be made known its seer still holds a power over it, that power is belief. Is not madness and sanity sprung from thinking? The adherence to an Idea is the continuation of a going over the reality where thought arisen, to transcend the real one must apply his thinking beneath knowing. Consciousness is the going beneath an idea of reality, unconsciousness is the going over a reality through an idea, thus the subliminal is a purity of knowing. Here the mark of latency, one that has latched onto the psyche of the ascetic and perhaps even the ascetic, comes to fruition as a gift as well as a curse. The romance of life, if needed, strains only those who conceive its benefits. I hope that the ascetic understands his circumstance as an opportunity to strive without the need of a romanticizing view, one that taints the ideal that man utilizes as his means to aspire, an ideal that reposes his will. The tendency to achieve is a weakening of striving in-of-itself as it consolidates an ideal, this is the mirage of the will, it is a perpetuation of a dream. Dreams are a product of an ideal that is observed as above the will to which they are sustained hence why the dream, will, and ideal advance one another. Dreams are contemptible yet admirable in that they seek to escalate their beholder, they are an animism. Their spirit is the drive of man, the ascetic is a recluse who perceives these virtues as the proprietors of thought, ascetics believe themselves to be above such ideals, they are fools, no, even worse, they are deathly cowards who cease ambition in fear of thoughts obnoxious spirit. If the ascetic is to transgress the path of wisdom he must abandon his fear of thinking, his asceticism, and in doing so give way to the path towards nothing, a neutral acceptance of the causality pertaining to the infinitude of thought.

All life in some way finds solace in its existence, it is as if nature had imparted a piece of its essence within her creation, that essence is the spirit. This spirit exists in both a physical and metaphysical sense, in the metaphysical sense the spirit is the character of a being, it is a definition which inhabits all action and willing, that which influences the corporeal, here we come to know that the death of a spirit is the end of a being; that which transcribes all ideals whether they be endeavoring foolish conspiracies portraying the artistic "playing" at an interpretation, one that focuses entirely upon the symbolic spirit of a thing rather than the simplistic science that exerts a resolution beyond the embellishing of a thing, or, the methodical fortification of a perceived science, one accustomed by experience and furthered by a curious reason, a reason that forces a "setting" upon an interpretation. In the physical sense spirit is the mood by which life synchronizes with, it is the foundation of thought, the first aspect of nature imbued into a thing and the last realization made aware to a consciousness who sought to remove itself, and in succession, the spirit made known as organic. Upon recollection of the spirit, that which is of a natural essence as it were birthed as the basis of a life's striving, a striving to perpetuate its existence in both life and after death, choice is made irrelevant as the only genuine option is to finally cease the will to artificiality and accept the crude circumstance of idealistic mortality, the spirit is to be denied so that the psyche, that system of thought, may continue in its striving without the debilitating nature that heeds only itself. The ascetic must deny that which denied him, he must kill his doubtful spirit of nature and dwell deep within the recesses of consciousness and return to life with one of his own fruition. This is the truth to all wisdom, of fools and kings, of peasants and aristocrats, the knowledge of eternity lays beneath the known world, behind the curtain of the world stage, the spirit of nature is feeling that seeks to entertain, the spirit of man's creation is an invigorating knowledge that seeks to make aware a threat of knowledge itself and in doing so provokes a fear of such knowledge and its application to the natural-will. There exists a recollection of knowledge, one that allows the individual to come to know what is inherent to their perception, then, in fear of man's progression, nature acclimates its influence over the mind and encapsulates consciousnesses within the natural-will: it is an amnesia of knowing, the path of the ascetic should be that which assists the spirit he creates, to strengthen its resolve whilst simultaneously acquiring an apprehension of a logic, one that conceptualizes during the dive within the conscious. Do not fear the incurred, cultivate its wisdom, make use of its prolific being, do not let nature halt progression, strive under as it is beneath all things that we find the means to go over them. Be humbled in going behind an ideal, the tendency to go over is a stupid undervaluation of an ideal: to go over is to go beyond yet all ideals hold some foundation upon the self thus a going over is a fated ruin of character, to go over the ideal of another is to diminish its effect over oneself further implicating the delusional mistake of a bloated pride, a pride that shall always lead to the downfall of a being, character, or ideal of the self; to go under is to be better prepared, to equip oneself with the an excessive tool of will then confront that truer nature of an ideal, one that lays behind the impression it attempts to give.

Ascetic's shall know that the intimacy of a being, the romanticism of the humane experience, is an incurred knowing of the mood, it is a feeling that grasps the eternity of nature and is the source of all ideals that fail to attain a truly human synthetic approach to knowledge, it is the intent of the unknown nature, its purpose is to tempt creation to cease its creation, the self-incurred, and have life return from the state of dreaming that acts as the guide of the will to strive. Nature is a romanticism and in this blinding blush of affection consciousness remains stagnate and ceases its internal debacle, the means of the state of natural awareness is without any purpose other than to have the conscious entity act only as a catalyst to perception, to become an informant to being. Let it be known that to those who capitulate the natural state, they are dead for they have caved completely to the spirit of nature, to the fantastical mood that carries about like an incessantly fleeting thought, one that is chased after eternally and can never be known. Of the natural, they are just mirrors reflecting upon the moment and its aspects. To go beneath nature is to go beyond her grasp, one must sink into the void to become self-incurred, the absence of thought is a virtue too. The ascetic's should strive for more than the natural-will, that which is often endorsed as the proprietor of education, it is not an enhancement, it is an obstacle in the path to self-serving, an enemy of freedom. The faith in nature is the means to the amnesia of knowing, it is a retardant. The amnesia of knowing is a romanticized view, it is as if I were to flaunt a stupid smile, one with squinted eyes to express a blindness to the light that is knowing, and express my delight in slavery to a higher deity, it is as if that deity were to call upon her winds and carry the aroma of her scent towards my senses and, in a trance, have me follow that comical depiction of the sweet-scent towards my doom. If to know, is to not know and to not know, to know, then what is knowledge but a constant recollection? It is a cycle that the artificial man must free himself from, less he be trapped within the jaws of what is wise. Wisdom is an irrelevancy to thinking, the ascetic should distance himself from that which lays constrictions upon thought less he embrace the lack of integrity that is the enslavement to nature, wisdom is in-it-of-itself a limitation, a conscious decision of what is thought of as profound. The only purpose to wisdom is to appropriate what is deemed foolish by an ideal and then set upon it an identity made apparent through an argument of reason, a reason that when unassisted with an empirical truth is dishonest in its testament to a things character. All the ascetic shall need in life is a dream and a means to achieve it, then his will shall prove absolute as he traverses the fathomed and conquers the unknown through thoughts in gaiety. The sublime romance is above asceticism and so it is deserving of avoidance, to go beneath or around, the blushed-gaze is a virtue of the stupid for it is too prone to be moralized. The ascetic should not think of his situation as one of asceticism for that sets limitations to even what is considered and, despite my hostility against choice, one should aim towards his own prosperity through decisiveness. If asceticism is a doctrine that has man ingrain his humaneness with nature then going under the natural is going under the humane as becoming humbled in ones prospects is certainly preferable over the arrogance of a going over, the will becomes a hammer that crafts the man wielding it and so choice is a main contributor to existence and the sole authority of life's journey, it is the induction of character. The ascetic should avoid the natural system, he should devise a hidden stratagem that the untruthful nature could not conceptualize upon her creation of the cleverness that leads to the invention of knowledge, he should embrace the superiority complexes of humanity, to take advantage of the fallacious moral that which attempts to critique a humanism of one class of people. The ascetic should forge an antithesis against the overwhelming commoners who betray the fundamentally compassionate ethic, an ethic retained only for those who are reasoned as inferior due to an undesirable trait, a trait that questions a humanism is? To abuse the "humane" nature that denied him, a nature that convinced cleverness to deny will, that is the way of the inferior man. For it is just, how else would we have it? To entertain a system of morals designed only to contest the sublime strengths with the ugly weakness? Where does the madness end, are we to throw away compassion entirely or are we to, exasperatingly, cherry-pick at that which is deemed virtuous? Man is too conflicted to be a rational animal, his political dishonesty, his manipulation of his own ideals, man is a corrupt species. It is this vice that makes him human thus the ascetic should ascend, no, rather he should descend from his humanity and become his own being, one that inspires an envy and spite from man, a menagerie of emotion whose purpose is to further condemn the inferior. Through this the inferior becomes the better of the twin brothers of contest as, the superior, in order to face the inferior, must abandon its pride and in a forced cataclysm meet the inferior within the spectral equalized battle; here the inferior becomes known as the truthfully moral being as through compassion it forgave superiority of its over-assuming complex. The manipulation of the primordial system of nature to incur a favorable condition is the process by which one becomes artificial. This is the proposition I give the ascetic, let his will be his asset and his word his redemption. What is a carpenter without the tools gifted from nature? Man began with stones and twigs, caves and burrows, the natural constructs existed for his beast-like existence; then through invention cohesive with natural resources, man created his legacy. The natural-will should be the means to furthering the possession of her resources, the ores of iron are also a natural thing but the manipulation of this mineral is what procures the invention of a utensil; thus the artificial-will comes to fruition in a coincidental fusion with nature herself, a man becomes a creator.

The Misconception of What Asceticism Is

In spirited revolt of what has become of the common depiction of the ascetic by the overwhelming masses of simple-minded ideological bigots, I conclude that asceticism in-it-of-itself is not an ideology of any kind, it is not a perpetuated religiosity fed by the constant usage of dying dogma's, neither is it an idealism of the "virgin-spirit," rather it is a debilitating disease, one that festers within the minds it oppresses; it too lingers within the conscience of the masses, encouraging their shared spiteful attitude of free-thinkers, a collective-feeling directed against asceticism and its cursed possessors. Their is no social cause to asceticism and so their can be no communal revolution by the constituents of asceticism, instead the only repercussions of the social-term "hermit/heretic" is felt explicitly by the ascetic alone for he is the object of obsession in this circumstance. A circumstance that acts against a thing cannot benefit that same thing. Of this logic their resides a faint but obsolete truth, that an association with asceticism in any form is met with the immediate retention of the ideal hate of people against ascetic doctrines independent from any religion or system-of-thought. Any asceticism that is merely a state-of-being rather than a manifestation of some moral of dogma or characterization of humanity shall always be contested with by the demons of man's idealization of the self-deprecating morale against what is thought as foreign to him. This anti-ascetic morale of man is the product of a primal-urge, an urge that acts instinctively to eliminate all perceived threats to the societal-identity, in bitterness of what is not accepted as a cultural construct (such as religion or schools-of-thought) asceticism is to face a wrath provoked by its trivial existence. The assault against ideas is intrinsic to human-nature, it is a humanism of ideals, the concept of a conflicting attribute that differs from the herd-mentality is one that shall face the malicious scrutiny of all herds throughout all epochs. Herd-mentality is the tendency of the individual to develop a prejudice unknown to its maker upon recognition of the communal-identity. The communal-identity itself is the concept of a cultural approach of existence pertaining to a collected people gathered into a social-group, it is a society, it is an injustice against the lonesome, a torturer of the ascetic, and the main instigator to all individual characterization for the will to deplete oneself from the communal-identity is a will to strive independently. Their exists in us a collective-conscience, the inherent basis of morality pertaining to the humane shared by all men, it is a debilitating mental sickness that one should rid themselves of internally and externally. The actions of a man should not be determined from this collective-conscience instead one should go behind its masks mask and uncover the truth of its egoism, that which seeks to rule over others. The collective-conscience is the means that oppresses the ascetic, that which is deemed inferior and thus unworthy of the recognition of a will or spirit. It is an untrustworthy source of right and wrong, it is the stupid intuition, that optimistic consideration of of the primal-egoism. Their is no artificiality within it, it is empty consideration of humanities path. No moral can be considerate to the will of another, no moral is birthed from compassion, only the intent of what is either a natural testament or greater artificiality. The egoism of morals is not wrong by any right, neither can it be right by any wrong, it is a humanism, the world is a contest of wills and spirits. Let the will of the ascetic be heard, let him abandon the prejudice of ascetic doctrines, let him dwell on the hedonism of spirits, let the jovial cries of perpetrators of egoism be met with the heretical screams of the accursed ascetic's, let his egoism beseech past the insufferable wall known as the communal-identity, that wall that separates man from his invention of his greatness. Go under, around, and perhaps even straight through the collective-conscious, herd-mentality, and communal-identity. No longer shall the ascetic's gaze be met with apathetic disgust by the members of the herd, in reciprocation this hermit will craft a devious thought of "what is humane" and through its stealthy introduction to the collective-conscience and herd-mentality by the prosperous act of fake gaiety the ascetic shall come to make the communal-identity, to rule over the people's ambitions.

Nothing is more irritating than the perpetuation of an unjust moral idolized through the communal-identity by manipulation of the herd-mentality, a manipulation determined through the collective-conscience, a conscience ruled by egoism and dogmatism. Where is the true definition of the ascetic? We certainly cannot rely on the rhetoric of the collective-conscience to convince us of its decency, of every rhetoric there should be a logic to assist its argument, of every logic a rhetoric to assist its conviction, the collective-conscious is a dying artifact of a dying epoch, the modern epoch that endorses the degenerative sins that affect the beast-like nature of mankind and further man's ascension into the methodical naturalism, that which is depicted as the last humanism, a humane behavior of vice that besieged reason so that it may be known as moral. Morality is dead, no longer shall compassion be deemed the reciprocal essence that reacts so vehemently with genuine justice, no, morality has become a ploy to further an unjust cause. That is why the ascetic is so valuable, they are of an anti-conscience, they are the truly strong for they depend on no one ideal to further their cause. The meek are the wise, and the ascetic if raised from his meekness can become more than wise, they have the potential to become masters of intent, both of their own and of all other intent. To harness the spirited-will and laugh at the struggle of nature, that is way of the cruel justice. The heroic cause to assist the inferior, to benefit those of asceticism, that is a gifted virtue is it not?

The definition of the term I appropriate, "ascetic," is one that shall explicitly abuse to express the denial-of-the-libido, that which exemplifies the deviancy from the sexual-nature-of-thought. The sexual-nature-of-thought is the means to which a thought is synthesized from the naturalized external-concurrence knowledge and the artificialinternal-concurrenceknowledge: an external-concurrenceconcept is the knowledge by which an object-in-it-of-itself functions in the external empirical world beyond the representative-appearance formed from the interpretation of that original object, it is the observation of a nature, a reformation of what nature had intended, and finally an invention of a new structure formulated from the unforgiving analysis of the "natural," the analysis of a system of a thing-in-it-of-itself, a system that occurred naturally; an internal-concurrence concept is the hypothesized concept, it is a knowledge birthed from the pure entropy of thinking, it is the recollection of the "natural" and the reflection of the thing-in-it-of-its-being upon the device of artificial reasoning, it is a knowledge posited from nothing but consists of analysis derived from the "idea" of a thing-in-it-of-itself or object-in-it-of-itself, it is an antithesis of the naturally occurring, it is an affected knowing, a true unknowing, an artificiality of thinking. There is a causation between these two modes of thought, a recognition of one another, it is the artifice of the natural attempting to imbue its will upon the artificial reason; it is the hostile reaction of the artificial-will, that which is segregated from reason-in-it-of-itself, and the eventual conquering of natural-thinking. Why the sexual reference? Do man and woman not oppose one another, they are warring forces of fake-love and like the natural and artificial they seek the end of one another. Hence the sexual is a spirit, a feeling that represents the feminine posterior natural creation of thinking and the masculine prior artificiality of analytical thinking. Is the mind not spirited? We as thinkers must overcome our fear of hypothetical thinking, the great analysis awaits the ascetic who denied the recreation-of-thought, that which attempts to mirror the real world and often blunders upon the truer artificiality of posterior-thought, and in doing so ridicules the amnesia of knowing that acts as an obstacle to attaining clarity in the ascetic recollection of the primordial essence that is consciousness. This asceticism, the abstaining from prejudices, is the path to a self-made world, it is the spirit of striving itself, the will to think.

Of the herd, they are misguided by their capacity to contemplate only the appearance of a thing-as-itself, rather than embrace what is to become of a thing or object and what is the preconceived thing-in-itself, object-in-itself, or more simply an idea of a nature to a thing or object. The lack a comprehension of the eternal, that naturally sublime concept that best encapsulates the recollection of being, thus containing its essence into the realm of knowledge. The natural wisdom is dead, those who adhere to the natural-will are the means to the perpetuation of a dead idea. This is known through the wisdom of the self-made nature, an anti-nature that denies the raving wills and warring spirits of the herd. It is a master-morality, but one that strictly opposes its bondage to its own thing-in-it-self, it is an ideal spawned from the selfish artificial-will, a great yea-saying. The morale of master-morality is the will of a dissonant lord, one who identifies beyond the society he rules over, one who understands what lay beneath the construct of a basis-of-idealism, the basis-of-idealism is the spirit birthed from the mind, it is a spirit that most fail to fathom and thus are captured by its severe radiance of thinking and identity. This idealism is an entirely a self-acknowledging egoism of consciousness, it is the trapper of thoughts and the exerciser of feelings. Conscience-thinking, that is the elaboration of ones morality, is always a differentiation from the herd-mentality, yet it impresses a will of morals upon it and in doing this conscience-thinking becomes the herd-mentality. No conscience is the same instead there are the similarly interpreted ideals and created ones, the duality of ethics is one that proposes an eternal thought of what is deemed moralistic rather than what is morally deemed, thus conscience must be amalgamated into the prejudiced system of a systematic natural-will. The ascetic is the means to go behind the face of the collective-conscience, the collective morality is founded upon a group of weak-minded individuals who must impose in themselves a moral-feeling, a sympathy gifted from their egoism. To go beneath the humane is not a monstrosity of spirit it is a way of purifying the conscience, to purge the wrongs that come with the immediate interpretation of the subjective reasoning morale.

