The Dangers of Idolatry and the Sanctity of Truth

          In my experience, the point when most people stop experimenting, or even practicing, is precisely when they start thinking that they're a master, or else when they come to the realization that they never will be one, and so give up for that reason instead. The concept of mastery is a very important one to understand, in the study of Malakimae in particular, so I'd like to take a moment to explore it here. Unlike within any of the conflict styles found within the so-called Conflict Arts, the seventh style of Malakimae introduces each initiate to a fully mystical discipline, a system of ritual observances and magical techniques that are all intended to link one to the absolute reality of the one true God who reigns above all else. (Just bear with me for a second.) To study the seventh style of Malakimae is to cross an important line between the merely technical knowledge of a conflict artist and the mystical practices of a true Malak; this is a line that I do not expect or even necessarily desire you to cross at any point in our training, but I do want you to know it’s there, and, completely unconditionally, I will even share a great deal of what lies beyond it with you.


          There is a teaching among mystical monotheists of the Middle East that interprets idolatry in such a way so as to border on the anarchistic. This line of reasoning is not unheard of in the West, particularly in those Platonic and Gnostic schools of thought which posit the idea of an ultimate perfection that lies above and beyond anything within our current experience of a merely created and existent reality. The idea that we and everything we experience in the realm of Becoming is nothing more than a pale reflection of a much higher and perfected realm of Being may seem like a mere philosophical conceit, but is serves the purpose of keeping our gaze fixed firmly on the often unimagined and always unrealized potentials of all physical things.


          The anarchy enters the equations when this way of looking at things strips the concept of supremacy, and even legitimacy, from all earthy rulers and implores each servant of the truth to only bend their knee to the one true God alone. For those who might easily misunderstand the fullness of this delicate concept, a great deal of gratuitous rebellion and undeserved disrespect may immediately follow from the early inception of this idea, but the key point to realize is that we only glimpse the realm of the perfected within those fragile reflections that filter down to us here in the fallen world. As we come to see the heart of goodness and beauty beating deep inside even the most twisted of terrestrial manifestations, our knees may come to bend far more often than they once did when we only served by compulsion that which we hated and feared.


          Regardless of how one interprets this important prohibition against idolatry, it makes the concept of masters a bit more complicated as well. Here in the realm of false gods there is, in my opinion, an epidemic of idolatry that easily causes one to lose sight of what’s truly valuable and good. Most masters sit atop their tiny dominions as puffed up tyrants of a merely circumstantial self-importance. They are often far too proud to be tested and too self-satisfied to learn. They mistake the relative nature of appearing to be better than most as an absolute standard by which their so called mastery has been bestowed. However, we are all students before the absolute, and should strive to remain conscious of this so as to maintain a certain degree of humility at all points in our long journey.


          The transverse of this, however, which is more immediately relevant to those just setting out onto the study of something new, is the fact that one should often just ignore all of the customary impositions and admonishments to humility that are so readily heaped upon him or her by those who vainglorious claim to be one’s betters. We should all be looking for the clearest path to the top, a path which is long and difficult, and which never really ends, and because of this fact it’s very important to remember that all of those who would pause to look down on you from above are simply looking in the wrong direction themselves.


          This may seem almost paradoxical, that I would implore the high and the mighty to be more humble, and the low and the meek to take greater pride, but it’s really not. The world is simply so rife with errors that it makes most simple statements inadequate to cover all circumstances. Idolatry steals any possibility of comprehending an absolute standard that might neutralize these merely relative errors in judgment; indeed, some might even caution me that I have no right to judge at all, and that I’m making an idol of myself by doing so, and therein lies another paradox, or, at least, what will once again seem to be a paradox to those who have little or no grounds on which to properly discern the difference between what is true and what is mere vanity. As I said above, such people can very easily be ignored, and they probably should be.


          Any measure of, or means to obtain, the truth can be twisted by those who’s primary interests lie elsewhere. For example, the so-called “standard treatment” of dialectal fallacies as it is practiced in academia today allows for seemingly paradoxical statements to twist logic itself away from its true purpose, which is, as you probably already know, to reveal the truth. This is why Malakim study and employ logical argumentation only within the context of the dialectic itself, a dialectic that has rules which allow it to go far beyond its merely logical limitations. This is in order to ensure that our best means, logic, does not interfere with our ultimate end, truth.


          If indeed one were to attempt to use logic to twist or obscure the truth, then he or she would most certainly be guilty of breaking one or more of our dialectical rules for argumentation. These rules have been put in place precisely to address those linguistic limitations that make pure logic unable to be trusted all by itself, even though, coupled with sincerity, fairness, and a little generosity, it’s still one of our best and surest means to reach the truth that I believe lies somewhere behind any possible contention.


          The greatest trouble you will encounter isn’t, therefore, the failure of logic itself, which is something you will learn to recognize and correct very quickly and easily with just a little study, but rather the failure of people's commitment to establishing the actual truth over simply getting their own way. Logical argumentation, particularly applied within the restrictive parameters of a true dialectical argument, is very hard to come by in a world where people see logic as simply another tool to be used towards their own self aggrandizement.


          You can very easily point out that someone isn’t being fair, or generous, or even sincere, in any argument you may find yourself in, but to do so naively assumes that all of the people involved in the dispute are willing to lose if indeed it turns out that they’re actually wrong. Unfortunately, most people simply are not, and so participating in a true dialectic will often be an impossibility.


          Yet one can still apply all of these rules of argumentation to one’s own efforts without, contrary to what one might assume, putting one’s self at any real disadvantage. Properly applied, these rules will only make one vulnerable to one’s own errors, to which one should strive to submit wherever possible anyway, and one’s conduct in this regard will of course serve as an important example that may just inspire others to reciprocate the uncommon degree of reasonableness that is so generously being offered to them.


           Besides, the tools of a Malak go far beyond the logical benefits of the Hashmalim Style alone, and although one is cautioned never to twist the sanctity of reason in order to more quickly obtain our desired outcomes, I believe that the powerful psychological techniques that you will soon learn in our study of the Ophanim Style will make any such debasement of the truth not only undesirable, but unnecessary as well. Good luck in your studies and Namaste.

 
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1 Response
  1. Too true. I find that with a modicum of charisma and pseudo-logic, it isn't hard to make even intelligent people believe all manner of silly things. Sincere, ethical discourse is all to rare in this world and I admire your efforts in promoting it.

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