Orzmund
Twilight of the Ideals
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FROM ANIMAL TO DIVINITY
SECTION ONE
Of the Real and Ideal
1.
The mystification of sense and reason. Regarding the beliefs and sentiments that attempt to apprehend the truth to obscured experiences, all considerations of what is unknown propagated from their acquiescence have seldom progressed beyond the reliance on impulses and images representing life as a fulfilling mystery, supposedly occurring solely for the individual to appreciate by scrupulous contemplation and joy-inducing pursuits. We are to investigate the composition of our existence only to conclude that it is an innately perfect occurrence worth celebrating, to judge that life ultimately accumulates to the indubitable purpose for all causes and forms;−to believe that justification evokes sagacity from the vapid thoughts that haunt primitive minds, inspires meaning out of the chance to the adversity of futility, advances desire into understanding, hones instincts through repetition, and promotes growth from change. Precipitating this debacle, malice, and compassion propagate into artifices of moral pretension, not the product of arduous emotions, consequently, virtuous expressions are now often mistaken as solely beneficial and detrimental behaviors. Accordingly, this vastly hindering process from which speculation disturbs the surface of experience, to the extent that we are left only with an incipient representation of its potency and volatility, is an approach of devising knowledge that reduces all efforts towards unraveling appearances and motives to an ostensible confusion. Once we determine the basis for examining assertions, a practice accomplished when contrasting explanations with some preceding observation, certitude prevails over postulated opinions, and superficially established truths are exposed as preserved lies. As the inclination to identify distinct qualities in extant things usually demonstrates, despite its potential inaccuracy, unproven considerations persist as imprecise contentions and conjectural refutations: such concepts are vain projections. The impetus for such delusions emerges from the desire for the grandiose and personal to become true and real, thus the simulation of perceptions that deceive the individual comes into fruition bringing about mendacious conclusions that only abstinence from fancies can unveil.
What is to come in the affirmation of these little is the opposition to intellectual prosperity, that is, effectively, the culmination of delirium; this forthcoming crisis is the mystification of valued, practiced, conditioned principles and convictions, it is the revolt against the customs that arise throughout some advancing development of morality or erudition−especially of those construed out of sense and reason. Why does this imminent menace shroud what should be easily acknowledged, albeit, by those who are burdened with the tendency to hesitate when encountering by disturbing realities? To challenge and provoke our actions and positions? The ability to confront such obstacles and obtain some profound awareness requires the denial of temperaments that encourage the gullible conformity to the vision prescribed out of hope, however, if we are to exclude such worldly impressions from our thoughts, absolutely nothing is revealed and all is meaningless.
2.
Despite interpretations. The instance whence the intimate interpretations that decorate the perspectives of the so-called “vastly influential” artisans and authorities of the present epoch are praised by a defeated people, and assimilated into the temperament of an incipient culture, a civilization becomes temporarily distraught and perplexed as its inhabitants struggle to conform to the rudimentary sentiments marked onto them by these chauvinists who define the newly commencing age. Undoubtedly, many of the vanquished proselytes are grateful for their conqueror's inspirited vision that bestows refreshing vogues and beliefs worthy of being espoused; as the creative drive has been blinded from their sight. Yearning for meaning in his life, the meek and disgruntled man accepts the decay of his tradition; assenting to the frivolous precepts and artifices precipitated in commemoration of these new visionaries, he celebrates their representation of life with a warm embrace and a tendency to neglect his origins. But these renditions of the great conquerors whose influence proceeds to contort the symbols and attitudes of religions, arts, and customs of debased cultures are often considered too prestigious to openly reject an association with them; thus, the antiquarian appreciation of civilization is forgotten, and exchanged for a stern reverence to its interpretation by those who pronounce themselves to be the commendable intellectuals and heroes of the modern world. Through an admiration for these marvelous idols, the ignoramus engages in the imitation of their greatness; forsaking the virtues of his past, he persists in praising the uncouth accomplishments of the dominating insurgents like a plebeian garbing himself in the robes of the affluent class.
Our prospective educators of history, with an inexpedient understanding of an age’s development, shall certainly embrace the humbling opinions of his predecessors; who presented to him their scruples about the morals and arts of the now-extinct cultures of relevance: as the conception of antiquity changes through time, what has been accounted for is eventually abridged, or even effaced, in the daunting narratives of those conspirators to an appropriate reminiscence of an age’s memory. Corresponding to this recurring indiscretion, the historical method of adhering to an exact recollection of events is fated to be disturbed by the tendency to approximate what appears to be insufficient in annals or accounts; and when fatigued, and in need of instruction, he returns to the study of cultural legacies, bequeathed to humanity by its most eminent members. Yet this conditioned habit is beginning to diminish, as even our reflections of events are now mostly considered as mere commodities and, possibly, distractions from what is crucial to grasp in the understanding of our history. Soon enough, the impassioned pursuits and trifles of those who would have been considered esteemed visionaries of the ensuing days will be thought of as no more important than the inclinations of the common simpleton who languidly treads forward indifferent to his past and future. Inevitably, ensuing from this, history is reduced to the glorified celebration of humanity's achievements as a whole, thus, the contributions of the greatest minds and champions shall be acclaimed as the victories of all who come to know of them.
3.
The impossible perfection. Of all the renowned doctrines none are as blatantly erroneous as the absurd optimism that has permeated the sphere of philosophy; almost unwittingly, those who perpetrate its charming ruse observe the eternal anguish that rests upon the whole of creation only to ostentatiously conclude on its purpose as being glorious and endearing. Surmising that happiness is the blessing that we must praise, these charlatans take what is exciting to be the indubitable proof for their presentiment:−a thought that is immediately recanted once encumbering pains remind them of the invariable woes that directly oppose such pleasantries.