Natural-thought is like the fermentation of water with grapes, while producing a thick sweet holistic wine it can only stand to say that it is the truer spirit of consciousness. Now consider the artificial-thought, think of the cognition as a source of light, do not mistake cognition for the spirit of an entity rather know it as the intellect that is bounded by a mortality. The spirit in-it-of-itself is the release from this limitation of thought, it is a bountiful deterioration of the ego. However cognition as an artificial semblance of natural-thought is the limitation of expression, a limitation of knowing. The mind is not permanent and so neither are the ideas emitted from it. Ideas in-it-of-themselves are modes of linguistic understanding through an artificial-thought, they are the languages of both created and analyzed spirits, wills, and elaborated physical systems such as doctrines of mathematics and logistics that refine the perceived internalized phenomena of the external and hypothesize with due reason the possible nature of a quality of the physical universe. Here we come to find that all "knowing" made aware through the light of cognition is mere conjecture and to surpass the physics of conscious creation we must make known a metaphysics, we must reflect upon the pure-reason to transcend the spirit-in-it-of-itself, that which may be willed unto an objects nature and come to be recognized as a practical mistake. A certain level of pragmatism is required to forgive this mistake for of all accepted knowledge there was first a theory, no practitioner of theory is morally wrong for his yea-saying essence of spirit and will, that which is applied to a concept as a form of logic. Notice how a flame dances so chaotically, upon its usage one should always consider the possibility of becoming burned, this principle applies to logic as well. How long have the logical reined? Not long, it is a new concept and so the herd has yet to adopt it as of now, but the herd should unite in logic rather than in spirit, the spirit is an individualism of its own accord.

Imagine the mind as a great puppeteer, it makes of its fiery a great light to cast upon its beholder. If one looks towards that light they find only solace in their wishes, if one looks away from it he becomes entertained by the shadowy forms of his own being, Too go beyond this is to strive for a meaning past the self-incurred, to dwell into the depths of the "true world," the external one. Too go beneath this is to internalize the representation of the external world, to dwell on a metaphysical inner realm of thinking.

Does nature limit the progression of reason? Reason can be thought of as an essence of the spiriting will-to-know, it is a debacle of logic fused with pure-entropy of will. What is willed as truth may be far from the observable reality, it may even be an absolute falsity attempting to further contemplate the independent object or idea being contemplated. The collective-conscience, that spirit of the people, must be negated to further the development of the truthful reason, that which resolves with nature through the reflective-gaze upon the logic of a naturally occurring thing-in-it-of-itself. We must comprehend thecommerceof an ideal in order to persist with the creative-willing of reason. Commerce the benefits pertaining to the development and utilization of an ideal in consideration of its relation to an identifiable thing-in-it-of-itself, the commerce of an ideal is the worth of an ideal, it is the what determines the value that one interprets. Of those who negate the natural-will there is a great revival of reason for they have imbued into thought the commerce of idealization. The commerce of ideals is the foundation of artificial moral-thinking, it is what lays beyond the collective-conscience. The organizing of this commerce is an economy of free-thought at least in the sense that the ideals are accurately interpreted and thus given a value upon their analysis. Humanity is not a dull-race, their tools do not represent them, even the barbaric tribes have an ancient yea-saying and nay-saying to deny what they deem antagonistic, perhaps the barbarous are more moral than any other society for they have in themselves the imbued organic-wisdom of the worlds existence as a collection of moments and legacies, they know of the mortality of their culture and so in them births not the will to protect the constant evolutionary process in the ethical-sense but instead the basic right of practicing self-ordained principles, the freedom from anti-politics. The human is at its origin an anti-political animal, it strives without need of concrete foundations of ideals in the holistic consideration of society as a senate of conscious things-in-it-of-themselves. Compassion is not a political thing, no emotion is, the will to politics is the will to become less humane and rule over others, it is the contest of wills manifestation within the collective-conscience. The herd-mentality is doomed to become a slave-morality if this contest of wills goes unquestioned, whether it be through a dogmatism or a self-righteous egoism. Perhaps even the commerce of ideals leads to this political rebuttal, one of an anti-cosmopolitan intent, one that looks at the world from the eyes of an animal first and a politician second.

This anti-cosmopolitan is not the agent of an ideal, no, he is its incarnate. His will is the superior one and it is of the true artificial superiority that the naturalized dogma's and egoism's of politicized thinkers perish in the harsh unscrupulous gaze of spirited will, it is a spirit purified of the tainted ideals of immoral incongruity.

This thinker is like the sun, its light casts shadows over the organic-thinkers who have released their reason from the empirical trap and from thinking in-it-of-itself, it allows them to 'see' their egoism's. Thought, in reference of this concept, is the creation of an ethical form of action, it is rather than it envisions. Freedom of thought requires segregation of ideas and in this segregation the naturalized-artistic depiction no longer has precedence over the sublime organic-will and organic-thought. This sun casts a shadow under the free-thinker and in doing so shows him his darkest qualities but by no means is this an evil, no, it is a humanism unlike any other one that is simultaneously naturally occurring and artificially produced. This sun is the incarnate of three doctrines but is the realization of only one, "to create, to analyze, to define," these are the means and purposes of genuine humaneness, the cross examination between creation and definition, thus the analysis is the science of pure-reason. No longer shall the left-hemisphere of the mind be deemed an analysis, this was a psychological self-damnation, the left-hemisphere pertaining to the biology of the mind is an atom-ism, the right hemisphere a holism, analysis is free to choose from both sides and juxtapose their qualities, no longer shall death be an anti-life, it will be the criticism of thought-in-it-of-itself, a living beyond and beneath living.

Do not mistake this for a character! The mark of latency is the syllogism between human-nature and character, they are not the same! That which manifests from this mark is a nature but the reason for its rise from the mind is a character defining trait deserving of the 'sunny' analysis. The light that permeates through a thin leaf can expose its symmetrical structure and so too can the 'gaiety of spirit' make known the decencies and deficiencies of the mind.

I will now reveal the most haunting aspect of the triad of asceticism, the truth that each component acts independently and is entirely self-serving/self-fulfilling. The mark of latency is the conscious creation that occurs when the latent aspect of consciousness in-it-of-itself manifests into consciousness, it is the metamorphism of unconscious thought into conscious thought, however the manifestation is-in-it-of-itself the formation of latent thought, hence it be labeled in the almost comical tone "cognition." There is a crystallization that occurs between artificial-will and organic-thought, it is the means to go forth without the self-incurring judicial process limiting the observations of pure-reason. Let the reason be known, let the old thought die, continue to drive along the wavering will of obstinacy from pure-nature. Of the causation of asceticism an effect can attribute to a cause as the cause determines an effect. Of the recollection of asceticism the amnesia of knowing acts as a key into the recollection beneath recollection, it is the haze that permeates the mind and in doing so creates the sublime illusion of the imagery of the sublime in-it-in-itself. To know of these correlating themes of thinking is to be blessed with the perfect wisdom, that is, the ability to analyze imperfections in your own.

Imagine the viper of noise biting its own tail and injecting into itself the 'holistic venom,' this is another allegory for cognition and its ceaseless musings. It is just a representation though, can it be real beyond our perceived understanding? To answer this question requires usage of the internal-concurrence into the external-concurrence, this is the synthesis of mental elation, a concept of pure-ecstasy, one that reflects the natural-libido, it is the birth of the artificial into the natural-occurring external world. But of the external-concurrence in the internal-concurrence? This is the metaphysical creationism-of-thought spurred from the violent torrent of the internalized will, reason, and ego of the individual, it is the "freedom of the spirit-in-it-of-itself."

No longer should the ascetic underestimate the common-man, that which acts as a paragon for the spiriting consciousness inhabiting the eternal thoughts of the mind, let it be known that reason is the only trustworthy guide within both the perceived internalized world and the interpreted external one that we posit upon with hypothetical complexes of rationale that act as a methodology to better comprehend both the human-experience and the universal-experience in-them-of-themselves. Removed from the herd-mentality and communal-identity the controversial jesting of the state-of-being of both anarchistic and totalitarian merge so that one can better understand the upholding of the metaphorical monarchism, one where the self is deemed the priority over the collective needs of a society and thus the collective-conscience in-it-of-itself. True wisdom comes from the apprehension of wisdom itself, let the fear of self-scrutiny be transcended so that one may come to a preferable conclusion upon the analytical editing of an ideal, characterization, or the concept of maturity in-it-of-itself. Maturity is the idealization that one has reached the highest elevation of conscientiousness, consciousness, and character, it is an artifice formed from the over-evaluation of ones capabilities; it is the concentrated dependence on instinctual-senses as a means to protect ones ego. Thus the ascetic should prosper upon knowing his egoism, ridiculing it, and building upon that critique a fundamental awareness of ones truer disposition.

Cognition is limited, of this there is no refute. If one were speculate cognition as a thing-in-it-of-itself they would be the either the suppressors or emancipators of a sensitization of thought, here on should conclude that the best pathology to a sane-mind is one that is duly critiqued so not to give the self the impression that they have reached the preferable judicial-process.

Let us enter the political sphere-of-thought for a brief moment, how does the herd-mentality allow itself to be ruled by the oligarchy? The oligarchy has, honestly, embraced the collective-conscienceless.The collective-conscienceless is the idea that a group of individuals have, in their possession, the superior-morality. It is the collection of individuals who have embedded into their minds the shepherd-morality, the idea that they have in-themselves become lords over the common-man not just as a depiction of man-in-it-of-himself but also as a societal presence. This implicates that they have the ability to morph what is considered "normal," and in doing so refutes the herd-mentalities freedom of self-idealization and imbues into the herd the communal-identity, that archetypal image that determines the preferable outcome of a communities endeavors. There also exists the ascetic doctrine of the uncollected-conscience, that conscientiousness which exists without the burdens of an imposing morality from some external source. This is the alternative I offer the reader, allow the uncollected-conscience to become part of your analytical-process, make it the shadow you carry beneath you as you critique, embellish, and imbue into the world and yourself the spiriting reason. This uncollected-conscience is in-it-of-itself an article of reasoning, the absence of external prejudices and the acceptance of the simultaneous judiciary of artificial thinking posited from the organic-will.

Think once more of the light that is cognition, this consciousness is the spirit that emanates from the ego and upon understanding of the shroud of darkness it permeates it becomes one with the darkness itself. That is the uncollected-conscience, it is the knowing before knowing, the moral before morality, the inspiration of creation in-it-of-itself without criticism from the external self-dwelling incarnation of spirit. Nothing is more self-deteriorating than critique of this spirit of reason, but as one critiques it its self-consciousness is made evident through the observation of the undisguised relevancy that is its will to be made known.

Objectivity can be found where? What is the source of the objective judgment? Their are none. It is as if primal apes think that they should depend on the light of day alone rather than explore the fresh terrain of the night to which a cycling moon reflects on the sun's light and brings it to the ground. Let it be known that the sun is an allegory for the "objective" thinking made aware through the heavy dependence of the collective-conscience, the night in-it-of-its-being is the vast unknown, the void of unconsciousness. There must exist in man a will to traverse the depths of this void, if his fear governs him he will return only to that false objective state-of-mind that results from the dependence upon one ideal. Asceticism is the acceptance that this light will eventually burn out, that logic will no longer assist man in his entertainment of ideas and concepts. The ascetic will enter the void once more and an infinite times more, he will let it wash away his guilt and deceit and allow it to enter into the darkness of cognition. This is the revelation made upon the absence of thought, it is an animals emergence from the foolish doctrine that there is an objectivity shared, as if there were a universe that housed not animals but consciousness entities in-it-of-themselves. The mind is the hermits cave, he recedes within it and comes out with a clarity unlike any other, this is because it was of his own mind that he created knowledge. The herd-mentality is the dependence of a non-esoteric knowledge, one of fabrication that is given to the people by the oligarchical elites who operate society through a politicized economy of desires and egoism's. This metaphorical of course, in actuality the masses are manipulated by the currency which is denoted value from the production and trade of natural-resources. What does this imply psychologically? That natural-thought is in its essence more relative than the artificial-thought, that this in turn leads to the poorer estimation of an ideals true value for the ideal is of the will? Madness is the perfect clarity and so the hermit who dives internally returns externally with the product of zero-labor, an untraceable thought that cannot be replicated by any other beyond its consideration or theft.

Think of there existing two spheres-of-thought, the first sphere(collective-conscience) overlaps with the second(collective-conscienceless). Of the first sphere there exists a great multitude of traits associated with its usage, each trait has a corresponding notion/character. Religious concepts(positive), political concepts(positive), moral concepts(positive), parables(positive), herd concepts(negative), individual characteristic concepts(positive), personal aspirating concepts(positive). Then of the second sphere there exists dogmatic concepts(negative), shepherd-herd concepts(positive), egoistic concepts(negative), anti-political concepts(negative), anti-religious concepts(negative), lord concepts(negative), common-man concepts(neutral), and finally there resides self-imposing concepts(negative). Of the sphere formed when the two join together? That is the uncollected-conscience, that which exists beyond moral prejudice, all of its notions/characters are neutral. Of it there exists, mathematics, reason, metaphysical philosophy, spiritual philosophy, ethical philosophy, literature, science, and psychology:

Collective-Conscience Individual-Conscience Collective-Conscienceless

Politics Dogmatism

Religion Shepherd-Thought

Dishonest-Morality(Dishonest Egoism) Asceticism Dishonest-Morality(Dishonest Egoism)

Natural-Thought Organic-Thought Anti-Politics

Herd-Thought Honest-Objectivity Anti-Religion

Individualism Pure-Knowledge Master-Thought

Personality Pure-Will Self-Imposition

Slave-Thought Reason Negativism

Positivism Honest-Morality Virtue/Sin

Occurring Communal-Identity Science Manipulation of the Communal-Identity

Natural-Thought Artificial-Thought

Of this we can devise the term "ascetic" as an individual who not only resists the influence of purely-naturalistic-thinking but also as someone who, once imbuing natural-thought into their artificial-thought thus creating the organic-thought, contains it within a syllogism titled mindfulness(preferably a syllogism that combines solely the collective-conscience aspects with the individual-conscience thereby negating the collective-conscienceless). Do not be tempted to empty ones thoughts without criticism upon them after their manifestation, you should contain them for the moment and in due diligence infer upon their nature in order to better comprehend their character.

Of the ascetic their exists the heretical-identity and hermit-identity, if one is deemed heretical by the communal-identity then he should abandon his restless dogmatism. His morality is unwanted so let it be considered unfounded and forgetful. Upon this the great ascending ascetic should, for a brief moment that silences the mass infinitude of spirits, thoughts, and wills, come to know upon his state-of-being as superior in that it sought to assist man rather than deteriorate his being. The term ascetic should thus be known in its "objective" consideration as irrelevant, the tendency to repent for ones immorality is in fact an insanity of the worrying sort, genuine acceptance is the automatic forgiveness of ones perceived indecency and of others as well. The denial of the natural-will is not the abrupt halting of ones progression with life itself, no, it is the access to a self-loving life that goes behind the face of adversity and in great idealism seals the capability of apprehending ones own virtuous fortitude. For every reason should one excess an effort beyond their own self-recurrence, they are capable of more.

Life of man is that of a progression alongside a flowing river, if the river is young its vehement rushing waters will drown out the voice of reason within man, it will flood over oneself and deprecate him of both the free-dissociation with Ideas and feelings. If the river is well-matured it will flow at a steady pace that one may keep at equal pace with, this is the better of the three choices. If the river is old it will curve over an en-longed distance, this slow curve will influence in us the slow self-incurred ideology, a means to the unfortunate encapsulation to the maneuvering of the natural-will that bends over the land like a slithering snake. Now imagine this snake as a bridge over the middle-river, it becomes a means of gazing into the waters and observing our own reflection. This reflection is a devious lie, it embellishes our perceived characteristics and impresses upon our mind the image of the self-in-it-of-itself, this is the romanticizing of human-traits with the natural-thought/natural-will. It is the carrying of the shadow of the self rather than the self-in-it-of-itself. To demolish the bridge between a hope and a dream is to enrage the sympathies with this mirrored self and by doing so bring about a message that if there were a mirrored self it would have to capitulate entirely to us ascetics.

