“envy always compels a sickly priest to destroy all that is sublime.”
The philosopher is always surrounded by an envious crowd. To the horror of the thinking woman, philosophers often find themselves residing in the dirt heap of post-modern civilization which seeks to abbreviate their most noble configurations. Envy can not exist without a society, for envy always involves another person. The manifestation of envy is an indication of unfettered ressentiment metastasizing within a population, causing sickliness and death to a once vibrant culture.
The motivation of the crowd is always envy. Envy often leads the will of the priestly class on a quest to possess a coveted good — social dominance and the ability to be regarded as the moral authority by the herd and crowd. The movements of envy can include any and all of the following: 1. Acquire a good to equalize status. Priests are now considered to be equal with warriors. 2. Take coveted good away. 3. Devalue the coveted good.
The fourth movement of envy is the most malicious: 4. Destroy all that is beautiful and noble. It is this movement which nullifies all prior movements of envy. We must remember, the darkness that never wanes comes as a result of choosing to not create. Envy is this darkness, for envy always compels a sickly priest to destroy all that is sublime while eternally absconding from the noble responsibility to create. Where ressentiment causes one to praise what is lowly while demonizing all positive traits — envy simply seeks to render all truth and beauty invisible to no gain of the envier.
“hierarchies always emerge wherever mankind dwells.”
The envier does not want to correct an injustice, for to do so involves presenting oneself with courage by confronting an opponent. The envier seeks to remain invisible. By doing so their envy remains unseen. To reside with noble individuals is an unbearable punishment for the envious individual. The inpulse of envy is to always eradicate all nobility and live in a world void of beauty. Because the envier is a destroyer without the capacity to create, appearing before a noble opponent will only illicit pity, for the masochistic envier has nothing of value to create any reciprocal feeling of envy in noble types.
Not only are the envious incapable of creating art or becoming artists, their disposition is hardly ever personified and displayed in works of art. The envier destroys all representatives and representations of nobility due to their inability to be represented. The more the envier observes the other noble type, the more they are consumed with self-hatred. This hatred prevents the envier from becoming a thief, for they have little interest in taking anything of value — their endemic lack of value causes them to render all things of value as nothing. Destruction is their primary modus operandi. Envy is a condition that has no cure.
“the actualized individual is a frightful archive of all shadowy elements of the psyche.”
Do not be deceived. The masses do not share your compassions nor do they have the capacity to ever do so. Their existence is a dull note that will not echo in time. Those who hide are not necessarily evil. The noble philosopher is often forced into an occultic mode of being to escape the prosecution of the mob. A highly coveted object of envy possessed by the philosopher is their reputation as a seeker of wisdom. The only way to extinguish the infernal desire of the envier — to see the philosopher stripped of all nobility — is to not simply activate and utilize the noble will, but to personify and display the noble will through the baring of the second face for all of society to survey. Conversely, envy is indeed the personification of a sickly will spurred on by the embarrasment caused by the recognition of all superior competencies possessed by the noble individual. Just as the physiognomy of the philosopher reflects wisdom, not only as a possession, but as a mode of being; the envier is betrayed by their lack of muscularity and smoldering ressentiment which seethes from all of their doctrines.
Envy is indeed an disembodied energy that seeks to possess all available persons in order to utilize their members to bring harm to all noble types of great hygiene. We must be ever vigilant to protect ourselves from the force of negative sanctification which often renders the envier merely as a jealous malcontent — for envy is markedly more insidious and virulent than mere jealousy. Jealousy seeks to take, ressentiment seeks to slander nobility and erect a perverse morality to legislate the strivings of the crowd — envy simply seeks to destroy. How does one protect themselves from the evil gaze of envy? In the essay The Second Face I proposition:
“When one chooses to abbreviate their own consciousness in an effort to alleviate suffering, a repression of all shadows occurs. A more noble response exists. Environments of betrayal, internal strife, and the shadowy elements of the psyche can actually be recognized as great stimuli that excite the entire machine. When one chooses to posture themselves as the apprehender and master of such environments, internal resistances, and shadows they subject themselves to the resentful glares of the crowd who view such overcomers as demonic figures. Such opposition is not without merit — after all, the actualized individual is a frightful archive of all shadowy elements of the psyche.” David Delt. “The Second Face.”
“Envy is both an insidious sadism which precedes love, and an inverted all-consuming masochism obscured by the veil of morality.”
In the same way that envy can not exist without society, it is also true that society can not exist without envy, for hierarchies always emerge wherever mankind dwells. Without envy there would be no recognition of difference, thus eradicating all value. It is a Sisyphean endeavor to try and rid a society of envy, for envy is a primary movement which proceeds love and reason. Envy is both an insidious sadism which precedes love, and an inverted all-consuming masochism obscured by the veil of morality. Furthermore, it is an error to attempt and create environments of enforced equality, for once an environment has been rasterized and flattened of all value, it becomes a illusory heaven. It is a more sensible mission for us to reject the societal veil of egalitarianism — the philosopher must rend the silk veil of persona and move through time and space as a noble individual. The veil of egalitarianism always obscures the smoldering private emotions of envy.
“It is a Sisyphean endeavor to try and rid a society of envy.”