The practicality of nihilistic materialism.

Through out the history of humanity we find reason, a reason to be and to do. It is the driving force
behind everything, a justification or belief that is in its self reason. These beliefs and justifications
are considered to be what make us human, a term always used in high esteem. But what is a human
essentially? A primate that eats, breaths, sleeps, defecates, fornicates, communicates and many other
things present in the animal kingdom. But amongst all these physical attributes that we do share
with all other creatures there is one aspect that we perceive to be the thing that sets us apart, the
brain and its apparent superiority.
The compleity of our societies and day to day lives are another defining factor of our species. !e
have more variety within our own species than any other. "ifferent religions, ideals, politics, taste,
culture, goals. #ach as in depth and rich in development, tradition and history as the other. But at
the same time these differences are the source of much chaos, death and destruction all in the name
of belief or reason. The crusades, wars lasting hundreds of years over the belief that one was right
and the other wasn$t. The in%uisition, the belief that some were right and some were wrong. !orld
!ar II, the reasoning that one race was supreme therefore should rule while others thought this
wasn$t the case. The cold war, the world on the brink of total annihilation because two men had
different opinions. !hat is held as defining %uality is both dangerous and not defining at all.
Being social creatures identity and unity are two fundamental things needed in life, a belief, goal or
reason that unites to a common course. It gives a sense of meaning, direction and fulfilment. This
seems noble and healthy but it is both ignorant and primitive. As an animal it is ones innate desire to
be superior to the net solely based on the impulse of the will to survive and perpetuate ones self, as
is the nature of life it wants to be& more than anything. But with the compleity we have created for
our selves the nature of life has stopped being an instinctive behaviour but become a convoluted
web of irrational dogmatic belief 'not just religious( and faulty reasoning.
Throughout the ages it is astonishing what lengths people have gone to satisfy a belief of what is
right. But is it really an endeavour to satisfy an intention for something truly right? !hat is the right
must be en%uired first. The right is to follow )esus says the *hristian, the right is to kill )ews and
aid in the prosperity of the Aryan race says the +a,i, the right is class e%uality says the communist,
the right is to not eat animals says the vegetarian. There is no universal definition of what is good or
right, only opinion that has formed due to cultural influence. The fact that the -bad. is a catalyst in
attaining the -good. further shows the paradoical nature of such values. /or eample, 0eptember
11 2331. 4uslim etremists committed an act that to most of the world seemed to be that of the
-bad.. But according to their beliefs and others who agreed with their particular ideology they
committed an act that was of the -good.. )ust because the majority may think one thing it doesn$t
change the fact that there is still a group who eists on the contrary. +ow that the good and bad, as
demonstrated, are subjective in nature how can it be said that it is possible to be good or bad by
pursuing either. To say you are pursuing the good and they are pursuing the bad is feeding an aspect
of our selves that we observe in animals when they fight one another for a mate or food. The ego.
#go, in its essence, is the source of a need for superiority and dominance. !hile the ego plays an
essential part in the process of natural selection, which is an important part of maintaining the
balance of life and death, it5s true nature has been forgotten and replaced with unyielding dogma in
the form of belief and reason. !hat the human race is doing now is living out an articulated instinct,
the functions and needs we have are the same as other mammals and our behaviour is as well. There
are two prominent eamples of this articulated instinct, while both are very different in concept they
both serve the same purpose. 0atisfaction of the ego.
6eligion is dogma in the form of belief, it re%uires no empirical evidence or sound logic for validity.
But the one thing religion seems to provide better than anything else is a sense of purpose and right.
It is a source of nutrition for the ego, it ensures what you are doing is right and you should keep
doing it because its the only true thing that is right therefore making you more worthy than those
who don5t pursue the perceived right. !hat happens when two parties both pursuing their
perception of the right meet? *onflict, the result of pursuing the ego is destruction with disregard
for other things.
Almost everything else is dogma in the form of reason, reason being a more up to date method of
serving the ego5s needs. *apitalism is reasoned in its workings and function but its purpose remains
as a primitive thing, to encourage the ego of people. #very decision, action and affiliation made
within capitalism is to simply have more for the self. !orking within the construct to get -ahead. so
to speak is a method of serving the needs of the ego.
!ith reason and belief serving the same purpose that ultimately leads to destruction it seems that
neither is a viable means to achieve anything rather than vanity. But reason and belief both claim to
strive for something metaphysical, something that can not be seen, felt, tasted or touched.
0omething that is out side the realm of human understanding. It is a vicious battle that can never be
won just perpetuated. 0o why is it so defined and sort after? -All that I know is that I know
nothing.. The most practical stance in regard to epistemology. If there is one thing that is painfully
obvious its that humans are very limited in terms of their perception and comprehension. !e cant
even prove or define eistence, it is assumed. To assume anything means ignorance of the fact, the
fact remains that we really cant say for certain that we know anything. But what remains? 7ractice
or practicality.