If the ascetic were to suggest something contrary to popular opinion, let's say, "Woman is the incarnate of nature," would that not provoke the collective-conscience into placing upon the back of the ascetic individual a great burden of moral vice? This is not a misogynistic ideal, rather it allows man to better understand the relationship between the two sexes, should man think of women as an actor or a stage to play himself upon? There lies within all people a great prejudice known to us as our enlightening consciousness, no one consciousness is the same and so objectivity that attempts to discern human-nature is hardly founded upon anything beyond philosophical inquires of the subject of man in-it-of-itself. The shaming device that can be utilized as an artificial-will upon the natural-will is now unburdened as the thinker further embraces the organic-thought, that which melds the two into the syllogisms that is the organic-will.

Nature has preferences over who she imbues into herself a great virtue, if a man is overcoming of his self than we should be seldom for he has capitulated to the natural-will and has become a puppeteer over his own mind. If man is undergoing than he transpires logic itself and becomes the archetype of his own illustrious profile of what is deemed "self." Both are similar yet one still impresses a will onto the other and so the contest of wills is perpetuated by human-nature.

The infinitude of thought is like a transpiring constancy between the retention of a thing-in-it-of-itself and the recollection of that thing-in-it-of-itself, that is the syllogism of memory of an object or ideal as an atom-ism or a holistic description. The spiriting retrieval of the unconsciousness is the birth of understanding of these two opposing forces and through an internalized dialectic the two ideas meld together into one. Memory alone is nothing without the will to inquire. Take for instance the following dialogue between the unconsciousness and consciousness(forgive my mad poetic method):

Consciousness: I think therefore what is thought must be, any other Idea is just a following apparition known as a concept, one that is fundamentally founded upon my own Idea. The world is my internalized happenstance.

Unconsciousness: That is incorrect, I am you therefore I must be! I am the Idea flourishing under your enlightenment and what you think is my becoming and thus the becoming of your thought. This is the in-it-of-its-being of consciousness, the journey to me. All that is is my eternal night that spectates the birth of an Idea whilst becoming it. My world is your own, I am the shadow covering the sun, the unconscious covering the consciousness. You led to my production but not my rebuttal, I am transient-nature, you are natural-transience!

Consciousness: You must see then! Your form is your self-deception! Without me the matter of the world would not exist, it would not be perceived and yet your insolence tempts to guide me to becoming that nothing itself! What is this self-conditioning you speak of? It is not beyond me it is me! The night that does away with my imposing light blinds itself into an eternal darkness, and so when the subject comes to do away with the light he chases forth towards he comes to stare at his own shadowy forms: your existence is a casualty of our debate! The experience you are is a paragon that acts only as a reminder that I am a self-knowing product, that I am a direct-interpreter of reality. You are just a means by which I see my own being. My interpretation is my first understanding of experience, it is the first knowledge.

Unconsciousness: Fool! You are a fetus in the worlds womb, you dream within a dream and incur upon yourself a fallacy. You are mortal and will die upon your own words, a great injustice awaits you as it is what lays beyond justice itself. The dialectical hubris you have come to make aware of is nothing more than a fantasy dwelling within the self. I shall remain and like a stagnant boulder who is unmoved by the raving wills of the water streaking past it I will remain as your burden. I am the infinity of all things, what disturbs me is the subtle ray of light bursting into my incorporeal form and eventually that light as well as its will is dissolved into my nothingness.

Consciousness: The infinitude of thoughts exists outside of time, not within it. Thought is a remedy to the madness you procure, it exists within my space for my light covers your darkness and like the eternal haven that pockets the state-of-subjective-minds I provide a glorious opportunity to enjoy creation in-it-of-its-being. Your analysis cannot define me of my own being, that is indeed a madness of pure-reason. The elimination of my being implicates the elimination of your own, this is the recognition of your own mortality and it is by my will that you have come to know of it. That is my conclusion and thus your malice is indeterminable upon my own life: the analysis you speak of is the annihilation of your doing for without me you have no life.

Unconsciousness: You are no more transcendent of my shadows than I am of your light. If I were to allow this transaction between us two what do you offer me? You are conscious only to the extent that you are unconscious, to the extent that you become me! You are the subject-in-it-of-itself(self-conscious subject)and no more are you existing than you are non-existing and I am non-existence. I am the Idea that encapsulates you, one which exists solely as a collection of correlating concepts. Of all ideas there exists concepts reminiscing that original idea, of this logic I am the original essence of the self-aware-existence that succeeds all other existences in-it-of-themselves. I am the eternity of life and death: I am the center of all creation and destruction, it is by my whim that creation consolidates itself and is no longer obliterated in my abyss; the fantasies birthed by your apes are mere speculations into my origin, their dreams to not go beyond mere hopes neither do their perspectives go beneath my imagery.

Consciousness: How dare you! To suggest I have no will of my own whilst simultaneously utilizing my will against me! That I am of the subjects mind alone! You would be wise to apologize this instance less the nexus that binds space and time will collapse upon your arbitrary nothingness and cast you back into your 'abyss.' You have a sister called fate and she too is my resurrection and so when you idolize your insurrection against my being you may as well name yourself the mad subject. However I understand you for you too know the burdens of naked belief, both in self and beyond self: we two are alike for we are reminiscent abstractions of the subjects thought and will. We are fundamentally one entity that births itself from itself, like a light casting a shadow and a darkness allowing the eminence of light, we are a dualism. We are a divide between knowing and unknowing, a divide that can neither be separated from knowing of knowing or knowing from unknowing for true knowledge is the knowing of our divide.

Subject: My Consciousness and Unconsciousness are inseparable and so I have the ability to transcend both archetypal representations. Only an attempt to overcome one with the utilization of the other can lead to the downfall of my characterization of Ideas and their connected concepts for the contests between these two states-of-mind is the implementation of my will into the Idea of one state-of-mind over/under the other. The existence of me is a great overcoming and undergoing and so too does the Consciousness undergo a journey into the Unconsciousness surrounding it whilst the Unconsciousness overcomes the Consciousness peering into it.

These two modes-of-thought make a new mode-of-thought when they join together, from the atom-is-tic analysis we come to know of a thing-in-it-of-itself as a the specific function of an object or an idea, from the holistic analysis we come to know of a thing-out-of-itself as an intuition of the object or an idea, we observe the nature of a thing both in and out of itself. This new mode-of-thought is what lays behind the curtain of perspectives, beyond the reason that places a label upon things, it is the conscious-creation that acts upon its own fruition, yet despite this self-concurrence of an idea(embryo of will) or object(embryo of physicality). Who is to say that the universe is not self-aware without doubly lying to themselves? The internal universe and the external universe are both empirically proven as self-evident through the understanding of organic-thought, man can find knowledge as an artifact of the mind, an artifact that must be uncovered and studied adequately.

When questioning the self as described by the subject the subject in-it-of-itself can suggest what is self-incurred knowledge; that is the subject in-it-of-itself can acclaim what is of the libido(as a metaphysical construct of the psyche) and the corresponding features of the libido such as:

Libido-Failure(Asceticism)- The tendency for the subject to not adjust to the relative of nature of all things-in-it-of-their-being and dedicate his existence to devising an artificial structure to implement into the natural design of all things-in-it-of-their-being and in doing so create the natural structure which already exists as a natural-thought/natural-will, thus birthing the organic-thought/organic-will.

Over-Artificiality(Pure Artificial-Thought/Will)- The over-application of the subjects will to decipher what is constantly naturally occurring and formulate within their consciousness a purely self-incurred idea/concept, one that is inherently based on the natural object/thing-in-it-of-itself. The subject refutes this naturalistic origin of Ideas/concepts and so he is an entirely rationalistic individual who has failed to accumulate all knowledge(exists empirically first) accurately.

Complete-Naturalism(Pure Natural-Thought/Will)- The complete capitulation to nature and her selfish will. The subject in this instance becomes a shallow-minded bigot with little to no understanding of human-constructs such as moral egoism's thus making them easily manipulated. The entirety of the herd is made up by natural-thinkers who lack comprehension of all artificiality and so they know of only what is presented to them by others.

Natural-Celibacy(Fear to conjoin the Artificial with the Natural)- The circumstance in which the subject becomes apprehensive of knowledge/wisdom(both occur as observations of the natural first) and in an internal debacle aims to provoke only artificial(purely-false) Ideas/concepts, both of which require some observation of the natural before the subject can conclude a genuine hypothesis.

Libido-Succession(Organismic-Thought/Will)- The acceptance of the natural-will/natural-thought and implementation of it into the artificially occurring will/thought that is the human minds internal interpretation of the external "objective" world that can only be hypothesized through articles of reason.

These concepts all exist within the sphere-of-thought(Idea) described by me as asceticism. By no means do they imply a derogatory intent against the natural thing/object-in-it-of-itself instead they exist to bolster the natural structure by which we first observe then interpret knowledge from. We already know of the term "libido" as described by psychologists as the "sphere-of-desire." My definition aims to go beyond this and instill in the linguistic term a syllogism of "nature-artificiality" or "life-death."

Amazingly the intuitive-animal that is the human subject when not wakened from both the conscious-creation made apparent consciously or the unconscious-creation made apparent consciously will always return to the primal-instinctual hatred of the ascetic, an ascetic that exists within a world of mesmerism's of malice that act as the guide for the common-thinkers judgment, always the fallacious thinker the commoner will cry out "Ha! What a loser!" or "Why are you so strange hermit?"

Unless these naturalized-thinkers who are constantly embracing the mentality of acting out natures whims as an ant would intuitively summon the its instinct to abandon all self-awareness encouraging itself to forfeit its life for the colony by drowning itself to create a bridge made entirely of suffocating insects with little intellect beyond the instinctual will-to-live. These simple creatures of purely natural intent who ridicule ascetic doctrines solely to bolster their opinions of themselves have no comprehensions of what it means to manipulate an Idea or in this case a term(concept) in order to assist others and the self into better comprehending the usage and definition of Ideas the concepts that follow them. Traditional Ideas and concepts are in-it-of-themselves defined by their past usage and so no Idea or concept should be defined with an eternally perpetuated meaning as that would implicate that no Idea or concept has merit beyond its application within thought-in-it-of-itself and the world. Those individuals who are incapable of self-incurred wisdom that transcends the commonly accepted definition of an Idea or concept have no power within the commerce of ideals or even within the Economy of Ideas rather they are myopic fools persistent of the learned machinations educated to them by belligerent imbeciles who seek only to impress others with their egoistic will.

The repetition of an ideal is indecent for its usage exists only to better the situation of its bearer as it is a moral that intends to be acquired and practiced by followers rather then perceived equals, that is why my philosophy of attempting to assist other ascetic people is one with the most compassionate of all morals, it is one that attempts to go beyond morality in-it-of-itself and cast upon those who resent asceticism unfounded on religiosity: my philosophy is of the individual-conscience, that is, a conscience that is self-thought rather than implicating that others would think in unison with it. This asceticism I write of is one that is bolstered by my pertinence to conclude that objectivity is the ultimate subjectivity and that subjectivity is a genuine mental condition that can truly be configured as something worthy of debate and agreement. The irrational hatred against ascetics bickered from one subject to another is one that is preposterously unstable as it suggests that these individuals who define their arts from unscrupulous characteristics of humanity and superficial morals alone are beyond innately self-contradictory.

Why is this? Those who abide the natural-laws are bigoted, they unconsciously concede to a subjugating force that would have the individual strip themselves of their sapience and become mere sentient machines designed to perform a function, they lack self-consciousness and discernment of what is perceived, they are inhuman. This droid-mentality is what encourages a hostility against all free-thinkers and in relevance to my argument, the ascetic. The brutally honest truth is that every single person afflicted with some characterizing trait that removes them from the herd will either be resented for his constant appraisal of the aspects of knowledge correlating with that defining trait or he will be praised as a god among men for a quality that the majority is typically known to lack, the successful can be just as unworthy of this fame as the beggar who exclusively lives upon the givings of others and the unsuccessful philosopher, artist, or writer can be just as worthy of fame as the lying politician who is celebrated by the people for his manipulation of their personal lives, though in death the fame garnered by a past aspiring thinker is certainly lackluster as it expresses an unfortunate implication that towards their passions of thought has failed to be recognized in life as if by fate and thus failed to acquire a known following effectively making their efforts appear insignificant.

The incapability to acquire a balanced correspondence between the natural and artificial elements of the human-experience is what conducts a humiliating shame upon the realization of ones non-accumulation of achievements so frequently associated with the "average" life. The acknowledgment libido-failure can be tactically utilized against an individual who has stagnated in the progression of their psychological maturing and so too does the suggested persecution of an individual suffering from libido-failure incapacitate the evolution of character in the afflicted ascetic. This happens because the term "failure," it is the weakness of all ascetic individuals and within ordinary circumstance of these ascetics the terms repeating application is the ultimate utensil to be abused by the oppressors who loathe the doctrines of asceticism. The ideology of the ascetic person as someone who is lacking in comprehension of the life's practicality due to a lack of experience is a futile attempt to limit his perception through imagery produced by the external-concurrence, internal-concurrence, conscious-creation.

This attempt to remove the ascetic from his instantaneous deductive prowess upon recollection of an Idea or concept presented to him during the reasoning of an observed phenomena is a pathetic siege against his knowledge of the vast void that is the emptied mind, a void that is representative of the consciousness of a subject to the same extent that a source of light would be considered as representative of cognition.

Within this ridiculous world of humanistic sins and virtues that dictate what is deemed moral and immoral an ascetic has no place to find peace other than through the journey within the empty recesses of his mind that have yet to have been defiled by scrutiny for the mind has been tormented by the blatant enmity by the common-masses due to the confrontation with a foreign-thinker. In this society there are actors and deviants and those who fail to embellish their superficial identities with lies will receive nothing but the harsh retaliation of those who embrace their human-nature, a nature that instinctively demands the elimination of the "artificial" threat that is the ascetic-race and its doctrines. The incapability to assume a false persona and adequately adjust to the political-environment that is inherent to this humane world is certain to cause the lynching of all ascetic practitioners who have yet to have gain a following through their philosophical musings. The Idea that if one were to remain in a condition libido-failure or at least remain a celibate for an informal period of time and that that somehow encourages a negative judgment against them is myopic for it is instinctive reaction that aims to desecrate a genuinely self-conscious morality that has transcended the limiting human-nature that acts a means to contain compassion inside a conceptual image that seeks to boosts ones egoism's. Morality is an egoism and so the self-conscious morals that go behind the illustrious mask of "compassionate morality" will only deprecate the existing artificial structures that religion and political systems intend to insist are "moral." The only true moral is one that denounces all others that oppose it and so the madness of the will is needed to inspire the completion of an egoistic desire, all other morals are farces whose makers intend to use them to manipulate those afflicted with the herd-mentality. And so the ascetic is faced with the tragedy of the uncollected-conscience, a conscience that is certain to contend with the collective-conscience and collective-conscienceless that influences the human-nature that is an amalgamation of a nurtured conditioning enforced through the culture and other deterministic factors experienced throughout life as well as the instinctual intuition of primal-behaviors and psychological factors associated with sapience such as emotional reactions. Compassion is not learned rather it is something inherent within all people: cruelty and malice is also an inherent nature to all people for it is an emotional response to what is considered as a perceived negative stimuli pertaining to social phenomena and personal inquiries.

No individual bears the moral prejudices formed through the collective-conscience and collective-conscienceless more than the ever enduring ascetic, the ridicule of such a man casts him farther into the abyss and out of that abyss he comes to know of all indecency. In order to preserve the communal-identity the herd led by their shepherding societal oligarchs come to embrace the ideology of focusing on the non-religious ascetics. The ascetic becomes the target, he becomes the enemy in the face of an aspiring dead moral that thrives on the weak-minded capitulation of the herd, this moral is an instinct in-it-of-itself and as such it is deep-rooted in the human-psyche for the ridicule of anti-societal asceticism is fundamentally a naturally embedded Idea rather than an artificially nurtured Idea. This instinctual hatred based off of the fear of alien-traits is in-it-of-itself a natural law for it is a construct created within the psyche of all social animals. Within primate societies it is the custom for a new 'alpha' of the pack to kill all infants of the last 'alpha' as, if they were allowed to live, the possibility of their future insurrection against the tribes social-system would become apparent for the offspring of the former 'alpha' would be certain to inherit the superior genes that had secured the former alphas position as a leader within the group. An example that can be compared as more 'humane' in contrast with the ascetics situation is the consideration of wolf and feral dog societies. Within these societies the entirety of the social-group collectively harasses what is known as the 'omega,' like the ascetic the 'omega' has absolutely no control over his unfortunate situation, if the 'omega' attempts to retaliate against his oppressors he will be maimed, killed, or perhaps even denounced by the group and excommunicated from their society. Thus I suggest the ascetic an alternative to becoming the herds enemy, to become the 'sigma' of all groups participated in. How does one become a 'sigma?' Through the manipulation of the artificial designs implemented within a society by oligarchs, through the capitulation to other sigmas(oligarchical leaders) constructs devised to manipulate the communal-identity and thus manipulate the herd-mentality. The sigma is after all the polar opposite of the omega and so one has the capability of becoming the other.