SECTION ONE
Of the Real and Ideal
1.
The mystification of sense and reason. Regarding the beliefs and sentiments that attempt to apprehend the truth to obscured experiences, all considerations of what is unknown propagated from their acquiescence have seldom progressed beyond the reliance on impulses and images representing life as a fulfilling mystery, supposedly occurring solely for the individual to appreciate by scrupulous contemplation and joy-inducing pursuits. We are to investigate the composition of our existence only to conclude that it is an innately perfect occurrence worth celebrating, to judge that life ultimately accumulates to the indubitable purpose for all causes and forms;−to believe that justification evokes sagacity from the vapid thoughts that haunt primitive minds, inspires meaning out of the chance to the adversity of futility, advances desire into understanding, hones instincts through repetition, and promotes growth from change. Precipitating this debacle, malice, and compassion propagate into artifices of moral pretension, not the product of arduous emotions, consequently, virtuous expressions are now often mistaken as solely beneficial and detrimental behaviors. Accordingly, this vastly hindering process from which speculation disturbs the surface of experience, to the extent that we are left only with an incipient representation of its potency and volatility, is an approach of devising knowledge that reduces all efforts towards unraveling appearances and motives to an ostensible confusion. Once we determine the basis for examining assertions, a practice accomplished when contrasting explanations with some preceding observation, certitude prevails over postulated opinions, and superficially established truths are exposed as preserved lies. As the inclination to identify distinct qualities in extant things usually demonstrates, despite its potential inaccuracy, unproven considerations persist as imprecise contentions and conjectural refutations: such concepts are vain projections. The impetus for such delusions emerges from the desire for the grandiose and personal to become true and real, thus the simulation of perceptions that deceive the individual comes into fruition bringing about mendacious conclusions that only abstinence from fancies can unveil.
What is to come in the affirmation of these little is the opposition to intellectual prosperity, that is, effectively, the culmination of delirium; this forthcoming crisis is the mystification of valued, practiced, conditioned principles and convictions, it is the revolt against the customs that arise throughout some advancing development of morality or erudition−especially of those construed out of sense and reason. Why does this imminent menace shroud what should be easily acknowledged, albeit, by those who are burdened with the tendency to hesitate when encountering by disturbing realities? To challenge and provoke our actions and positions? The ability to confront such obstacles and obtain some profound awareness requires the denial of temperaments that encourage the gullible conformity to the vision prescribed out of hope, however, if we are to exclude such worldly impressions from our thoughts, absolutely nothing is revealed and all is meaningless.
2.
Despite interpretations. The instance whence the intimate interpretations that decorate the perspectives of the so-called “vastly influential” artisans and authorities of the present epoch are praised by a defeated people, and assimilated into the temperament of an incipient culture, a civilization becomes temporarily distraught and perplexed as its inhabitants struggle to conform to the rudimentary sentiments marked onto them by these chauvinists who define the newly commencing age. Undoubtedly, many of the vanquished proselytes are grateful for their conqueror's inspirited vision that bestows refreshing vogues and beliefs worthy of being espoused; as the creative drive has been blinded from their sight. Yearning for meaning in his life, the meek and disgruntled man accepts the decay of his tradition; assenting to the frivolous precepts and artifices precipitated in commemoration of these new visionaries, he celebrates their representation of life with a warm embrace and a tendency to neglect his origins. But these renditions of the great conquerors whose influence proceeds to contort the symbols and attitudes of religions, arts, and customs of debased cultures are often considered too prestigious to openly reject an association with them; thus, the antiquarian appreciation of civilization is forgotten, and exchanged for a stern reverence to its interpretation by those who pronounce themselves to be the commendable intellectuals and heroes of the modern world. Through an admiration for these marvelous idols, the ignoramus engages in the imitation of their greatness; forsaking the virtues of his past, he persists in praising the uncouth accomplishments of the dominating insurgents like a plebeian garbing himself in the robes of the affluent class.
Our prospective educators of history, with an inexpedient understanding of an age’s development, shall certainly embrace the humbling opinions of his predecessors; who presented to him their scruples about the morals and arts of the now-extinct cultures of relevance: as the conception of antiquity changes through time, what has been accounted for is eventually abridged, or even effaced, in the daunting narratives of those conspirators to an appropriate reminiscence of an age’s memory. Corresponding to this recurring indiscretion, the historical method of adhering to an exact recollection of events is fated to be disturbed by the tendency to approximate what appears to be insufficient in annals or accounts; and when fatigued, and in need of instruction, he returns to the study of cultural legacies, bequeathed to humanity by its most eminent members. Yet this conditioned habit is beginning to diminish, as even our reflections of events are now mostly considered as mere commodities and, possibly, distractions from what is crucial to grasp in the understanding of our history. Soon enough, the impassioned pursuits and trifles of those who would have been considered esteemed visionaries of the ensuing days will be thought of as no more important than the inclinations of the common simpleton who languidly treads forward indifferent to his past and future. Inevitably, ensuing from this, history is reduced to the glorified celebration of humanity's achievements as a whole, thus, the contributions of the greatest minds and champions shall be acclaimed as the victories of all who come to know of them.
3.
The impossible perfection. Of all the renowned doctrines none are as blatantly erroneous as the absurd optimism that has permeated the sphere of philosophy; almost unwittingly, those who perpetrate its charming ruse observe the eternal anguish that rests upon the whole of creation only to ostentatiously conclude on its purpose as being glorious and endearing. Surmising that happiness is the blessing that we must praise, these charlatans take what is exciting to be the indubitable proof for their presentiment:−a thought that is immediately recanted once encumbering pains remind them of the invariable woes that directly oppose such pleasantries.
