There is no God.
Belief is a stray sentiment; it functions furiously around its determination to survive. If it is healthy, it is impenetrable, if it is not, it is unknowingly so. Sadly, it also doesn't end with man; it ends with conflict and qualms. Men know perfectly to be courageous, they do not know but what to be courageous of, for or against. A belief is a second conscience overruling the normal one, it provides for all expectations of courage. It is difficult to confront a firm belief with the firmest of qualms, it is easier instead to assault it with them. One must never impress a doubt, one must induce it. Frustration is the first offspring of a belief losing its grounds. The firmer the latter, the superior the former.
No belief is entire, hence, no belief can be ended entirely; ridden by disparate proportions of an unapparent guilt, man, of what he believes wholly, holds desires against it. Belief is a personal satisfaction that justifies man's actions; it also appropriates it. 'We do what we believe in' - to the extent of ? 'we must do what we believe in'. People aspire towards their beliefs. Like they commit to their satisfactions, they also prefer to commit to the place where they find it. That is in itself the greatest injustice a man can perpetrate ? to rely on something uncertain and forge in oneself the assurance that it is not; and then expect it to yield.
Man is never totally satisfied.
Going back to the notion that there is a God helps us with another notion, that we aren't it. The first notion is an indefatigably powerful alibi, or rather, an apology for the limitations we abide by. Outside these limitations we gain our satisfactions. Hence, we are never totally satisfied. Only in little whiles, the elusive points of Time when we're Gods.
A conclusion such as that there is no god helps us to declare another ? that within his limitations, a man may rise so, that that satisfaction he aims for must be more than final. They must find a medium to breathe and exist in an inert independence where they can choose to surrender without the reluctance and indifference, typical of their import. When we talk of another kind of survival other than the primary one, with a greater nature of independence, a de facto downright unconditional and total submission, and where the transient satisfaction he aims for is more than the final ability in man or is a somewhat credible challenge to it, when we appropriately stop believing in God to succumb to believing in something god-like in us ? we talk of 'Purpose'.
Between man and the obtainable, lies a cheap form of development ? motive; between a man and the unobtainable, lies the pursuit that searches beyond the compatible in him ? purpose. Motive constricts man to his self; purpose is all and any involvement beside and outside this. Motive and purpose are close counterparts of the range of man's ability, almost like alibi and reason. Motive is a funnel for it, and purpose, a gauge. Both are concrete definitions: motive, of a virtue in man and purpose, of the peak of all his virtues. Both are also stalwart contradictions to that same range of the ability of man for motive becomes the exhaustion of one or more attributes, and purpose, their last gesture.
Purpose is never real. It is so because it is higher than the obsessive human prioritization of reality. A man with purpose is alive only to morality when morality is not a sense of right and wrong but merely a sense of direction.
To know how much we can expand is to understand a persisting relation with ourselves, but to know how much we can expand immediately after that obvious relation is to infringe an unfounded realm, much beyond the scope in us, and find, outside one's personal capacity and in an unnatural uniqueness, a paramount artificial strength (for the source is external) and a tantamount egoistical desire.
A man who finds purpose discovers a satisfaction more pure than any happiness and superior to all joy; this satisfaction rears further the implementation of the purpose, and the pursuit of its result. A satisfied result engenders a threat to the world, to alter it by the means of a single man, by a change personal in one's individuality to a change impersonal in the collectivism of an entire breed.
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