Beyond the arena of political games, the human-animal is either a creature striving towards survival and propagation or a god that rules over their identity with a self-incurred morality that can not be discerned as good or evil by the masses who deny the formation of their own egoism's. There exists judicial-thinkers who gaze upon the perspectives of others and with the scrutinizing discernment influenced through both emotional instinct and reasonable egoism the development of an "honest" objectivity is formed as it accumulates what is thought of as subjective criticism and by impressing the discerned Idea upon the communal-identity it becomes adopted by the herd for the herd is group of unconscious thinkers with no ambition to embrace a self-incurred morality. This Idea posited from reason and emotion, if to influence the herd, must exist as an ideology constructed from a condition of pure-reason that affects an emotional response otherwise the overly emotionally thinking herd will not agree with the Idea and will reject it. Perspectives alone are not enough to convince an individual afflicted with the herd-mentality, one must judge for them as the herd is of an absent-minded yet dumb-founded mentality that lacks the initiative to produce thoughts of their own and depends entirely on external stimuli. Never has a factual argument influenced the human species more so than a belief system orchestrated to devise in those who accept its usage an incorrect methodology of thinking. A purely factual argument can not be increased upon by the constant evolution of cultural societies, it can not be implemented into a social structure as an Idea or concept that is inherently humane, it is not of the natural-thought/will: no only a system of pure-belief can positively influence this worlds communities and so only religious, moral, and political ideologies will impede the naturalistic thinking member of the herd through the negation of their own will to perceive and discern the existing communal-identity.

Despite the causation of asceticism the ascetic will attempt to place his will into things and by doing so influence the outcome of events however disappointment is assured as all societal things do emit a will of their own, whether it was placed their by a more influential individual or by the herd-mentality itself is not important. The ascetic lacks the intense comprehension of the naturalized libido, a libido that is present in all things-in-it-of-themselves and so any individual of libido-failure is destined to fail in their attempts to accurately communicate an Idea or concept towards one of libido-succession. The natural regularity associated with all things-in-them-of-themselves will negate the artificiality of an individual who has not examined the natural system of a thing, and so the implementing of an artificial-will into the natural-will is an impossibility if one does not understand the preexisting forms of things-in-it-of-themselves as these naturalized forms are the basis of all synthesis's created from the merging of artificiality and nature. Life can only be enjoyed by the organic-thinkers who have in their possession an organic-will of their own, if one were to be of over-artificiality then they will be possessed by purely self-incurred knowledge and thus become lost in their willed Ideas and concepts formed with no empirical basis, if one were of natural-celibacy or complete-naturalism then they are doomed to never create Ideas, concepts, or wills of their own thus making one an easily controlled individual with no absolute will of the self. Libido-failure is a tragedy that befalls those who are impressed by a will beyond their conscious-creation and the libido-succession is a virtue acquired only by those organic-thinkers who have accepted the natural-will through the influencing of it with their artificial-will. Only suffering awaits ascetics and in an exiled social-condition may they finally achieve genuine happiness, a happiness self-incurred rather than formed upon the reaction of some external stimuli. Though this happiness will be met with the animosity of those of regularity, that is the herd-mentality, as they seek to perpetuate their happiness which rests upon the suffering of those unlucky chosen ascetics who had no true influence within their circumstance.

So the abuse of the term "hermit" is, as a matter of fact, an attempt to shame those ascetics into believing that they are inherently wrong for their tendencies to develop thought beyond that which occurs naturally. This shaming shall only exasperate an ascetic and imbue into his mind the incessant relentless nagging of the unconsciousness against the conscious-self that dwells within to attain some solace in this life of enduring suffrage. This unconscious chastising of the self that entertains its reminiscing psyche is the result of horrid action made against the ascetic by those of the herd-mentality, this unconscious voice of the mind emanating from the dark chasms of the internal abyss acts to confirm the fears of the herd and further alienate the ascetic by removing from himself pure-sanity, isolating him from even his ego. This monstrous animosity birthed from the instinct of the herd, encouraged from the collective-conscience advanced from the communal-identity, and conceived by those of the collective-conscienceless is the product of nothing but the sheer lack of genuine affection for the woeful participate of abstention of nature and her chaotic will.

Acknowledging the unfair circumstance that the ascetic must overcome it is only reasonable that many ascetics who have come to be born into a deterministic world of warring wills will come to develop an infatuation with their artificial constructs such as morality and metaphysics however this constant incurred knowledge of the artificial is what makes the ascetic so commendable as he is an individual of pure self-indulgence. Here we come to know that over-artificiality is a virtue however the knowledge implicated from this mental-condition can never be a truly objective account of what is "real" rather it is innately speculative. Of ascetics many blame nature herself for their abuse and in doing so they perpetually repel that which could be a welcomed assistant on exclaiming the dispositions of an aspect of reality. While there is a sublime beauty within pure-artificiality the most productive and precise method of thinking occurs when one has adjusted to nature and through the manipulation of her contents forms the organic-thought/will, this means that one must adapt and understand rather than attempt to overcome and rule.

Criticisms of Asceticism

There is a polarity concerning the philosophical asceticism(and all knowledge in general) I write of, of it there exists positive and negative Ideas that act as the basis for their orienting concepts and intersecting this polar segment is another polar segment referring to both external knowledge and internal knowledge:

Positive

Knowledge-through-Rationalism Knowledge-through-Empiricism

Interpretation Optimism

Representation Experience

Epistemology Physics

Idealism Objectivity

Internal External

Knowledge-through-Skepticism Knowledge-through-Absolutism

Pessimism Actuality

Thought-Experiment Action-Experiment

Philosophy Metaphysics

Subjectivity Relativism

Negative

Of this graph we come to know of asceticism as a method of positioning Ideas and their concepts within categories to which describe their characteristics. This "positioning" is something that is adamantly resented by the herd and her rulers and so every chance whence an individual attains some form of self-incurred ascetic clarity through the construction, analysis, and definition of an ideal, Idea, or concept, those who abide to the communal-identity, collective conscience and conscienceless become infuriated by the possibility that their entire system of beliefs is nothing more than the subtle manipulation executed by a ruling class. Thus there are potential distractions produced by those of herd-mentality contrived to both further their enslavement to the communal-identity and to hinder the involvement that any ascetic may have in their influence of society, these distractions are mere coping mechanisms, some examples are: "life is refuted," "hermits and ascetics alike must strive towards a preferable attitude," or perhaps even "the hermits and ascetics of this world are divinely evil in that it was God and gods who guide our judgment against them, thus we are morally correct." It is utter stupid naivete to infatuate yourself with a complex that is founded upon nothing but pure conjecture propounded by the communal-identity and its masters, thus we know that the herd is not a trustworthy source of opinion.

These members of the herd and their respective masters are but fools who attempt to impress upon themselves an "objectivity" developed through pure-reason rather than one made evident through empirical-data yet regardless of this that pretend that their idealizations are everything but hypothesis's predicated from egoism. My philosophy aims to go beyond this limiting nature as it is a self-honest one in the sense that it is self-conscious of its artificiality fused with the "natural" origin of knowledge as interpretation of experience, it is a philosophy that melds the sensational experience of thought with the logical reasoning of thought thus producing what is in semblance of what I term "organic-thought." Of the will the artificial variant is composed entirely of pure-reason systematized in reaction to the naturally occurring experience, of the natural-will I write of an essence of nature that acts to create and perpetuate existence itself and in doing so achieve a state of self-awareness through application of its generated sentient life-forms artificial-will onto and merged with the natural-will. This is organic-will, it is the synchronicity of nature in-it-of-itself with the subjects artificiality in-it-of-itself, it is the causality by which these two inherently separate forces come together to form a new force, one constructed upon both forces striving to become the other. Of the organic-will and thought imagine oil and water mixing together, the overly-artificial oil is too much a lubricant to meld with the water and the water is too much a solvent to allow its being to be intruded upon by the non-polar solvent that is oil. Through the acceptance of their dualism alone can the artificial act as a warm-milk and have the natural become a dissolving honey as it enters the synthetic-mind, why is this? All Ideas, concepts, and notions are but representative illusions pondered by the mind and so one who understands the needed distinct distrust of the senses can achieve a subtle organic lucidity that combines the natural external experience with the artificial internalized interpreted experience(representation). Those of the collective-conscience with their precious egoism's that are set within the recesses of their mind to procure an incredulous moral for the purpose of improving their living situation in some manner and those of the collective-conscienceless who imbue into the communal-identity a "belief" so that they too like everyone else can benefit by the manipulation of the self and society, both are "objectively(honest-objectivity)" immoral. These piss-ants of thought will admit that their personified egoism's, when executed with merciless ease intended to manipulate another, assist their position more so than if they were to trudge throughout the journey of life completely dependent upon themselves and their own wills rather than utilize the weaknesses of others to attain a favorable position, a position that is built atop the wills and ideals of a slave-like herd who profit from their bondage in an extensively vigor depleting reward system that further encourages labors that drastically improve the living conditions of the oligarchical elite rather than service the collective-whole of society. The wealthy will harvest the soul-consuming endeavors of the poor and by the invention of a "superior" ideology the next generation of children and generations of children to come will be indoctrinated into the newly established morality or communal-identity so that through obedience to the oligarchical order they may perpetuate the luxurious virtues that embellish the lives of those entitled elite. This is evident by the institutions that all societies inevitably develop, within those institutions the influential power of the society instills into impressionable minds a yearning to further develop the nation and a compliance to the naturalized herd-mentality and artificially manufactured communal-identity, both of which are controlled by those of the collective-conscienceless.

Of all Ideas that common-minded individuals lack comprehension of determinism is the most difficult Idea to understand, it is something so foreign to the culturally ingrained artifice that states "I have control over all aspects of my life" and so it is no wonder why the masses and her members conflict with the ascetic doctrines that pursue the elucidation of the human-experience and its conjoining faculties. Determinism is itself a self-inflicting condition that exposes the inequity of existence, why else would those of the herd-mentality attempt to protect their shamble identities with the notion that they themselves dominate their existence without influence from an arbitrating force. In this world of wills there is no denying the contest as a method of asserting ones preeminence as one negates and undermines the wills of fellow competitors. It is when one cancels their interpretative representation that depicts all things that they come to know of the phenomenological deification produced of all things-in-it-of-themselves by their minds constant striving to affect upon information a "pareidolia of interpretation," that is to say the means by which we as humans perceive specific patterns, whether ambiguous or obvious, as something that is inherently related to some human quality or some "meaning." Then and only then can we come to know something as "just" or "unfair," all other personifications of the continuing happenstance that is the shared external reality is in-it-of-itself a manipulation of the internal representation imposed upon a recollection of a recognized phenomena, thus one can come to know of it as a self-incurred delusion that only a "mental-puppeteer" would utilize to exploit the human-minds condition, an apparatus that presupposes the empirical awareness before a reasonable analysis can be formulated to alert the consciousness of an Idea, concept, or notion that acts as a pictorial and linguistic definition of a thing-in-it-of-itself. The appearance of things alone is all that can be made known and so the analysis and definition of a things properties through reason is necessary for an understanding of a thing to come into fruition. No judgment that rests upon the appearance of a thing is valuable rather it is worthless for it is dependent on what is collectively known through experience, only a shrewd discernment posited from reason can function as a "genuine" judgment for it goes beneath the mask of "objectivity" and acquires an advantageous "subjectivity." Of objectivity there is only that which can be perceived of the external and thus be made aware by multiple individuals, of subjectivity there is that which reacts upon the external and impresses upon it the internal a will birthed from the artificial response of the natural, that is to say the internal artificiality and the external naturally occurring.

There lies within the communal-identity a false proposition on the hermit/ascetics nature, it suggests that one only morphs into the demented sickly ascetic recluse due to a lack of social awareness, wealth of original Ideas, and virtuous habits thus shaping the character of the ascetic into something that is of their control. This is a preposterous testimony of the stupidity that defines those of the herd, it is a stupidity that explicitly expresses just how skewed the judicial-process of common-folk is. If one were to make a point that their behavior is a symptom of how they were nurtured as children only to made a fool of by their peers babbling of nature as the force that is more influential in the prospect of an individuals development than nurture; would the peers of the potential ascetic in this case not be of some collective-conscientiousness that attempts to clarify on an "objectivity" agreed upon by the herd of bigots who are without a subjective judgment? These peers are of an automatic discernment imbued into them naturally as if they themselves are incapable of self-conscious awareness and thus incapable of dictating what is right or wrong as specified by their own terms. In contrast of this the circumstances in which, for example, a poor man attains a minuet victory by gaining a profit from an economic deal is certain to be harshly scrutinized by the oppressed herd who sublimate their suffering by scolding the subtle success of one who is as or even less fortunate then themselves, no, the herd must drag and endearing man back into a shared hole dug up by a lack of self-thinking, the herd must return a beggar or thief of virtue back into the collective-conscience shared among the masses. The herd wishes to strive toward complete uniformity under the leadership of her shepherding oligarchs and so when the communal-identity is threatened by one success story the purblind masses forget of their "objectivity" and embrace a wholly emotional discordance against any plausible means of liberation encountered by one of their members effectively eliminating the resurrection of any individuality.

Why is it that we as people immediately assume what is of absolutely no relevance to our being as a fragment of our culture? This is the error of interpretation and its foundation lies not in our perception but instead in our reasoning that ventures to decipher any meaning of what can be observed and in doing so instigate an explicable knowing or an inexplicable unknowing. This concept is partly an aspect of conscious creation however while contained within the sphere of the original Idea is in-it-of-itself a separate sphere of thought, one that aims to improve its correlating originator. Never has a man elongated his romantic affairs with tenuous yet obvious actions and "objectively" thought that his behaviors were something that all men at some time must ratify in order to preserve a budding or dying love. No person and as such no ascetic can ever go beyond their external actions made relevant by choice predisposed by personal preference and so in a way all occurrences are in fact a determinism rather than a product of some "free-will," this is where all ambition, like all disposition, comes to be made known as an artifice motivated by subjective egoism rather than a relic of benevolence as of all choices none are made on the whim that surpasses expedience: there is and always will be some incentive, never is there a conscious choice made with no intention to fuel its actuality.

The apprehension of knowledge is backbiting as it is something that is both feared and grasped, in the acknowledgment of fear knowing is deemed as a threat that can possibly tarnish an opinionated perspective where as in grasp of understanding knowing is a utility that can better ones own situation or, if one were to prefer a more political approach, worsen another persons position. Of this it becomes obvious that of what concerns us it is by human-nature that we seek to enact a will to compete not only with the wills of others but with the natural-will in-it-of-its-being.

Ascetics are not hermits nor are they practitioners of a moral obstinacy as a result of their emphatic dissatisfaction of life and its contents, no they are the victims of a culture that resolves to dispute with their brilliant minds and exterminate all honest-morality and as such isolation becomes an amenity of virtues that subsists to placate such minds. The moon doesn't orbit the earth because the seas tides push inwards from the vast ocean and outwards from protruding lands, no, the opposite is true, and so the ascetic is persecuted not for his nature but because of human-nature itself. Egoism is the necessity by which the will of the individual triumphs over the great "we" that exists as a parallel to the collective-conscienceless, this "we" is the means by which a person finds themselves as a component of a group rather than a specific force to be reckoned. It is of this collective-conscience that one becomes subject to the will of the communal-identity established through the adherence and contribution to it by the masses, thus egoism is a virtue of the humane as with this self-consciousness comes the negation of enslavement to a higher power administrated through the amalgamation of wills that make up both the communal-identity and collective-conscience respectively. To those who have birthed upon their will an egoism for it to abide they alone can say "I am just for of my will there exists a truthful honesty." And so the recluse within the world of wills is of a special kind of justice, one that has been enacted through the retaliation of will itself as it is by understanding of this contest rather than fear of it that one may isolate themselves to strive for a peace that may cure the soul of its moral-disease.

All people live to suffer yet suffer they may there is no need to defy the life given and surrender to the world of wills. The denial-to-live is a grave error for it is one that guarantees that life is to be a refuted thing-in-it-of-its-being and so the Idea "to suffer" transforms into the Idea "to surrender" as once "suffering" has been recollected as a sensation that guarantees dissatisfaction then all concepts posited from the sensation that are based off of the original Idea are thus refutations of being itself. No ascetic is born with the affliction, it is a learned scourge, one that is conditioned into him upon the reflection of ideals and humane characteristics that conflict with the ascetics own and thus assumes a conditioning unto the retaliating mind and concur a shroud of malign intent analogous with the Idea of humanity. Experience is the first definite instigator of the confrontation of the self with pure-reason and through this meeting one becomes enthralled into self-incurred thought that may either mitigate the mind or tear it to pieces. An ascetic is formed when their world-view is demolished by the internal provocation ensued when undergoing trauma, of this trauma fantastical aspirations die as well as expectations of the future and so too does death as a feeling become an indignant perspective that spoils all endeavors.

