>What about the Monk?
>Have not Monks found peace?
>Does not peace exist for the Monk, and only the Monk?
Let us examine these questions, these propositions that peace must retain a state of differentiation by which we call War 'war' and peace 'peace'. We shall take a holy monk and place this monk in several environments. It shall not matter what type of Monk; perhaps, the most Holy Monk ever, or a Monk pursuing the serenity of peacefulness. Nameless, without any denomination; the Monk exists as a paragon of wonder. Thus, we shall place the Monk in an environment where the Monk exists in a popular and bustling world; then the Monk shall be examined in an empty world, upon a planet all by its lonesome. Then, we shall strip the Monk of his bodily frames and place the Monk as a form of Consciousness. Finally, we shall make the Monk Immortal, asking, always, in every situation- does the Monk find peace, or is War - conflict - and the Monk always at one?
In the first scenario, our precious and dear Monk, existing in a world of others, in a bustling city or, even, in the outreaches and the skirts of the country-side, does the Monk ever find peace? In a world where the Monks sacred Mount of Peace needs to withstand the deviations, distractions, impulses, and instincts of other persons and worldly distractions, the only means by which the monk can escape conflict, a place where the Monk can exist without waging Death, Blasphemy, and War, is a place void of all human interactions. Yet even in such a zone, empty of commerce or communication with the World, still exists as opposed to the World, and thus, even in solitude, the Monk-in-World functions as its divergence. For in a city or in transition among the people, the Monk must determine, for themself, not to fall susceptible the persuasions of the world; thus, the Monk-in-world is actively blaspheming against the ruling structures, the ruling concepts which govern the social conditions in which the Monk operates. The Monk must seek, upon his sacred throne, the Death of the World; the World ceases to exist as a crystalized form, and becomes a liquidized functionality- an operative mechanism that exists for utility. The Monk has killed the World by depriving it of the Life which it offers to the Monk; the Monk-in-world can only exist if the World does not swallow the monk up with all of its worldly affairs. Therefore, the Monk must wage war against the World while in it, for the World's forms innately threaten the peace and sanctity of the Monk's stability. The Monk actively curates what events the World offers to it; the Monk-in-World exists in a state of operative tension defined by Not-Being-World and all of its offerings.
Now let us take our sacred Monk, and place him in an empty planet. Let us say that there are no animals or any parasites or anything but the regular conventions of nature. Let us even be gracious and give him plenty of land and a grand building, or small, or even a bed-roll. Surely, the Monk shall find peace? But the Monk finds, instead, toil and ruin and decay; his body becomes hungry and his homesteading must be taken care of, or else nature shall take its course and reclaim the refashioned equipment of nature called "a home". He must prepare his food, he must fight against tiredness. He must be determined to continue his path, day after day, no matter how alone he is, void of any Other. Even in the absence of all other life, what the Monk toils against is his own self; the very affairs of Nature are the conditions by which the Monk must wage war. The Monk must blaspheme against entropy, against any impulse beckoning the Monk to another path; the Monk must say, "even if I am weary, I shall continue," and the Monk must refuse the chains of the decay of his own flesh. The Monk must Kill his own desires to stop, his own bodily functions which say, "come on, just one time". The Death of the Monk's desires must occur; the Monk must cull his own body and Will. Thus, even the Monk-in-solitude must cause Death, openly Blaspheme against Nature, and wage War against all which demand the Monk's submission.
We shall now take our Monk, ever so determined in its projection, and strip it of all bodily functions. Let us place the Monk in a vat or, perhaps, the Monk has learned to shed the limits of flesh and machine, becoming something entirely different and transcendent. The Monk, existing as a Pure Consciousness- surely, there exists peace? But the Monk, being limitless, now must contend with doing That as opposed to This; the Monk must select, amongst an infinity of potential Conscious paths, which must done and which must not. Even if the Monk does not determine, say, remains still, the Monk has chosen, at that moment, to Blaspheme against the conditions which state the Consciousness can, should, or ought to go to another point. The Monk determines, and in that moment, becomes; even if not-becoming, the Monk still has waged a structural condition against the variation. Thus, any selection which dissipates a particular is the Death of a variety of relationships; in this, in even selection, the Monk's Consciousness evolves, shedding its skin of what it was or what it could've been, stepping upon a pile of ashes and the dead. The conditional states cease and become a transitory node of becoming; In Purity, the Consciousness navigates, and this navigation is a War against that which says the Consciousness stops; for the Consciousness determines that, if it should stop or not, that it has chosen to do so against the possibility of not-doing. Thus, we find, even stripped of all functions, Consciousness must actively wage Blasphemy, Death, and War.
Now, let us say, finally, that our Monk has reached Immortality. There is no decay to ruin him. No amount of Nature's pull could ever sway his bodily functions towards ruin; surely, at this point, the Monk has finally found peace? Nay, for even though the Monk is Immortal, Untouchable, Indestructible, what remains is the conditional possibility that the Monk could decay, that the Monk could lose its immortality, that the Monk could become completely destroyable. In this, we find, that what the Monk remains at odds with, is the very condition of possibility itself. In this, the Monk must Blaspheme, and be a Heretic forever, denying the possibility its materialized conditions. The Monk, in order to exist as an Immortal, must not fall susceptible to the registration of the possible State of Decay; the Monk must deny the moment its existence. The Monk, in order to exist as an Immortal, will die if the possibilities for undoing immortality become actualized. Therefore, for the Immortal Monk to exist, the Great Undoing must not exist and must die. The Monk must wage War against this moment, forever, or else the Monk shall no longer be an Immortal and fall subject to the filtering of conflict.
So, thus, what do we find? In all avenues, the Monk cannot escape Blasphemy, Death and War. If we view the Monk as any living or conscious agent, we find that, in every genuine system of consciousness, any authentic system of valuation, the triadic state, of epistemic refusal, of ontological resistance, and of metaphysical restructuring, occurs. The Monk, to exist, must exist in conflict, must wage war to find and seek that ever elusive state of peace. To be a real Monk, therefore, one must recognize their path is one of War. Any path of devotion entails a rejection, a resistance, and a deliberation. Even the pacificist wages war; and especially the pacificist. The Blade is not the only path and course of War.
