One should take oneself through an intensification of the question of the "ego" until it takes us to finally arrive on the other side – "life" per se or greater life which is mystery par excellence which is humbling but at the same time lifting without any paradigm for ego. (4/4)
Why does life want to survive? What is it that drives life? Why does life want to protect itself? Why do egos love themselves? Possession, again, is not an aberration but the very norm as each one of us is "possessed" by this alien force "it" (Id) within us that runs us mad. +
"Everything in the world is, as we see it now, rule, order and form; but anarchy still lies in the ground, as if it could break through again."
-- F. W. J. Schelling.
Sectarian thinking equates truth, absolutely, with one group as if truth is exhausted by it & the other is reduced down to sheer evil. This creates psychological comfort and asbiyyah but it takes us away from truth. What is our sharaf is to rise above comfort to recognize truth.
In fact Quran defines truth & justice in these terms only. When it asks us to testify for truth even it be against our own family or group or our own self. This is the whole purpose of revelation. To purify us of our biases.
nevertheless there are resources in it. At least one may begin somewhere.
Lastly, unchecked resentments, neuroses, discontents & frictions can often lead into outbursts of religious violence couched in doctrinal clothes.
their own subjectivity. Not to miss Descartes's discovery of madness within subject. Or later on, Nietzsche & Freud's work. They think that since religious content is supposed to be perfect therefore their whole discourse must be perfect; forgetting that their own subjectivity
own peril. This is made more worse by decreasing rigour & interest in philosophy & tassawuf within popular religious circles. Practical sufi orders have certain understanding of psychology education. Personally, i am not qualified to comment on their quality and rigour, but
Nietzsche's critique of "resentment" should be lost on no one here. Religious people find it easy to dismiss philosophy. And yet it is precisely modern transcendental turn in Kant which is of highest value for religious people who are the first ones to forget
@Adam1_2_ *subjectivize it. It is like delinquent saying i have no fault because of my abusive upbringing but how can one "know" it & still do it. This "knowing" or subjectivizing is where freedom lies. Zizek makes this pt nicely. We come to realize our own situatedness
@Adam1_2_ No. There is a certain subjectivization. You start with certain genes, certain psychobiological situatedness, but then later you may consciously subjectivize it or own it. It is this minimalist freedom that matters. 1 can b naturally narcissistic but later 1 choses to subjectize