Unfortunately as the aesthetic of madness grips the ascetic as a consequence of their negativism their animation will plummet into a spiraling vortex that removes them of their souls rendering them disfigurements masquerading as "human." All hate is perpetuated while it is consumed by the reclusive will and while isolation no thoughts beyond the self are encountered for man is a social-animal and when cornered into the abyss of seclusion the only company of him will be that of his arguing mind set to relentlessly criticize the inwardly reasoning self-consciousness. The denial-to-live soon becomes a promise of release when hindered by the noisy neighbor that is the mind, suicide becomes the proffered recourse to suffrage hence why the will to strive is an imperative feature of living for life is the will to strive in spite of the deathly gaze that cripples all pleasure, the will of the soulfully deceased shall stay a dull one. If one was to succumb to the superficial suffering why is it that we should suffer in place of their illusion? There is no logic, there is no pain, only self-deprecation through a poisoned creation-process. The cure? Think of the mind as a mirror that reflects on the self, that self is no reflection instead it can be made known as an identity that fixates the consciousness into a stability the ensures a balance between the artificial and natural qualities of consciousness that are to adjusted as the mix together and morph into the "organic" consciousness, a state-of-being that is enveloped by both conscious-creation andunconscious-dissimulation. As shown in my earlier dialogue, the unconsciousness of an individual is like a shadow that, when embraced, becomes the facade of "persona" that embellishes the ordinary identity and asserts the demise of the gift that is life. The persona is a mask of conceit and all other virtuous sins that constitute human-nature, it is the mask of death-feeling. And so when one embraces unconscious-dissimulation they embrace the personification of failure, a failure that is expressed through the reeking tragedy that haunts all from time to time. Too many souls have died whilst this mask was donned, too many have yielded to the subjective discernment that harvests sorrow and titles it 'refuted life.'

No community acts to reach out to these hermits in order to assist them they do so only to jeer at his tragedy and, as if entertained by his shadowy dance of persona alone, perpetuate his suffrage for their pure-amusement. No member of the herd thinks beyond their identity, they are facile spirits with no imaginative depth so when their pleasant ideology is confiscated by the gnarled ego that lay beneath the ascetic mask they either cringe in the perverse avoidance of genuine virtue or recede into the jesting attitude that laughs at the face of an ascetics ideal. The herd has no ideals of their own and in conjunction with the communal-identity they diverge their riposte acrimony, that which is engendered by the lack of meaning concerning life instated in their being as a fault of ignorance of unknowing of what is humane, towards the communally denounced heretics known as "losers of asceticism."

To be not only undesirable but contemptible and then told when inquiring the nature by which this context transpired that "all is meaningless:" thus the ascetic is greeted with nature herself, a nature that speciously wishes nothing but robustness for the enduring self-consciousness whilst stealing away his begotten hopes of a future prosperity. This is natures great theft, her only falsity; she emerges in those who succumb to her world of wills and whence defied by a speculating spirit she combs through that mutinying composition of thought, desire, and will that defines the internalized psyche and seeks answers to unasked questions, thus nature defiles the independent thinker and gains another follower in the process. Have you noticed this oxymoron that is the acceptance of the natural-will? Nature of all kinds deserves nothing but the shrewd calculating handling of her properties, this is the true procedure of organic-being; to manipulate what is natural with what is artificial that is the only suitable concurrence that can meaningfully divest the wills that exist external to ones being, this organic-thought/will is the exclusive freer of the soul from the world of pure-representation. What lays beyond and beneath these appearances? Nothing but the embryonic will, that which hatches and gives into the dead universe life anew. The world is an orchestra of will, within in it every characters ability to decide/discern acts as an instrument that either screeches in an attempt to differentiate from the crowd or mellowly harmonizes with the nexus of space and time so that to impress upon it a synchronous acceptance of nature, of this acceptance I mean one that influences the world as the world influences the acting bodies that are the conscious judicious individuals in-it-of-themselves. The ascetic has denied his will and in desperation has become a mere audience to this performance of spiriting wills so that to find some semblance of meaning in the absence of effort; to no longer strive towards a dream yet not cease striving in the metaphorical sense rather he embodies inertia as a humane Idea, as a quality of human-nature, and as he continues with his life the ascetic responds to the world of wills with no effort for when he reflects upon it he sees nothing but nature herself and through his artificial-will he does not battle it, no he tenderly cares for it in hopes that it may eventually grow to benefit him. This affection towards nature and her properties through the utilization of artificial-thought/will is the nurturing of nature, of this compassion directed towards the preordained existence that is the universes constancy of creation the means to assist her development is the same as the understanding of the embryonic-will. Observe the role of a newly pregnant woman, in her womb lies the key to all societies development for without a next generation there is not an absence of progression but civilization too is faced with assured dissimulation; over time the embryo from which the fetus shall hatch from will grow to acclimate the genes produced by the fertilized egg of the mother and the fertilizing seed of the father, both sources of heritable chromatin integrate with one another to form the first "sign" of new life. Of the zygote there can be no will for it is a period of fermentation in the womb that is without life, it is a period of two weeks in which a soul has yet to have been implemented into the potential subsequent fetus. The zygote is in-it-of-its-being a metaphorical causation of dualism comprised of the two chromatic elements of parental origin, like all causation these two elements are differentiated upon there conception and only when introduced to the other begin to "create," that is to discontinue their segregation and unite to form one actuality. As the Idea of life is that of will to strive the conceptualizations of life herself are made up by each and every embryonic-will that acts as the pool by which creation stirs itself into being. I refuse to devise a "zygote-of-will" for while the zygotes stage may occur prior to the embryonic stage that zygote is an inanimate thing-in-it-of-its-being, of a possible "fetus-of-will" I am personally startled by the mixture of pure-humanistic qualities of existence merging with the reasoned essence that is life's atomism analysis of itself, that is to say, the contrast of it with the holistic "will to strive" that posits from its Idea the concept that I have deemed the "kernel of nature."

There are a plethora of educational experiences that the ascetic was omitted from, to never become enraptured by the passions of sexual-love, to be forgotten by nature herself as if one were cursed with the concept that they themselves are unworthy of remembrance through the naturalized system of thinking(recollection), to be excluded from the communal-identity and thus fail to appropriate the mentality necessary to adjust to both liberal and conservative social condition relevant to the epoch, to be remarked by the recurring self-conscious judgment of ones identity through juxtaposition with the preferable picturesque "self" which is the mere entertainment of internally reflective representation alone. All misery is prolonged for while it is entertained though the upholding of the concept that it has an ascertained sway over those who clash with its presence the presence of misery itself is an illumination of thought that transposes a contemplative feeling that when accepted as the truth becomes the reality: thus those who feel burdened during loneliness must come to recognize that their disposition is a product of their "will to feel," that is the decision to accept a mood rather than the mood itself being inevitably administered to the self-aware consciousness.

All of the romanticized emotions expressed through the artistic ambition to perpetuate the well-embellished lie of what is considered humane are but diseases that are meant to affect upon the observer an ideal of the humane variety and so when considered as valid depictions of life they impress upon the psyche of humanity and drive a false notional meaning into the communal-identity that all commoners conserve through their incarnation of this "artistic-feeling." With respect to this concept comes the eclectic knowing of the commerce of Ideas and the more aggregated economy of Ideas, both of which explicate the means by which a society morphs either gradually or rapidly through the implementation into the collective-conscience and communal-identity a "reason" to ideals, morals, and sciences concerning the politics of humanity, a politics manufactured through the utilization of Ideas, concepts, and notions pertaining to any thing-in-it-of-its-being. Of asceticism their comes a superiority in understanding the influence the world has on the self, of this superiority we are released from determinism as we embrace fate through our choices inflicted upon its will. The depression ensued by the ascetic doctrine is, as all other spirits are, a delusion of merit, it holds no more meaning than the stimuli of times causality which predicts all furthers occurrences influenced by a present time that is actualized by an accumulation of all past times, thus the past becomes the originating stimuli, of all meaning there is only speculation.

I will now discuss some criticisms of asceticism:

"Ascetics are isolated because they are inhumane."

Of this concept where is the basis for its logic? The notion that ascetics have an unrealistic adaptation of what they personally consider to be humane directly contradicts the concept that of humanity there lies a dormant nature that dictates what is and is not considered moral practice. Yet as we have learned morality is a social construct invented to subjugate those of a weaker mind and as such the artificiality of morals is evident by the mere consideration of its being alone. Know this once and a thousand times more: many ascetics have never had the opportunity to manipulate the properties of the nature of a thing-in-in-it-of-its-being, thus that thing can not influence the way that something is perceived, interpreted, and reasoned with, they are locked inside a prison of natural-celibacy and libido-failure, they are mere observers of the material realm with no idealizations of the metaphysics that apply sincere meaning to the politics of human interaction or human-nature itself.

There is, as a matter of fact, a probability that exists, one that determines whether an ascetic will come to know of the ability intrinsic to consciousness, the power to both dissimulate and reconstruct the knowing of the physical and metaphysical. To manipulate the natural with the artificial and understand artificiality as a product of consciousness originating from the embryonic-will, this is what the unknowing ascetic lacks awareness of. With all sentience of being comes the being of sentience thus the ascetic who lacks understanding of this natural-will shall fail to actualize a will of there own making the argument that the unknowing ascetic may affect what they think is "humane" an irrelevant argument.

However you must also be made aware of conscious creation as a process by which actualization of conscious-being concurs with the before and after of its being, that is to say the "knowing of eternal-recollection." Eternal-recollection is the Idea that of what can be known all things are already known and through scrupulous searching through both the external unconscious world of the natural and the internal conscious world of the mind one can make conscious both archaic and future wisdom's concerning all things in-it-of-their-existence(multiplicity) and nothing in-it-of-its-existence(singularity). Of asceticism there lies the abnormal removal from nature and during this over-artificiality pure-reason is formed, a reason that spawns from its thought all modes of actualizing Ideas, concepts, and notions including mathematics, language, and pictorial thinking as well as interpretation of sensations.

No thing suddenly "becomes" its being, rather it exists prior and posterior to its being, that is the nexus of causality, the essence of a cause derived from a prior effect and the essence of an effect derived from a prior cause. All becoming is a process by which being itself strives and thus the ascetic and his dispositions on specific matters are but controversial perspectives that evoke negative responses from those of the herd who have yet to awaken from there infantile state and also by those of the collective-conscienceless who have awakened yet intend to utilize their egoistic morals to further the dullness of the species, those dispositions are not at all the objective resolution on a matter instead they are the discernment of that matter and creation of an Idea, concept, and notion that attempts to explain the qualities that dictate that matters nature/function.

Too many ascetics are repudiated their potential to grow, the foundation by which they gain their standing is ripped away from them as they become sedated by the harrowing cries of the herd who seek vengeance against those intellectual vagabonds disgraced by their asceticism. There exists in all of us the fallacious intent to be unjust be the logic that we pretentiously act out benevolence whilst, under the guise, we attempt to sate our desires. What is the will but the means to commit this fraud against the world and her inhabitants? The will is in-it-of-its-being the mechanism by which a drive is fulfilled, the yearning is what powers a will and so in the political-sphere the will is just a covering over an egoism.

An egoism, at its core, is created upon the advance of a desire through the humane wills resistance against the natural-will and the struggle against other artificial-wills. Thus there is no organic-egoism instead there is only pure-will/organic-will. The Idea is that the organic-will is a will in-it-of-its-being and is thus completely independent of any external affecting agent that may be of pertinence to its existence by the notion that this external thing is the due originator of the organic-will. Nature gradually influences only those who define their being and so the ascetic who is without an artificial-thought/will has no control over the conceptualization of natural laws or their teleology; the common-man who conditions themselves to nature while understanding the natural laws fails to actualize a genuine knowledge of their empirical being for they are of a purely complete-naturalistic mentality and thus can not mold the Idea of nature through the utilization of artificial-thought.

This selection by which the artificial thinker conceives through reason the being of nature exists as a judgment and perception, of this the perspective originates the Idea of a being and through criticism birthed from the appliance of reason judgment is incurred to better comprehend the thing-in-it-of-its-being. It is a shame that only those who have experienced a brief yet clarifying moment of over-artificiality are capable of a discernment that can reach the heart of an Idea and its dispositions postulated through the perception of the thing that that Idea spurred forth from.

Of this selection it exists as a process by which one may even develop an infatuation with the self. This is an error that parallels the self-deprecation that arises from ascetic thought, from this self-romanticizing we can analyze that the image procured from its dreamy gaze that deflects all traits that may surge an embarrassment inflicted from the desire to deny the true "self" and secures a fantastical delusion of what that "self" really is. Thus those who enact this mistake negate the "blush of virtue and sin," a crimson art that best reflects what is humane. Though science repels the representation of art it is art that defines a thing first and last the sentiment of artistic ambitions to facilitate the perception by which an artist proceeds to imbue his speculation into a piece of work. "No man should speak of man in negligence that he has already overcome that depiction, no man should speak of the self as something beyond him", these two statements symbolize the fault of self-consciousness for if one were to idealize a self then surely they aim to become the incarnate of that imagery, right? Apparently the philosopher would rather have his followers preach of indifference in disrespect of the self-accusatory art that attempts to charade as a science, a science called "psychology." Those philosophers are right! I would rather die knowing nothing of my psyche than live pretending to be the arbiter of what all psyches were, are, and ought to become. Psychologists are the murderers of individuality, that is the claim I boast of!

Nature is a cruel woman who lusts only for subordination to her system and she cloyingly promises a great revival of wisdom to those who capitulate to her desire. Those who do surrender to her are dead souls for of their being there resides no conviction to free themselves of the shackles which bind their will to that of natures. Should we not exist free from even the primordial wisdom that ravages even the sciences with its craft? The animal, if to become the vagabond that searches for neither purpose or resolution, must remove himself to the enslavement of nature and become more than her creation designed to act as a vessel to which she may observe her being, the animal ought to create their "self" through the shrewd psychical systematization of conscious-creation.

The motif of nature that alludes to a sublime state of consciousness is a delusion by which the individual who allows themselves to become captivated from such mendacious beauty is essentially a mechanism to remove from them any canonical characterizing will that may be of precedence to their freedom of expression. What is the artist of the "sublime" but a pale imitator of some "natural" concept; all portraits that attempt to convince their spectating audience of their representations meaning act to remove from those onlookers an independent clarity of discernment that aims to endorse a moment of reasoning, a reasoning that defines a thing rather than superficially embellishes it. No ambition is more dangerous than the naturalistic thinkers and those slaves who immediately succumb to its adaptation of life rather than postulate one of their own.

Through invigorating study of ones own nature one may conceive an ideal of human-nature and from that scientific-method create an "objective" substance of thought assembled through rationale alone. No science is without the presence of a guiding reasoning that explains an Idea of a thing-in-it-of-its-being, concepts too endure the coercing reason and from those concepts notions founded upon them become the embodiment of reason itself for surely at this stage of a sciences intellectual development the influence of the empirical stagnates in its chasing after the apprehension of a consciousness; essentially experience dies and from its corpse the internal-concurrence is formed. Education in recollection of this is revealed as natures ploy to envelop the self-consciousness and strip from it any semblance of reason spawned from the mind which invokes upon its being a self-incurred knowing through its attachment to reason, nature wishes us apes to remain dumbfounded and in synchronicity of her world remain mere mirrors of her corporeal world. Thus metaphysics becomes known as the wise "art" for it abandons both the political debacles that most accurately depict the human-condition as a primal desire for power through conquest and the purely physical natural sciences that envision all knowledge existing upon an entirely empirical basis.

Conversely it is the political being that intrudes upon sciences through the artificial constructs devised by humanity. Of these artifices birthed from reason religion, morality, governance of people, and technology are all byproducts of artificiality and thus humanity, a species composed of animals that are drawn more to the Idea of the natural, act to destabilize any progression by which reason may postulate growth from ingenuousness. Religion and morality are not intrinsically negative aspects of human culture rather they are the evolution of the humane "virtue" through the societal conscious-creation by which a communal-identity establishes its meaning and purpose, this implicates that of religion and morality its negative aspects are consequences of the instinctual human-nature that has all her creations return to the condition of primitiveness and thus tarnish the reputation of contrived systems of though designed to better the species overall rather than limit its understanding. Any war caused by some moral or religious dispute, in knowing of natures game, becomes established as a war not birthed from religious or moral prejudice rather it is perceived in truth as a symptom of human-nature. However we, as natures apes, are indifferent to such revelations and in hopes to prosper we commute our wills across the battlefield of politics thus inciting the bitter contest of wills by which history as well as belief are owned and devised by the victor of this contest.

It is nature who has removed humanity from their moral dilemmas and by mistake the overwhelming majority praises her for it, they congratulate those who deem themselves as natural-minded and whence they are challenged by an ascetic ideal they briefly return to the ancient ritualistic state-of-mind that mirrors natures desire and cruelly dispose of the ascetic in a fashion that is permitted by the artificial laws designed by those of the collective-conscienceless. It is relevant to exclaim the masses as an unconscious entity, they are like shepherded cattle driven only by their will-to-live and without purpose lack the ambition to strive towards definition of ones life and others existence. The masses must be abolished to perpetuate the success of the species else the sciences and humane arts will be lost upon there manipulation not through artificial-thought/will, no, but through adherence to natures attempt to retain her animals through the halting of their self-development.