To pursue a perception of right can now be said to be egotistical therefore a dangerous and harmful
undertaking. But the right resides in the court of the metaphysical, something very open to debate.
And a debate is never won, only convinced. "espite the right or wrong there remains the
practicality. !hen one puts their hand on a fire and burns them selves is the fire perpetrating wrong
against us? +o the fire is contrary to the conditions that are needed to sustain our bodies. 0o with
this we don5t wage war against fire or see it as doing wrong. !e accept it on the grounds of
practicality. There is no right or wrong nor good or evil, there simply just is. The ill defined nature
of what is right and wrong and its subject to change means that no solidarity or certainty can be
found in its reasoning or means. Therefore it is not practical to take any stance as right or wrong
because the reasoning demands a superiority of one and destruction of the other. To feed the ego via
the means of articulated instinct is futile.
Amongst all this negation of certainty in anything, especially that of knowledge or moral alignment,
what is to be said or done? The practice of acceptance. "espite it being a very known fact that as a
human you know so very little, limited by comprehension and means. There is no acceptance of the
fact, it is seen as impractical because it pursues -nothing., having acceptance of the fact that you
know nothing. But what have we achieved by the notion that we do for certain know something.
*onfinement of life5s potential, desecration of the planet, ecessive greed, unhealthy people 'in all
aspects(, disregard for understanding, praise of lust, the valuing of people based on everything but
their fundamental cores. All these things are results of the notion that we know something, service
of the ego.
!hen you think you are not, these thoughts are distractions from the essence of what is. It is when
you don5t think you are. This section of this writing is going to be a lot less articulated and rational.
An attempt to eplain the first sentence of this paragraph is going to be made due to the esoteric
nature of such a statement. But the nature of this statement heavily reflect the ideas and practice
being conveyed. Through personal eperience and study it seems that one source of ultimate
connectivity and personal growth has occurred. The practice of meditation. The goal of meditation
is to clear the mind, not of just negative emotions, thoughts and habits but absolutely everything. By
doing this a state of negation is attained leading to ultimate liberation, freedom from suffering of all
kinds. An ultimate acceptance and understanding of all that is through the means of clearing the
mind. But at the same time it becomes apparent the universal nature of all things and especially the
direct link each and every individual can create for them selves. 6ealising that the mind and body
are one. 8our physical feeling dictate your thoughts and vice versa. It is just the common
misconception of the mind eisting outside of the physical realm that has hindered us in realising
the liberation of clarity. True clarity does not follow or pursue any belief or reasoning of right or
wrong, it is acceptance of what simply is. Acceptance of clarity is contentment meaning nothing
outside of practicality should be perpetrated and no ecess ever desired. It is through the notion that
a collective must serve a common right or good that oppression and suffering occur, it must be
realised that practice must be the focus not concept.
The notion of practice. The human ego being articulate demands that we need to do things for a
higher purpose, higher meaning either through or in pursuit of the dogmas of belief or reason. By
striving for something so subjective in its nature there is no practicality in it, ecept for feeding the
ego. !hen doing or pursuing something its cause and effect should be considered, not the nature of
the action in a sense of moral terms. But the fundamental effect and purpose of actions and
behaviour. There is no %uestioning or in%uiry into these aspects any more just falsity of reason, real
reasoning re%uires scrutinising everything including where you and why your opinion stands. +o
one follows a religion out of practicality, it is in a hope to be good, a metaphysical concept.
But with this how are we meant to dictate what is to be done. Again without the use of good or bad
we judge on terms of practicality. In a community if someone is murdering people you do not sit
around and let it happen. 8ou act upon it not with the premise of doing good for one reason or
another but for practicality5s sake. Their life must be ended then and there. Imprisonment solves
nothing but wasting time and resources on an individual unbeneficial to the community. By ending
their life you have stopped the disruption and any potential for it to continue allowing for the
community to continue peacefully.
In today$s world its as though all the fine details have been filled in, but there is a lacking of
fundamental grounding in anyway. *onsumed by opinion we are destined to be servile to the ego
that is destructive and deadly. To continue human life on this planet acceptance of the self
individually and as a whole must be attained with practicality the main concern. 7rogression in its
purest sense is very attainable, just not through the vices that are currently in operation. 6ather than
over think and hang on to what we know, we should hush our selves whole. "estroy everything we
know and have held onto so revaluation, rejuvenation, serenity, true liberation, practice and
practicality may pave the way for actual change not masked repetition. The potential resides in all.