In the development of our lives, we act in accordance with the formation of perceptions from the other. When we are born, we are a blank slate. Unchanged from the perception of others, we act as we truly are rather than what the perception of the other transforms us into.
Take, for example, a young girl named Anna. Anna normally wears her hair in a ponytail, but one day she decides to wear it down, a boy tells her that she looks cute with it down. From that day on she began wearing her hair down, although she prefers it in a ponytail.
In this process, her actions and appearance have been directly morphed into a falseness based on the perception of the other.
For another example, Anna loves to dance. At her school dance she begins dancing, a group of girls laugh and make fun of her. From that point on even though she likes to dance, she never dances again.
Once again, we can see her appearance to the public is directly affected by the perception of the other.
In this process of perception, the true-self is masked by the false-self that has been created by the perception of the other, through process of experience our appearance to the public-eye is morphed by the perception of the other and we create a mask to hide the true-self that we have learned is “bad”, and formulate from that a false-self, a false-identity to display.
In our previous examples of the young girl Anna, we can see this most obviously displayed. She has some appearance to the public-eye (dancing, wearing a ponytail) that is part of her true-self, something she truly wants to do, something she truly is. However this appearance is perceived by the other, which tells her that this is bad, and from that she creates a mask to hide it, this mask is a manifestation of the false-self, something that the other has created to replace her true-self, something that is acceptable in the eye of the other, something she can show to the public-eye.
However we must not forget, this true-self still exists, however, the process of masking has hidden it in the public-eye, however, it may still appear in the personal-eye.
For example, Anna no longer dances in front of other people, it is part of her false-self that she displays to the public-eye, her false-self is that “Anna doesn’t dance”. However, as I said previously, the true-self does not go away, it is simply masked by the false-self when displayed to the public-eye, when she is alone she may still dance. This is her true-self displaying itself to the personal-eye, let it be known that the true-self does not go away, and is often presented to this personal-eye, independent from the perception of the other.
Now that we have presented this process of masking, we must discuss the effect it has on the subject. The subject’s desire is empowered, the desire to express its true-self, it is forced to express its false-self. When the subject is deprived of its expression, it leads to another, the deprivation of happiness. All happiness is rooted in the expression of the true-self; the subject cannot be happy when the subject cannot express the true-self. Therefore, this process of masking that deprives the subject of its expression directly leads to the deprivation of happiness. As it empowers desire, the subject’s need to express its true-self does not go away, it leads from that to an empowered desire. All suffering is caused by desire, and that desire can only be fixed when the desire is filled, and when the subject cannot express their true-self, they cannot fill their desire. Making it so that they cannot be happy, and suffering is inevitable.
In summary, the process of masking deprives the subject of happiness by empowering desire, without allowing the subject to fill that desire. Leading to inherent suffering.
From this, a question naturally emerges, “How can we fix this?”. And this is where the element of Schizophrenia enters the room.
The schizophrenic, as they are a person, as they are a subject, experience this process of masking. However they reject this, they reject this masking. They say to it, I shall express myself as I want, I shall express myself as I please. They show their true-self, the structure of medicine and the “fixing” of the schizophrenic throws them into the process of masking.
Even though we as a society view Schizophrenia as simply a mental illness that needs to be fixed, we unconsciously throw them into the same depressing cycle of masking that we all hate, the subject wonders “Why am I sad?”, because the subject cannot express the true-self. Some, even recognize this. Yet they still say “Oh, that Schizoid needs to be put on some medicine, that is not okay!” They need to recognize, by suppressing their expression, by forcing them into this cycle, you are responsible for the suffering of their “fixed” self.
I present the solution to this process of sadness as emerging from masking, to not suppress their expression, to let the Schizophrenic express themselves, that is the solution, to reject this system. We must let the Schizophrenic reject this system, I would go as far as to say we all need to act much more like the Schizophrenic. We all need to reject this system, and to suppress the expression of the Schizophrenic, is to empower this very system that depresses you. And to do so is not only empowering of the system but directly evil. You are directly depressing the Schizophrenic, and to do so is to be evil.
Now we will bring into this, the other element. Nihilism. Nihilism is a direct product of masking, Nihilism is a broad rejection of systems, including this system of masking. However, the broad Nihilist still engages in this system. And if they don’t they are viewed as a Schizoid, needing medicine. As crazy as the Schizophrenic. The Nihilist needs to actualize their ideology, they need to actualize and reject this system of masking, who cares if they call you a Schizoid, the Nihilist must embrace that. The Nihilist must proudly exclaim “Yes, I am a Schizoid. I reject your systems, I reject your systems of control, I reject your system of deprivation, I reject this system of Masking.” That is the absolute spirit of the Nihilist, and this is how the Nihilist must present.
This is the synthetization of the Nihilist and the Schizophrenic, a term I refer to as the Schizo-Nihilist. I claim that the solution to this system of masking, as well as the total actualization of the Nihilist, is this development of the Schizo-Nihilist, embrace this wave of Schizo-Nihilism.