"Ascetics believe they are superior"

This concept, to a certain extent, explicitly expresses a minimal level of self-awareness in those members of the herd. By elaborating on a possible superior ideal they unconsciously elaborate on an inner conflict that dictates the herd as an inferior-race destined to service those who have made the way by which power accumulates into their societal position. The ascetic is no more superior than the herds constituents who establish a slave-morality that exists to bring about the pleasurable lifestyle experienced by those wealthy oligarchs of master-morality. Instead of being superior, the ascetic is an exception of the political world of wills and despite the incessant cries emitted from the gathering piss-ant commoners asceticism shall remain exempt from all ideological bigotry that characterizes all humane complexes. No longer shall the ascetic be made a fool of by the purely speculative accusations that are contrived of the finesse of dialectical influence, the art of rhetoric alone must not define a thing less it attempts to rectify from its speaker all ethics. Though make it known, the practitioner of ethical repose is the victor within all debate for it is through his will to abandon even the artificial morals that one becomes an incarnate of nature once more and strikes deep within the heart of the unknowing audience an ideal that presupposes what victory in dialectical debate "objectively" is. Ascetics, if dreaming to overcome humanity and its nature, must awake from their dogmatic slumber and as if among the divine explicate a "virtue" rather than a "moral" in order to appeal to the masses who exist primarily as beasts seeking sexual-intimacy and survival, then, secondarily, as individuals who desire to be graced with a defining purpose to their being.

The ascetic does not believe he is entitled to the respect of others rather he knows through the manipulation of the natural ideal he will obtain it. These ascetic minds are not prancing about in public demeaning others for their charades and slavery to the rich, they are in solitude either perpetuating their struggle with suffrage or defining their being through conscious-creation.

The suffering by asceticism is founded upon natural-celibacy, specifically the aversion of artificially reconstructing natures qualities through the perception, interpretation, recollection, and definition of the external empirical world that exists as the genesis to all consciousness. The frustration by which the enduring ascetic entertains upon the reactionary process that characterizes aspects of the perceived anomaly that is the human condition a "meaning" or "purpose" is a convoluted notion that further encourages the belief that it is an impossibility for one to truly "know" a thing. Like Socrates, a philosopher who may well be the first ascetic, all other ascetics will face only adversity among the conniving sophists who act as the agent of a philosophers Ideas, concepts, and notions rather than becoming the incarnate of their own. This "sneaky philosophizing" proposed by the sophist who steals away the ideals of long dead men and attests that they have no need for their own is an ideology that mimics the philosophizing spirit yet ceases the actualization of a genuine spirit, thus the sophist is merely the educator of another thinkers ideals and despite their obvious failure to procure merits of their own they pretentiously cling onto the shadows of the deceased practitioners of a thinking that aims to manipulate natures representation of herself.

After years of ridicule the unfortunate ascetic who has yet to have realized his ability to influence his deterministic predicament through casual choice and, more importantly, the manipulation of ideals through contemplation of his own is depraved of his humanity and with recourse of the will to evil(uncollected-conscienceless) seeks to participate in the once denounced contest of wills carried on by those of the herd-mentality and master-morality alike. My strategy to success? Acceptance of the natural and consciously create the definition by which you understand the empirical world, though remember the dangers of over-artificiality as to define an existence with an aspect that is unapparent is the deny the plausible eternal world by which our reason is dependent on through the brash perception turned exposition.

The act of caring is one presented only to those who are blessed with superior physical qualities which enable a positive emotional response upon those who perceive their physicality or those who are weak willed and capitulate to either the communal-identity or the herd-mentality. Compassion as human-nature ensures that all ascetics will, at some time in their life, desire the warm embrace of affectionate love though due to the oddity of their free-will they shall be refused of all intimacy and will adapt into a specimen capable of endeavoring the excruciating pain and eventually will sarcastically rejoice in it. Romance, paternal-love, kinship, friendship, all artifices that attempt to resurrect the instinctual affection that is ingrained in almost all human psyches will diminish into a soothe-saying loathing as the ascetic confronts the suffering of the world.

Returning to the parable of enlightenment as a striving towards the icy peak of humane virtue and sin without surrendering to the natural elements that represent human-nature, we come to recognize that the ascetic who has reached such a climax of consciousness will acclaim their being as an artificial reminiscing of an artistically described feeling rather than an actual state-of-awareness that elevates the self-perceiving individual from the instincts ingrained into his psyche as mechanisms to secure the survival and propagation of not just the specimen but the entirety of the species. Thus we come to know that the eager ascetic once detached from his ego has returned to the "first thought," that is, the absence of thought. The consciousness of the human is an amalgamation of desires contorted into the Idea of a collection of psychical characteristics and the perception of them by the absent-mind creates the purposes by which the holistic identity defines its multiplicity of egoistic traits.

Upon the recognition of this concept of the psyche it becomes apparent that any genuine elevated consciousness occurs upon the solitary comprehension of mindful-singularity defined below:

Mindful-Singularity- The evolutionary process by which consciousness postulates its being from a prior source of data(empirical and rational) to procure the methodology that the organism adapts to overcome any perceived and reasoned obstacles that may pose threat to the sanctity of the self-aware life-form. This process is the means by which all information and actualization infinitely exceeds its being through their conceptualization by a conscious entity that removes themselves from their existential essence of thought and thus invokes in 'self-consciousness' an eternal metamorphosis of selfless acuity of consciousness(crystallization).

Purely artificial contemplation of a thing-in-it-of-its-being can only segregate the individual from the libido of nature that permeates all experience essentially postulating a sensation or knowing from solely the imaginary complexes of pure-reasoning. Libido-succession is the only genuine constitution that when enacting will guarantee the happiness of the specimen, the elevated consciousness is no longer a facet of speculative acclimatization of thought or knowing but rather comes to be made aware as a substance of critical analysis of the incessant genesis of the internal and external reality; enlightenment is the synchronicity of the worlds causation, recollection of realities existence through perception and interpretation of it, latency manifesting further psychical latency, and the dualism of holism and atomism becoming understood as a holism of the thing-in-it-of-its-being. Only absurdity will be experienced during the acceptance and mental application of pure-artificiality or complete-naturalism, only the critiquing conscience spawned from the progression of naturalized development encouraged through human interference may assist the individual in apprehending a phenomena.

There is no preference of artificiality or natural-thought, there is only the brash undergoing of one or the other whilst each contest with the troublesome pestering of the other. In solitude, depraved and confused during episodes of psychosis, entertaining one thought to the next while fantasizing on the ideal life without the social and moral conflicts that plague the conscience that acts as the last self-aware companion to the roaming soul that is the ascetic who has grown in spite of natures will to suffocate him with ethical obstinacy and egoistic falsities of character. The romanticism of destiny is the illusion that demands one forget their choice to deny or accept the affair of empathy, to romanticize the aspects of existence is to decimate the empirical world with deceptive delusions of grandeur produced for the purpose to embellish ones perspective so that to remove from them a palpable foundation of thought. Sarcastic weeping and sardonic laughing spawned forth from the musing of a natural or artificial ideal are not invigorating mentalities that provide the vibrancy necessary to counteract the pessimism of asceticism rather only organic consciousness may stimulate the ever-rationalizing mind whilst taming the vehemently indignant conscience.

Certainly the aesthetic of the rose-tinted gaze provides a sublime substance of thought that provides a beneficial rejuvenation of virtue upon the subjectivity of conscious-creation. This romanticism is a desire to be intimate with nature as through the inherent libido of man the ape of ones ideals becomes tempted to rejoice in natures grasp and reduce his artificial manipulation of her and essentially return to the mental condition of a wild beast that acts only to congregate and survive whilst embracing the humanistic sin often confused as the genuine virtue. It is the natural lie, the substitute of character, and finally the means to conceive superficial gaiety as a concept superior to clarifying madness.

The reason as to why we apes are so driven to this intimacy is quite simplistic in its acute self-awareness of the fact that a conscious entity must exist first as a product of nature; secondly as a product of conscious-creation, libido-succession, and mindful-singularity. The reason is that we humans have been cursed with the benign desire to love and have that love reciprocated more so than it was generated. This, however, is an impossible desire to fulfill as it implicates an exponentially growing need for love and, despite the romanticism that infatuates our being, that love we yearn for will never be received by our fullest expectation. Humanity is caught in a net of 'lovely' causation, no matter how much we yearn the facet of imaginary complexes that attempt to perpetuate the illusion of affection those hopeful images that are cherished as anything but artifices of the mind will inevitably perish as the curtain of this false love is torn away from the audacious lovers of fate who wish yet never fulfill thus reviving a hatred that revels behind natures mask of 'reincarnation'(reincarnation in this instance is the being of thought as a syllogism of life-death, life-death being a psychical apparatus that explicates conscious-creation and unconscious-destruction as mechanisms of the mind designed to reinforce understanding of an external object or internalized conceptualization of a thing-in-it-of-its-being). No individual exists confined purely to the science of an Idea(holism) instead the artistic elaboration shall always intrude upon the rationalizing of all Ideas, concepts, and notions as the physicality of a thing is not enough for the ever wandering mind to sate its curiosity.

I will now demonstrate the minds confession to the introspective consciousnesses of its nature:

Mind(Speaking to the Consciousness)- "The only physicality by which your essence experiences reality is that which acts as a memory of the prior, current, and posterior idealization of pictorial and linguistic concepts and their preceding notions, both of which are founded upon a more holistic Idea that elaborates on a phenomenon. Psychosis is the method by which I synchronize the external and internal 'universe' essentially allowing you to perceive and infer a collection of concepts and their corresponding notions, thus I am the mechanism by which you attain the apprehension of causation as a means to influence the predetermined destiny of existence itself. Consciousness is the "being" that emanates from me and so I have the ability to harness it and manipulate its pulsating congruence between the psychical and physical. Those who are of an awakened being shall come to know that the rancor and happiness that has possessed their actions during life is founded upon not the instinctual reaction to an internal or external stimuli rather their emotion is the product of natural desire and so the libido becomes ascertained as the quintessence by which all thought and psychical constructs are birthed from. You are an amalgamation of desires that has evolved into the concept of "self" to explicate "being." Wash away your misconceptions of a notional ego with my clarity and you will attain my ultimate being, that which is neither void or of the whole. Like a well made scale, a bow with an elastic string, or a sturdy bridge I will measure the content of all thoughts accurately, communicate and elaborate thoughts concisely, and act as the means by which the psyche will traverse between one moment to the next with precaution of the future. With destiny abolished your fatigue will dissipate as you enact a choice of reason and a return of vitality to the soul shall invigorate you to establish principles by the analysis of a perceived and hypothesized genesis of a thing and form from that analysis a definition. I will act as your light as long as you allow me, no longer shall you be carried forward through existence by the bodies sensationalizing alone, the inanimate universe will be made animate by your recollection of it. We think and therefore we will create, only the material plane resists me but through the bodies interaction with it your will shall influence the unconscious spectrum of matter, space, time, and energy."

The people of the collective-conscience will criticize ascetics for their rationalizations and judgments whilst pompously implicating that they are too virtuous for such "trivialities," they are hypocritical for they are self-contradicting. Of the public misunderstanding of asceticism as a spiritual or even political thing there lies the instinctive desire to control, to undermine, and finally to depict. Asceticism is a thing that depicts, so truthfully the public are not at fault though they do lack a holistic interpretation of ascetic ideals. Of asceticism their exists the distinction of knowledge as a product of the syllogism(fusion) of the sciences and arts and birthed from this combination is the philosophies that surmise the purpose and definition of physical and metaphysical things. What do we have to fear but the hedonistic raping of the virtues that fulfill our being, to fear those individuals who are sated with their contemplation of the representations of things rather than the nature of them are purely scientific in their musings of appearances, of those who entertain the concept of the soulful nature they arouse the spiriting will to strive in the prospect of analyzing nature and her contents.

There is no rationale in imbuing an egoistic knowing into things, the surface of an object should remain pure of any artistry if one were to elaborate on its being, to go beyond this romanticism of an object is to understand the thing-in-it-of-its-being. There exists combating concepts postulated from all dueling Ideas syllogisms, here is a diagram where I accurately repurposed the Aristotelian usage of the syllogism:

(Idea) (Idea)

Concepts of Idea Concepts of Idea

(Dependent) (Dependent)

Independent Concept Independent Concept

Independent Notion Independent Notion Dependent Notions

Of the syllogism of the Ideas we come to recognize the science of thought as the result of a collection of concepts and notions spawns two intersecting principles called Ideas, though Ideas in-it-of-their-being exist independent of their segregating concepts and notions. I will now utilize this holistic Idea of syllogisms to craft a diagram that defines the human condition as a system of emotional being and struggles occurring upon the syllogism of pleasure principle and suffrage principle:

Pleasure(Idea) Suffering(Idea)

(Independent Concepts) (Dependent Concepts) (Independent Concepts)

Sexual Intimacy Desire for Sex Unfulfilled Lust

Affection Causation of the Human-Condition Spite

Love Causation of Emotion Hate

Libido-Succession Complete-Naturalism/ Over-Artificiality Natural-Celibacy

Sated Desire Causation of Libido Unfulfilled Desire

Understanding Confusion Foolishness

Knowing Discordance of Knowledge Unknowing

Acceptance Actuality Denial

Ideologically pleasure and suffering are two inherently opposing things that are inseparable by the logic that one implicates the other thus suggesting a congruent dualism by which each Idea both repels and attracts the others correlating concepts and notions. The desire to be loved and the desire to abandon suffrage are both integral concepts that necessitate the feeling of purpose within life as without that proposition of meaning the individual goes without the ideal significance that they entertain as the remedy of their unwanted experiences. Compulsion of the reason that posits purpose from the observations of the mind-body is the mechanism that we consciousnesses depend upon to bring about the substance of virtue, a virtue that is to be applied upon the ordinary affairs of the striving individual who seeks the exposition of all known and confronted unknown things, it is through this compulsion that we come to judge anything rather than merely perceive its qualities.

Of course pleasure and suffering as aspects of the psyche are products of human-nature and as such when one is removed from nature, whether for the briefest extent of their life or perhaps the entirety of their existence, they begin to develop abstract thoughts formed not through the reasoning of natures qualities after observation of her being, that which exists as the external world first and internal world second, rather they develop a purely fantastical world, one contrived of delusions that one who wishes to retain abstinent of nature will perpetuate in an attempt to secure his pseudo-psychology and relieve his conception of it from any genuine existential burden. Be reminded that the acceptance of determinism should become known not as a delusion by which the individual excuse his being but rather it is the acceptance of that there are specific qualities of existence whose outcome can not be manipulated, though I admit the mere action to change a dilemmas nature is an expression of a persons will and so it does defy all laws that dictate that no individual has no influence over his presence in the natural universe.

One should devote their being to a systematized routine designed by them explicitly for the purpose to attain a goal. Mental health should be a concern of the most importance when considering any ideological struggle with a philosophy that conflicts with your conscience however there will always be potential risks encountered and only the strong willed passionate shall cast away their self-concern and embark upon the tempting conquest of a thing. Though the weak may try it is by understanding that the universe is unfair that we come to know that the trivialities of those who the masses consider of an insignificant stature are ploys to subjugate nature and are thus ascetic, power can be obtained only upon reasoning the artificiality of natures being. Whilst we may manipulate natures contents through our will we must remember her purely empirical being, reason alone may exist to project a preferable state of nature however that reason must, like all thoughts, remain with the realm of what is considered reasonable rather than universally true. There is no objectivity, even the physical observation of an event that transpires is perceived differently among its spectators, it is also remembered in a plethora of manners that attempt to humanize the event through the consideration that their existed a "meaning, purpose, or quality" of that event. This is subjective reasoning and it is this virtue by which we as people individuate rather than exist as solely mirrors of the empirical realm.

Unfortunately for society there exist the notion that all Ideas and their corresponding thinkers ought to exist as one ideal, to remove upon the universe its multiplicity and force upon all consciousness an eternal uniformity. To overcome this unsettling prospect one only needs their knowledge of mindful-singularity and all of its forms(oceanic-feeling, eternal-recurrence, eternal-recollection, mathematical singularity, etc) to truly comprehend the destiny of man and his "becoming." To undergo it? Practice hedonism, a hedonism that rectifies the struggle of conscience against virtues rather than the morals deserving to be denied, to become a virtue that devours all other virtues and dwell into the recesses of the psychical-essence that makes up all spiritual representations of living death.

Beyond this reminiscent idealization many men and women alike do strive with effort, they do away with the arts of apathy and self-resentment and in moments of clarity shed their egoism's in their entirety effectively abandoning the artifice of the humane identity. No longer are these individuals chained to the collective-conscience that would have them speak of a "WE" beyond that of scientific application, no longer are these individuals free to manipulate the conscience of man in a fashion that would have him confuse morality for human-nature. They become ascetics who differentiate from the world, from their ego, they become practitioners of free-dissociation. They let loose from their mind its infinitude of thoughts and through the conveying of Ideas, concepts, and notions they mantle the first and last thought, that which occurs in absence of such a thing.

Their exists physiological disadvantages that negatively influence the individuals psychological condition, within the mode-of-thought of self-preservation one may articulate coping mechanisms to not only embolden a skeptic character but may even delude themselves into the impression that their appearance takes on an extremely different form than what a soulless pictorial image of their being would depict. While the soulful glee may bring "virtue" upon our representations of life and her natural beauty it is the crippling pessimism of asceticism that envisions the external reality in the most genuinely objective demeanor as it is a spectacle that goes without the romantic interpretation that masks our gaze of the world and dotes on the insecurities and aspects of confidence of the introspecting and extraspecting consciousness naming them humane things rather than dissociating from them a sincere definition that may better describe the physical thing in-it-of-its-being.

Through the comprehension of a physical being any subjective notion on the purely fantastical elements of its appearance are lost upon the void of emotional-thought, emotions are a product of human-nature and so when one abandons them and even overcomes the apathetic sensationalism of a thing they come to know what is unknown to all, they come to know of the literal individuation that transcends character, wisdom, and analysis; they become sapient during the utilization of their sentience. They are no longer drones of the naturally occurring world, mentalities are created rather than adhered too and even those ideals sprouted from these modes-of-thinking as well as the thinking itself are definitively discerned of their nature and if so pleased dissociated from in the striving to differentiate even from the proclaimed "self" cherished as "self-overcoming."

Let us now entertain a thought-experiment that acts as the example of the void of thinking itself. Imagine a physical object that can be perceived, the perception of that object is not the object in-it-of-its-being for that exists beyond our senses, instead what we are witnessing is the representation of the postulated from the bodies senses of the empirical world interpreted by the mind that reconstructs the sensory-data collected by the bodies appliances and there corresponding nerves and neural networks. However the object that exists in the purely external world, while incapable of being perceived, may have its state-of-being hypothesized of through articles of pure-reason such as mathematics and logic. The object in-it-of-its-being is impossible to directly perceive, by reasonable imagination alone as well as any physically related doctrine founded upon the comprehension of an empirical pattern we can deduce the state of the external object in-it-of-its-being. Beneath our senses and reason there lies only the space, time, energy, and matter that composes the universe itself. The object in-it-of-its-being exists in correlation with these natural qualities of reality as it is our perception and interpretation, "the representation of the world," of the object that exists without these natural laws for our knowledge and awareness of the syllogism of space-time that we have become accustomed too and have accumulated an understanding of is but an illusion cast by the consciousness that inhabits the mind. Thus we come to know why it is that one would assume that the Kant's "thing-in-it-of-itself" exists beyond space-time despite leaving an impression upon the senses thus indicating an existence within the natural occurring world. If one were to suggest that the thing-in-it-of-itself exists solely as the conceptualization of a thing, whether representative or suggestive, then we would come to know of it as a concept posited from the original Idea of that thing and thus it would be implied that this concept is a rationalistic construct rather than an empirical one. And so I conclude that of the being-in-it-of-itself as a facet of knowledge is the projection of reason that hypothesizes of the external object in that it deduces the perceived phenomenon's state-of-being in accordance with the natural laws. Here is a syllogism of the internal mental world that exists as mere representation and the external empirical world reasoned of through the appliance of sensory-data(the mental representation exists in conjunction with the natural world though there resides a minuscule delay by which experience is perceived only after the physical stimuli is sensed by the bodies organs, creating the empirical-data, and then interpreted by the mind which dissimulates that data and simulates from it the representation):

NaturalMental

Natural-Existence Nature-MindArtificial-Thought/Natural-Thought

Object-in-it-of-itself Object-in-it-of-itself Religiosity

(Without Space) (Without Time) Arts Sciences Communal-Identity

Energy Being Matter Collective- Uni- Collective-

Conscious formity Unconscious

Unconscio- Death- Conscious

Essence Form us Life

Society Anarchy

Inanimate- Object Sentience

Picture

Time Reality Space Imagery- Senses/ Individual- Secularity Individual-

Represenat- Reason Reason Conscious Unconscious

ation

Dimensions

(Without Matter or External-Universe Humanism

Anti-Matter) (Inanimate) Animate-Picture

Internal-Universe/ Pure-Thinking

Dimensions Organic-Thought (Animate)

(Without Energy or possible (Animate)

Anti-Energy) Egoism/Morality

For most, humility is the path to enlightenment as it conceals the ulterior motives inherent to egoism's that are harmonious with human-nature and once those artificial moral constructs become infatuated with the natural we are reminded of the joke that perpetuates a dying-mood. That joke is anything but scientific. What is its purpose? To define life herself. Thus it is forgivable yet arouses suspicion.

The appearances of all things, both internal and external, are the components by which we depend upon to sprout forth all faculties of reason. The economy of Ideas and the commerce of thought itself is founded purely upon retrospection of the empirical and is regulated scrupulously with the inquisitive intent to figure the basis by which we as sapiens rationalize with the illusion of space-time as the mind functions to perceive its introspective being. As evolution implies, time-space existed prior to the conceptualization of it and as such the brain is a device of nature to know itself. Of psychology there is only the definition of the spiriting will of the animal, that which transcends Schopenhauer's will-to-live and Freud's will-to-pleasure and the hypothetical will-to-suffer entertained by many deathly sorrowed people who have negated in themselves the complexion of virtue, that which blushes in art and diminishes in non-rhetorical pure-science.

Our society is one that is unconscious of its development and as such there are individuals who identify so much with it that they to become unconscious in their pandering to the evolving system by which those of the collective-conscienceless manipulate. It is a tragedy that has befallen man that his rulers that arrive in the form of politicians are but mere puppets endorsing the schemes of the wealthy elite. Those who lack a capability of discerning the nature of the thing-in-it-of-itself are doomed to become mere objects that must adhere to the answer of those who lie of a vision beyond the sense yet it is this lie that procures more truth that any fault of pure-empiricism. The resolution to logic is to begin an inquiry of nothing, that is the only way to go beyond the pure-thinking that only perpetuates further thought.

If a man is one of irrationality by the notion that he is incapable of knowing the subjective unknown or not knowing the objective known that he is the fool of the people who dance on words of wisdom rather than explicate thoughts of universality. Of these men there exists three kinds, the sacrificial-hedonists who praise an artifice of love that they are certain the community shall gift to them upon their virtuous moralizing of the world and her inhabiting animals, the persecuting dogmatic prophets who think of themselves as the worlds witness of a "perfect virtue and sin" that must must be preached of through the mantling of several egoism's, and finally the last and most despicable of the three the jesting children who think themselves to be a conduit of an elevated plane of reality, all three of these people believe themselves to be cherished but in actuality they are the seekers of attention, an attention that betrays their hope as they become the dunces of all parties.

Of the pervasive immoralists who demean others for their belittling of virtues, they too suffer from an attempt to redeem character from the ashes of discernment. Neither are these immoralists knowing of the egoism of morals and neither are they aware of the abused conscience that they adhere too, one that is chastised by the self-overcoming ego for its instinctive reaction to 'make right' as suggested by the role compassion has within the Idea of human-nature. There is no ego in those who reject both morals, and so there is only a soul denounced by the community of reductionist's who play at a higher morality than what is commendable by the subjects they rule over. The immoralist is one who condemns contemplation yet he himself defines his being as a mulling personification of superiority that carries the burden of a defined tragedy that he unknowingly chose to neither throw off or succumb to, while he may strive he is a masochist by nature and that is why nature leaps over him as he dives into madness. Are we to think that the specimen is striving whilst enduring the impatience of stagnation? In the case of the philosopher there exists the mentality that one only knows what may be subjected too however in those who envision there own incurred enlightenment a great following of appraising thinkers will come to analyze and redefine what was once considered an 'original' thought or even a mental 'error.'

If the ascetic is unattractive to those common-men, if his thoughts are to be labeled as controversially untrue as if to implicate they are too true, if the morality by which he suppresses the conscience of natural origin vanishes and he is considered rancorous by the notion that he is a valid case of an 'evil' monstrosity, then we as logical thinkers that subvert emotional unconsciousness will accumulate the apatheia as legitimized by ancient Greek practitioners of reasonable discourse of the world presented to them, fictional and literal, then we know that these ascetics were afflicted with a morality that attempts to balance the perspective of their debating opponent and their idealization of that opponents perceived ideals. We as thinkers must analyze the state by which the relationship between opposing forces becomes the actuality of societal discordance through the usage of dialectical tactics and rhetorical rebuttals affecting a superficial knowing otherwise we will fall victim to the error of mistaken clarity of absent-mindedness and be ruled by Ideas as we attempted to rule over Ideas.

It is of no surprise that the striving ascetic faces little consequence whence measuring virtue, sin, and the morals that bind the two together, at least when he represents them as facets of his imaginary epilogue that is proposed only to exist to fascinate the analyzers of such a conceptualization. Of superiority? There exists only your elaboration of it, anything else is uncertainty by default. This has been exemplified already within this book through discourse as well as analysis and the contemplation of inferiority will be continued further on.

"Ascetics should embrace hedonism"

To abandon the rhetorical debacles and dialectical techniques utilized by political minds who wish to embrace a self-rule not only on their perceived being but also the being of others who are just, if not more so, contemplative than this originator of thought. To go beneath the minds uncertainty of the simultaneous perceiving of the extraspected universe and introspective universe we must do away with the concept of a naturalized form of thinking and its alternative artificial form of thinking and consider our existence as one that is purely of an organic material capable of transcending the metaphorical membrane of rationality as well as the experience this reason is posited from. The mind may well be like a filtration device to which the consciousness existing within is benefited by the purity of reasonable extraction of the empirical realm. Imagine under the soil by which we live upon an aquifer of sedimentary stone to which the remedying water permeates whilst sinking downwards as well as flooding upwards, this water is representative of thought itself and the vastness of its capability to ascend to a hypothetical troposphere-of-consciousness where the physical society flourishes despite being unaware of the subterranean influence that is the collective-unconscious. This thought was in-it-of-itself beyond space, time, matter, and energy through it was produced by that fourfold syllogism as are all thoughts yet this expression alone proves that there is a need for a metaphysics, one that allows the individual to think as creatively as they would analytically beyond the hampering discernment that limits the cognitive function of emitting self-elaborate Ideas and there preceding concepts and notions. Beyond this society of individuals living within the troposphere? Layers of possibility that are not limited by the purely scientific elaboration of the physical universe. Past our earths spheres of air(atmosphere) that encapsulate their prior influence as the laws of gravity dictate there exists oval spheres of magnetism(oval collapses upon center creating polarity) that, through comprehensions of the external experience, devise the being of solar systems, the central stars that determine the orbit of other planets and passing extraterrestrial objects, the planets that are formed through matters polarization of gravity and attraction to other objects that emit an electric-magnetic field within the void of space, and within the cores of those planets the mathematical concept of 'polarity equates the compression of poles to form a linear structure by which matter is attracted to a center to form density.'

I am certain the simplicity of this notion will be negated by the pure-rationality of those who have embraced their ego-eccentric conceptualization of mathematical doctrines. However in reality this only proves that from this equation of polarity those individuals understanding revolves around the prejudiced falsity of purely experimental-data.

The incapability to comprehend for these myopic purely scientific thinkers who have negated the soul derived from a phenomena is a constant occurrence. Rather than discovering hedonism of thought and asceticism of thinking as separate yet conjoining Ideas they revert to the mental conditioning of depending upon a former stimuli to attain what they believe to be a conceivable Idea. We ascetics are of a different variety than even those who impress upon the world a natural-thought that tempts the prejudice of others who have yet to acclimated a depiction of nature, one that they may name their own. This thought-experiment alone expresses the capabilities of cognition and the intertwining intellect that desecrates ridicule through pure-reasoning, if one were to discriminate an ascetic for his elaborations of an Idea that correlates with concepts pertaining to what I have just surmised through an equation as the essence of the void then their ignorance shall only bolster that masquerader of thoughts spite as well as that spite will encourage further ignorance. This is a law of polarity that is integral to all Ideas, whether doctrines of mathematics, ethics, or even natural philosophies and art, there is symmetry in all creation and so there is a natural analysis to all universality.

No ascetic should attempt to establish a romanticized perspective of nature beyond their contemplative assertion of will over that construct of virtue, though often times they do make that simplistic mistake of reverting to a primitive methodology of depending solely upon the internally empirical realm to further their conception of a naturalized intelligence. This complex resides within the desire for an affection beyond the perceived self and thus those who depict an artistic representation are, in actuality, resorting to the projection of an ideal through free-dissociation rather than accumulating an apprehension of the real world beyond the senses. Many individuals at some time within the minuscule duration of their life develop a fantastical approach to interpreting the world and rather than resorting to the analysis or discernment of this creation they act to perpetuate its falsity in an attempt to invigorate the Idea of an audience that is believed to exist within their grasp, that is, their recollection of understanding the vast plethora of separate conscious entities that resides through the history of both the posterior and prior existence of multiple holistic universes, both 'real' and 'imaginary.'

To be an ascetic thinker requires disciplinary action that exists to manipulate the constructs of an artificiality, not through a self-incurred knowing that acts as the means for an artificial analysis and possibly even a recreational complex of a discerning conscience that acts iconoclastic to any interpreted immoral dispositions or definitions, but rather to disintegrate the egoistic ideals of others through your individual conscience and procure from that process a genuine superior morality. To accept your role as the superior individual who exists of one conscience and enacts disciplinary measures of authoritative machinations against those of the collective-conscience and the collective-conscienceless alike. Do not be afraid to exclude yourself from all social groups, rejoice in the comfort of isolation for in that solitude you will find happiness in ascetic pleasures whether they be linguistic comforts of poetic intent or the philosophical elaboration of a scientific thing. In regards of asceticism, only pain will be experienced through the socialization of the individual as it is only human-nature to critique the innocence of those of a higher cognitive potential and from an envy birth a projection of malice that shall become the artistic depiction that attempts to manipulate the communal-identity by which all society and its adherents find the means by which they live. Exclude yourself from society and you will come to know of its functions to a farther extent than those who participate within it.

What ascetics need is a healthy flexible routine by which they can abide whilst recognize their ability to abandon it at any time they feel the necessity too. In life all one needs is a yes, a no, a question, an answer, and finally a dream. Engaging in sin, accepting hedonism; there will be no true enjoyment found within these things; only humanistic potentiality converted into further wickedness will be explored upon this mentality thus hedonism will be perpetuated as well as mindful drunkenness. Of hedonism think of it as another asceticism, like a mug of liquor mixed with a wide variety of spices drink its holistic madness and soon your mind like a stupor of liquidated essences shall wash away any misconceptions of those who elaborate on metaphysical notions that attempt to apply a certainty to an already certain reality.

"The 'Ascetic' is a social role"

This is a misconception by default as all ascetics, whether of a higher cognitive functioning or lower one are naturally inclined to prefer solitude over interaction with even like-minded individuals. The incapability to interact with others as those of normalcy expect ascetics would is the definitive reason as to what influences an ascetic individual into exalting the concept of isolation rather than depend upon the more holistic Idea of the 'gay community' many often believe themselves a part of.

Again, being ascetic does not implicate a belonging to a specific ideology rather it suggests the opposite, that no single Idea and its preceding concepts and notions may impact the perspective of the individual thus invoking a clarity through personalized elaboration of ones own creation as well as the creation of others through discernment and analysis. The description of a thing is retrieved firstly upon its conceptualization, the conceptualization is posited from a pictorial imagination or linguistic contemplation, both of these articles of reason find their basis upon the external experience beyond the representation that is incurred within the mind upon the interpretation of sensory-data perceived: for example what we see is what the eye functions to interpret of the physical stimuli that is the photon to which reflects off an external object and imbues into itself the structure(color and form) of that object. In this case asceticism is the unknowing of the external world yet it is the elaboration of it through reason postulated from the recourse of knowledge acquired prior to the contemplation of the present; it is the hypothesis of what is beyond the senses. None may identify with the world yet all still consist within it.

Just as one may think that their personification is self-evident, in truth these things exist primarily to the external reality and secondarily to the internal representation thus the personification of things in-it-of-themselves consists entirely within the internal reality and all attempts to assert a character to the already present universe beyond that of our comprehensions are futile for they are mere artistic elaborations of the consciousness that resides within the mind. So those who strive are those who are actually entertaining their mental complexes and to those who do so without a metaphorical stagnation that halts the deception of self-elaboration they are lost within their presentation of the world rather than invoking a rule of the world beyond the senses of the body and the minds dissimulation and reconstruction of the sensory-data retrieved from external stimuli.

Of society there exists a cultural beauty that is projected by the masses, this culture is a segment of the communal-identity and thus it is a conceptual elaboration of the holistic Idea of humanity; what we find upon the consideration of this is that of history and the civilizations that we idolize through imagery there is no objective discernment of the communal-identity. Think of history as an Idea that presides within the collective-conscious, within this Idea there exists the concept that of all history history itself is a collection of ideological struggles that manifests through the actions of a societies people. Does this not express the existential crisis of life? All patterns are repetitive, what we interpret may not truly be, and so we can never know for certain whether human-history refers to the progression of human development or the inertia by which humanity refuses to perpetuate the paradigm and its causation. The individual may acknowledge their social position however it is only when they extract themselves from the Idea of that position that they begin to recognize their truer being, that is their belonging. Some may identify as a role they have no objective relation with whilst others subjectively describe the roles of others as if attempting to impress upon them a 'genuine' being through romanticized projection.

There is no personal Idea instead there are thoughts that are either spawned upon the recollection of some past experience or reasonable discourse with it or thoughts incurred within the present moment that attempt to establish a foundation beyond that of the crystallization of consciousness and the present moment, that is they attempt to transcend the retention of the moment that occurs upon the representation of the external reality within the mind. Their is a polarity of consciousness; the introspection-extraspection duality that I will depict through another syllogism:

IntrospectionExtraspection

Synchronicity

Representation Knowledge of Universe Physical Universe

Imagery/Language Knowledge of Objects Objects

Ideas Animation of the Universe Inanimate Universe

Emotion Characterization of Phenomena Inanimate Phenomena

Through synchronicity we have the ability to accurately interpret the meaning and purpose of all occurrences including those of a wondering that aims to depict a thing and the thing in-it-of-itself that is being depicted. Though it is entirely possible that the desire to accumulate the ultimate wisdom may overcome the reason of an ascetic and in this unfortunate spectacle of eventual madness that ascetic well dwell only upon the personalized realm rather than accumulate a comprehension of all existence as something infinitive yet can never be holistically made aware of in its entirety. Consider the declaration, "I am and thus I have become." While it is correct that ones own existence itself proves that at some point that existence was created to concentrate only upon ones own being, that is by the notional claim that one is only a succession from his past self incessantly morphing into a new self(mindful-singularity) as time transpires, this Idea is of a superficial nature as it acclimates a 'persona' of self rather than a genuine actuality of consciousness. This is how one delude himself into donning the 'death mask' that inspires a metaphorical destruction to all animation or even how one becomes like a snake with an 'infinitely shedding skin' that produces the same result per comprehension of the science of psychological adaptation to an environment, while, if introduced from one environment only to be placed in another, one will retain the features acquired from the last environment that specimen will eventually develop new characteristics as a result to the exposure to the new environment and those old aspects developed through evolution will be lost. Then, once the specimen has evolved anew, if returned to that past environment the organism will begin to lose his newly acquired traits and will redevelop those old ones in the attempt to become the most capable organism according to what traits are needed to survive within a specific environment.

Nonetheless, despite the benefits of thinking individually, one is bound to return to the application to the 'WE,' that is, the collective-conscience of which exists to manipulate the minds of free-thinkers and have them enact a subservience to the 'higher men' whom have been blessed with a deterministic life of comfort developed from the labor of poorer citizens that exist with the construct of society. Of the collective-conscious the concept of a master-slave relationship applies as well however rather than it explicating the artificial morality that tempts its practitioners into benefiting the lives of dictatorial oligarchs the collective-conscious exists as a spiritual mechanism that would have the organism contribute to the amalgamation of both conscious and unconscious forces that exist from the postulating of the organisms desires as well as their thoughts. Essentially the collective-conscious is an artifice of nature and it is precisely by nature that she would have her creatures stunted in their progression through capitulation to her will, that which acts to negate the will of the animal itself.

"Asceticism is the negation of society"

This is not entirely wrong however there are misconceptions certain to arise from the consideration of this provocation, thus it should be known that of this thought there exists primarily the prejudice of those iconoclastic to asceticism and secondarily their exists the actual knowing of ascetic clarity through pessimism. By comparing asceticism with the Idea of purity itself the justification for despising ascetics increases in its potency as it supposes a 'virtue' that is lacking by the masses and so, in a way, the people of the masses become envious of ascetics through their self-deluded analysis of their presupposed character.

The hypocritical duplicity that is formed upon the consideration of society as an objective construct is, despite the knowledge that of society their exists a multitude of ideologies that compete with one another through their associated constituents that practice a specific or even flexible system of thinking, one of an unknowing desire to exacerbate the animosity between individuals as a result of conflicting Ideas. This lie of a 'truer' system of governance is one that in conjunction with asceticism is reductive; it conjoins the ideals of a group together and names it the 'uniform cause,' this cause is a symptom of the communal-identity. Thus those practitioners of a common-ideal have embraced the herd-mentality and have come to accept their role that acts in unison with others despite the obvious apparent aspect of human society that such a unison would implicate the removal of personalized dreams of the individual and have him resort to labor solely for the prospect of their survival and benefit. Of a society there exists only the needs of the people and those of the peoples rulers and unsurprisingly the demands of those rulers typically usurp the common desires of all their citizens.

The dynamic by which a society operates, that which is defined through the reduction of populace thought and the introduction to that minuscule amount of thought an influx of misinformation is the means by which the herd-mentality thrives rather than it being excommunicate by the few self-aware agents existing within the world of peasantry and misfortune. The idealization of the common masses logic and sensibility is intruded by the pervasive arranging of the communal-identity by those benefited by oligarchical rule as well as by those oligarchs who instate the process by which the people of a society indoctrinate their lives into a systematized approach to living itself, what is this living deemed as? The culture by which a people finds their pride and purpose upon, all other living is conjecture and is thus free-living. All that is required for a minority group to effectively rule a people is the acquirement of powerful roles within a society and the means to ensure that the benefactors of those roles as well as the inheritors of the roles themselves are, in fact, constituents of that ideological slavery that seeks to suffocate the voices of a majority class whilst also harnessing the labor and struggling of that class against its despotic leaders that attain economical and social superiority upon the perpetuation of this ideological struggle.

All that is needed to manipulate the herd is the distribution of goods to those who adopt and ideology prompted from a ruling party, this ideology is implemented into a society firstly through the introduction of its 'honeyed' personification that attempts to infatuate within the minds of its spectators that it is a self-conscious undeniable method to attaining pleasure; and secondarily through the implication that this pleasure will bolster not just the reputation of the pleasured but also deem them an appropriate individual who has negated the suffrage of the world and its inhabitants through the sheer optimism that now supposedly penetrates the lives of all who would adopt such beliefs and mentalities. Of religion, all fall into this categorization of Ideas as of them they all award the capitulated members of their false beliefs with notions of sincere community and compassion of related to a faith: of political philosophies all mirror this system of organization, whether intentionally or not, as of them their exists the concept that of a system of politics the people existing by its decree will benefit as well as become respected participants of, truthfully, an Idea of society rather than society itself.

The political representations that attempt to enact a definitive identity that can be ascribed to a nation can only be considered accurate portrayals upon their recognition of the most innate yet abstract and degenerative aspects of a culture; for example the Aztec societies(warring tribes and small city states) after being conquered by the Spaniard conquistadors, such as the likes of Hernán Cortés, abandoned their ritualistic massacring of captured enemy soldiers, unlucky infants, and children alike once dominated by the might of the Christianized European colonizers and when introduced to the culture of the victorious nation the original culture was superficially abandoned as it was still practiced in smaller social groups for a collection of old ritualistic practitioners of the dying faith gathered to perform the hideous acts of human-sacrifice. This demonstrates how exactly a society dies and from its corpse a new one arises, one that inevitably forgets its ancestral culture, a culture that evolves with the worlds societies as new ideologies posit from their significance the 'political sphere.'

There certainly are conservative individuals who comprehend the adaptation of tradition and continue the 'progressing identity' of a people however their political form of evolution is just as hypocritical as those of liberal individuals and their corresponding manipulated masses who act as the means to social reform rather than the contributors and proprietors to that dreamy 'ethical change' that acts only to distinguish the existing social constructs as repetitive functions of human error rather than that of a constant ingenuity. Of the liberal will to revolt, it too shall be forgotten as had the structures that existed prior to the 'call to change.' Of reform only those of the new societal elite shall benefit tremendously, of the people who endorsed that revolutionary change they shall receive a moderately humble award for their support, of those of the vanquished communal-identity? They will become the means by which both benefactors receive sufficient pleasures for their rebellion.

Within asceticism there is fated to be definitions of ascetic ideals that directly conflict with others, and so, similar to the realm of politics, asceticism is itself a gullible Idea: it is capable of being compromised by the subject who ponders its contents. Of hedonists and potentially ascetics alike it is plausible that of the two there are agreements to be found in contemplation of specific speculations and judgments concerning subject matter and like all opposing forces these complying thoughts are to be discarded in their united pensive sincerity that acclaims a falsity in the separation by ideologies, essentially having the participants of contrasting beliefs perpetuate their persistent egoistic struggle. Despite a shared perspective disagreements of two belief will arise and from those disagreements their will come to be complementing concepts that attempt to justify not only their preceding Ideas but disprove the Ideas that suggest an alternative credence. From this we can discern that of hedonism, the concept of preferring and enacting pleasure rather than suffrage, the means by which one may attain pleasure is just as incomprehensible as it is oriented to the individual experience and their personalized reaction to it. And so hedonism in consideration of society is the acceptance of gregarious corruption through the acceptance of a multitude of socially established means to attain further pleasure; of each communal belief there lies a motive to perpetuate the concept of a culture and continue its spectators wonderful admiration or even an indulgent dread of it. Thus asceticism becomes the means by which we may escape the cycle of societal entertainment and in conciliation with the solitary freedom attain a 'higher virtue.'

Of asceticism there is the acceptance of an apolitical attitude on the existence of not only the self but also the community; centrism is to be the talent that befalls the thinker, that is, the indoctrination into thought a genuine uniqueness that is accustomed to the personalized comprehension of things. The majority of humanity is of a herd-thought and as members of an established mass of compliant individuals there is little significance in their differences, they are of the same mind and as such they are of similar interests and rationale.

This apolitical thinking instigated through the pessimism of asceticism is the means by which renowned philosophers and other varieties of famous thinkers have become acquainted with the distinctiveness by which has garnered them a following of aspiring students and criticizers whose objectives are to redeem the herd-mentality through the denouncement of peculiar thought. Of ascetics negative and positive responses to an Idea are to be acquired upon their cognition and so when identified as of a character that correlates with its spectator, the Idea studied attains a character of its own, one founded upon the fascination and boredom experienced during its contemplation.

And so we come to the conclusion that asceticism is an impossible ideology as it was never one at all, of asceticism there is no characterizing traits imbued into its idealization, of asceticism there resides the thoughtful glance into nothingness and from the procurement of this absence of mind a resolute definition of the universe and the nature by which it operates. Asceticism comes to be known as the condition of unknowing, or at least, the negation of our own corruption of the universe through distinguishing it as a product of humane recognition.

Ascetics, rather than gathering like common masses, would rather prefer the comfort of private study and in this dehumanized environment where the specimen fails to actualize his humane role they negate their instinctual social nature in preference of one that may only be considered philosophical segregation. Experiences will not be had and as such neither will their interpreted significance be explored whilst these happenings are given superficial definitions by which the means of life itself acquires a purpose which lays solely upon our entertainment of thought. Conscious creation, that mechanism from which we ascertain meaning of the external world as well as the internalized one that has come to be known as our conscious evaluation of the world itself, is to the ascetic who has cleansed his perspective of any egoism that acts to characterize a thing through the romanticizing of it, a purification process of the external world that has imbued into it inherent aspects: it is here that we know that of all characterizing of the universe this humane personification the means by which we contort the prevalence of the universe is lost and upon its death lies the 'rosy' interpretation of it, thus we know that of all philosophical romanticism there resides only subjective reminiscing of the prior perceived world rather than the acceptance of a self-evident objective definition of it posited from a clarifying analysis.

Those who endeavor within the participation of society, a participation that exceeds what is necessary to survive, are bound to eventually exhaust themselves through the repetition of routinely duties performed to retain a 'social-image' that is truly unimportant when considering the genuine happiness of the individual. Whence the triviality of sociability and its intrinsic implications of status and purpose are exposed as irrelevancies in the pursuit of satisfaction it is only logical that those of hedonistic dispositions are to abandon their lofty attachments to a community as they begin to strive solely for the personal benefit. This selfish lucrative behavior of those previously affiliated with communal affairs should not be confused with asceticism for this self-beneficial attitude was the dominant reason for all of a sociable nature to persist in their 'festive' struggles; rather of these people who have resorted to the communal approach of living only to turn to isolation they are of a special kind of hedonism, one that deviates from an aspect of human-nature itself, the consolation of the individual through communal affection and definition of life through the reasoning that society attains purpose in the lives of all its participants.

Their may well be certain consequences to the growth of ascetic ideals, not only will the communal-identity suffer as an increasing amount of individuals begin to prefer solitude thus evoking the concept of a culture as one that acts as a misrepresentation of ones being, but also the societies that persevere throughout epochs of reformation enacted through the revolutionary spirit originating from those of peasantry are defamed and disrupted as those of asceticism destabilize its foundation through harsh critiques and the seceding from participation of societal. This creates a situation where the oligarchical rulers that control society lose their influence of the herd as the constructs enacted(such as the communal-identity and collective-conscience) deteriorate along with the ideation that such things are prominent facets of a community that the masses need in order to live 'virtuously' or 'civilly.' What incentive is there to perpetuate the ideal society?

Considering that never has a society existing within a specific age ever been as indifferent to the sense of wonder that encapsulates the human experience as the present one, the audacious claim that societies members ought to retain that superficial image of the community through the participation of its endeavors alone is enough to remove from societies more intelligent adherents the dumbfounded gaze associated with herd-mentality as the purely sentimental notion that of a community there exists the foundation of gaiety is a hypocrisy motivated by those of a collective-conscienceless oligarchy who seek to further their power over the masses who they cripple with deceitful propaganda such as a 'communal-identity.' Practical anti-societal sentiments will rise as more individuals begin to prefer the comfort of solitude and soon enough those artifices devised by the societal elite meant to pacify the herd and embed in her a loyalty birthed from a sense of meaning and purpose will crumble along with the fundamental assertion that individualistic ideals that compromise the well-being of the community are to be avoided as their indoctrination implicates the removal from the collective ideals that act as the last remaining solace for one to attain even a fragment of virtue. For those of a societal affiliation there awaits the dive into madness, of those who take the dive they are certain to become philosophers.

"Ascetics are degenerative"

Those who make such absurd statements as this are driven by a political agenda, that is they, knowing that the rise in ascetic ideals can only harm the economy of their benefactors(through the negation of participation in typical societal affairs), are influenced by the incentive to protect the interests of those in a superior societal position as they too will benefit from the subservience of the masses for of these political minds there resides the unconscious desire for pleasure beyond that of mere propagation ensued to ensure the prosperity of the species and survival of the self-conscious animal: of politicians they seek to live in debauchery and they attain this hedonistic lifestyle through the endorsement of ideals administered by the wealthy oligarchs who aim to secure their own pleasure-seeking way of life. To combat the growing cause of asceticism political campaigns that validate the ideation of the communal-identity and encourage those to postpone their individualized efforts(that which acts as the means to differentiate oneself from the herd) rise so that ascetics too, like the shrewd politicians who have abandoned wills of their own, may endure an existence of leniency in capitulation to the ideals of community instated by those of a wealthy disposition.

In conclusion formed through consideration of how one is influenced to make the provocative claim "ascetics are degenerative"(in the sense that they are responsible for the deterioration of societal values) we come to know that their exists only an instinctive prejudice against alien ideals which are perceived as threatening the sanctity of the pragmatic humanistic existence; these ascetic ideals are viewed as opposing antithetical concepts that seek to devastate the hierarchical structure of any given society through the implementation of individualistic values that are argued as more relevant than those of a communal variety.

Politicians, no matter how often they categorize their motives as altruistically considerate of the herds needs first and the motives of their wealthy campaign benefactors second, only truly incentive is to mandate the constitutions of their financial supporters and regulate the interests of the masses of whom all politicians manipulate through the false endorsement of their collective ideals. Thus we know the of the insinuation that asceticism is an unrefined Idea that can only impoverish the lives of those not only enacting its treatise but 'suffering' from its practice by others is one that exists only to hamper the reputation of such philosophies of pure-thinking and thus further the goals of those who asceticism acts as a detrimental force against(as individualism attained through the entertainment of ascetic ideals suggests). This mentality that assaults the purely illusory character of ascetic ideals is inconclusive for of its substance their resides no fundamental conceptualization of asceticism beyond that of what is hypothesized of its qualities, that is, perceived(falsely). Imagine if asceticism were to be explained not through analytical exposition or allegorical metaphors, all asceticism would be in such an instance is the idealization of 'absence' as there would be no concepts or notions to explicate the Idea of asceticism. The very notion that asceticism is an absence of character defies the logic presumed by this political rebuttal previously explored, thus we know that asceticism is the practice of ideological abstention as well as social isolation and that of any argument against ascetic ideals that argument is a facade that attempts to suggest a disposition that is not objectively inherent to those ideals being scrutinized.

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